Newsletter Shavuot

Moor Lane Logo New Best.JPG
*****
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Wishing all members & friends
חג שמח ומועדים לשמחה
Shavuot Time Table
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attached to this email
Reminders
1) ערוב תבשילים – Eruv Tavshilin
2) Repeat Keriat Shema at Nightfall
3) שהחיינו in קידוש – BOTH nights
4) יעלה ויבא in Amida & Birkat Hamazon
5) Be aware of important times (see timetable) 
a) Shema & Amida – latest times
b) Shekia – Sunset
c) מנחה before Shekia  
d) ערבית after Pelag Hamincha
6) אזהרות – Azharot 
7) מגילת רות
8) הדלקת נרות on Yom Tov should be light 
from an existing light candle
9) ברכת הלבנה on Motzae Shabbat
10) מנהגים
a) stay up and learn all night
b) decorate house with flowers
  c) eat dairy products 
(careful with meat products)  

(*) The following are the parts of Tefilah


that can ONLY be recited with a Minyan:

Kaddish, Barechu, Repitition of Amidah, 

Kedusha (Nakdishach or Keter), 

Birkat Kohanim, 

Torah reading 

(however one
should read the 

weekly, shabbat or yom tov portions 

from a printed text 

but
without the berachot of the Torah)
 

*****
Remember to prepare
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Halacha tell us that it is forbidden to cook from Yom Tov to Shabbat. Even though Friday is Yom Tov and we are allowed to cook according to the Halachot of Yom Tov, but one would not be allowed to prepare the food on Friday for the Friday night Shabbat, unless one prepared Eruv Tavshilin on Erev Shavuot, which this year would be Thursday. Thursday before the holiday, Halacha says; you take a slice of Matzah that at least has the shiur of a kezayit and you take a hard boiled egg, and make sure its cooked well, and you place them on the side, and you make the Beracha,
ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות עירוב  
 “Asher Kidishanu Bemitzvotav Vitsivanu Al Mitzvat Eruv”, 
and then you recite; “Biden Eruva….”, 
 בדין יהא שרי לן לאפויי ולבשולי ולאטמוני ולאדלוקי שרגא ולמעבד כל צרכנא מיום טוב לשבת
 "With this Eruv it should be permitted for us to bake, cook, insulate food, light a candle, and do any need from Yom Tov for Shabbat". 
One must understand what one is saying and if one doesn't understand the Aramaic one should say it in a language one understands.  
So Eruv Tavshilin is vital in order to make those preparations.  
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The Fundamentals of Staying Up All Night, and The Laws
of Birchot Hashachar for the Morning After 
It is
the custom to stay up all night on the night of Shavuot, and study Torah.
There’s a famous story that happened in the times of Maran (Rabbi Joseph ben
Ephraim Caro 1488-1575), where he and some of his colleagues stayed up on the
night of Shavuot, and in the middle of the night a voice came out of the
heavens, and expressed how much pleasure and how much happiness, and how much
enjoyment, their learning was giving the heavens. But, the heavenly voice said,
if you would have had a Minyan, if you would have had 10 men, then already it
would have been on a different level. Maran relayed this story over the next
stay, and it’s brought down by the Shelah, that the next night, he went with 10
people. They stayed up 2 nights in a row, and they learnt. And the voice came
down again, and gave them an approval, that they were giving great enjoyment.
So you see, that night has a special place in Shamayim for the studying.


The custom is to read the Tikun, as is written the book Kerie Moed. We
shouldn’t belittle these Minhagim even though a lot of it is just pesukim
(sentences), and just reading,
because, these Pisukim were picked specifically
in order to make the Tikun of that night. Of course, after the Tikun is read,
which takes about 2-3 hours, depending on how fast or slow you read it, then of
course you have the rest of the night to study Gemara and to study other
Limudim (studies).

One should make every effort to keep the Minhag, and to rest a little before Shavuot
starts. But we have to explain this Minhag in the proper light. It can’t be
that the custom was to stay up all night and then sleep theall day the next
day. So then what would we have gained over here? We simply turned the night
into day, and the day into night. The explanation obviously was, that
in the
day they stole from their sleep, they didn’t sleep the whole afternoon, only a
few hours in order to get strength, and then they came back to the Bet Midrash
and continued to study. That obviously was the Minhag.

Regarding when we get up in the morning, or when we pray Shacharit that morning
of Shavuot after staying up all night. We have to make
Birkat Ha’Torah again.
Even though we didn’t sleep, Birkat Ha’Torah is renewed at Amood Hashachar. So
at dawn, as posted in the calendars for the day of Shavuot, we say Birkat
Ha’Torah again.

We further explain that in the morning of Shavuot, we make Birkat Ha’Torah
after Alot Hashachar, however, we do not make Netilat Yadayim with a Beracha if
we stayed up all night. You can wash your hands but Netilat Yadayim is said
without Shem U’malchut. 

Regarding Asher Yatzar, it depends. If you went to the bathroom then you make
Asher Yatzar. And if you don’t
go the bathroom then you don’t make Asher
Yatzar. Regarding all the other Birchot Hashachar, on the morning of Shavuot-
we make

***
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Aseret haDiberot – The Ten
Utterances

It
is the minhag of all Jews from North Africa, as well as our
brothers, the Ashkenazim, to stand up during the reading of the ‘aseret
hadiberot
 on Shavu’ot, Parashat Yitro, and Perashat va-Ethanan.[1] Ribi
Shalom Messas zt”l[2] writes that we stand in order to stir feelings of
fear and trepidation, as we felt at Har Sinai. However, this minhag has
been disputed amongst some halachic authorities.

The Gemara (Berachot 12a) relates that at
sunrise, the Kohanim would call out the ‘aseret hadiberot together
with the shema’:

“Ribi Yehuda said in the name of Shemuel:
They even wanted to call out the ‘aseret hadiberot by the borders, but this
decree was nullified because of the claims of the heretics (Qaraim). Rashi
explains that they were worried that the heretics will tell the ignoramus that
the reason they call out only the ‘aseret hadiberot and the shema’ is because
they only read out what Hashem told us from His “mouth” at Har Sinai, whilst
the rest of the Torah is not true.”

 

Following this line of reasoning, Rambam
zt”l[3] writes not to stand for the ‘aseret hadiberot because
the heretics will claim, “we only attribute importance to these ten misvot as
they are the only ones that are true; the rest of the Torah is not true,” has
veshalom
. E”H Hacham ‘Ovadia Yosef s”t[4] and e”H Hakham
Yishaq Yosef s”t[5] share the opinion that we should not stand
during the ‘aseret hadiberot as per Rambam’s response.
Yemenite Jews, along with those of ‘Edot haMizrah (Middle
Eastern communities)also do not have the minhag to
stand during the reading of the ‘aseret hadiberot.[6]  However,
this minhag existed even before Rambam and the question is:
Why did Rambam make such a decree against it? And why do the majority of Jews today
continue to follow this minhag, which seemingly contradicts
Rambam’s pesaq?

 

The reason we continue to follow
this minhag, is because the heretics back then at the time of the
Rambam were much different then the heretics of today because the heretics of
today do not make any such claims.[7] Ribi Shalom Messas zt”l[8] is
also of this opinion and explains further that whether we were to remain seated
or we stood during the ‘aseret hadiberot it would not change
the perception of the heretics; either way they would find ways to deny the
Torah.Also, it is clear that since we continue to read the remainder of the
Perasha – and not solely the ‘aseret hadiberot – there is no
reason to worry about such claims.[9] Furthermore, Maran haHida
zt”l[10] explains that since we make berachot before and
after each ‘aliya laTorah – and not just the ‘aliya of
the ‘aseret hadiberot – we have no worry that the heretics
will make a claim that the rest of the Torah is untrue. However, Maran haHida
zt”l[11] cautions us to stand from the beginning of the ‘aliya in
order to show that we stand for other pesuqim as well. He also
adds that it is very important that if the majority of the qahal (congregation)
is standing, one should NOT sit, as this shows as if they are belittling
the ‘aseret hadiberot, h“v. Nonetheless, Ribi Yishaq Hazan
zt”l[12], Ribi Yossef Messas zt”l[13], and Ribi Refael Berdugo zt”l[14] all say that the
common minhag is to stand only once we reach the ‘aseret
hadiberot
 for we are not concerned about the claims of the heretics.

 

Summary:There are posqim,
such as Rambam zt”l and e”H Hakham ‘Ovadia Yosef s”t, who prohibit
standing during ‘aseret hadiberot for fear of the heretics’
claims. The majority of posqim are not concerned with these
heretics’ claims for various reasons and thus permit standing. Each one should
follow the minhag of the synagogue regarding which point to
stand.


The minhag in K K Shaare Tefila, Moor Lane is to stand during the Aseret Hadiberot



[1] Divré
Shalom ve-Emet
 Volume 2, pp. 72-3; Sefer Mamlekhet Kohanim brings
down that this is also the minhag in Djerba and mainland
Tunisia; Noheg Behokhma, pp. 143); QS”A Ribi
Toledano
 zt”l pp. 137; Yehavé Da’at– Ribi Yishaq Hazan
zt”l (Volume 3, O”H, Siman 13); Maté Yehuda– Ribi Yehouda
‘Ayash zt”l, (Siman 1:6); Devar Shemuel – Ribi Shemuel Abuhab
zt”l (Siman 276); Kapé Aharon (Siman 39); Sdé Hemed,
[Kelalé Haposqim (Siman 5:14)]

[2] Shemesh
Umagen
, (Volume 1, O”H, Siman 57, pp. 130-1)

[3] In
his handwritten responsa that was compiled along with approximately 367 other
responses in 1934. (Siman 46)

[4]Yehavé
Da’at
,
1:29; 6:8           

[5] Yalqut
Yosef
, (Volume 2 pp. 198, Hilkhot Sefer Torah)

[6] Divré
Shalom ve-Emet:
 Volume 2, pp. 73

[7] Rav
Moshé Feinstein’s zt”l response, Igerot Moshé (Volume 4, O”H,
Siman 22)

[8] Shemesh
Umagen
, (Volume 1, O”H, Siman 57, pp. 130-1); (Volume 3, O”H,
Siman 55 (3))

[9] Magen
Avot
 (Siman 1, pp. 53-4): Diné Hasqamat Baboqer.

[10] Ledavid
Emet
 (Siman 7:5)

[11] Tov
‘Ayin
, Siman 11

[12]Yehavé
Da’at
,
(Volume 3, Siman 13)

[13] Osar
Hamikhtavim
 (Volume 3, pp. 1859)

[14]QS”A
of Ribi Refael Berdugo, pp. 174

 

***
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  Avot Ubanim
Summer Term
in the comfort of your own home, 
you choose the times (and the nash)! 
3 lucky winners a week 
1st prize £5.00 + 2 prizes!!  
to enter the raffle learn for 30 minutes with each child 
between Erev Shabbat and Motsae Shabbat. 
Then text names of children to 
07519672254 
raffle on Monday TBA.  
Best wishes & for more information
contact
R' David Shasha and Rafi Marshall.   
***

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****

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Links 
(1)
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 YOUTH minyan for Shachrit EVERY DAY
All welcome 
Please say Korbanot on your own. 
Hodu at 8:20am
Meeting ID: 305 561 402 Password: 18
(2)
Daily Shiur 
by  
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  Topic: Rabbi Stamler's Moor Lane Daily Shiur

Time: This is a recurring meeting Meet 8-8.05 pm

Learning 1 Halacha and 1 mmshna
https://us04web.zoom.us/j/74362661737

Meeting ID: 743 6266 1737


****
(3)

The Sephardi Heritage Project 


Meeting – Sunday 31st May 2020
Jacob Marrache has at a young age already established a reputation as an expert on Moroccan Jewish genealogy. Many people believe it is virtually impossible to research the Sephardim of North Africa and the Middle East. In this talk, Jacob will discuss the multiple sources he uses for helping families trace their history.

Many Moroccan Jews migrated to Israel, France and South America in the 20th Century. There were earlier migrations to Gibraltar, the Netherlands, England, Portugal and the New World.

Topic: Introduction to Jewish Genealogy in Morocco
Time: May 31, 2020 07:00 PM London

Join at: https://us02web.zoom.us/j/85725251949?pwd=cU5PWkhLWUUwVmRSL1FnK00xYW1EZz09

Meeting ID: 857 2525 1949
Password: 318487

People without an internet connection can call in by 'phone, but obviously won't see the slides! Find your local number: https://us02web.zoom.us/u/kxr4DEw2g

This project is not subsidised. You can help cover our costs by becoming a patron. Please sign up at: https://www.patreon.com/sephardi Our meetings are popular. Where we have more that 100 people wanting to join, patrons are given preference.

We are re-branding ourselves as Sephardic World! Look out for future messages from Sephardic World!

Best wishes,

Ton Tielen and David Mendoza
Sephardic World


****
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***

Nachalot

 Short outline for people who have Nachala 


The recitation of Kaddish. – unable to be done without a minyan.

Being Shaliach Tzibbur –  unable to be done without a minyan  .

The study or teaching of Torah – can be done without a minyan and advisable to learn mishnayot "Leiluy nishmat".
Lighting a candle in "menucha" of the deceased and any other sort of Mitzva  "Leiluy nishmat"  

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l    

חג השבועות

נאמר בפרשת מתן תורה,
"ויסעו מרפידים ויבאו מדבר סיני, ויחנו במדבר, ויחן שם ישראל נגד ההר".
(שמות יט
).

רבינו
חיים בן עטר, ה"אור החיים" הקדוש הקשה, שהרי בפסוקים שקודם לכן כבר נאמר
"לצאת בני ישראל מארץ מצרים, ביום הזה באו מדבר סיני",
ואם כן לכאורה, מדוע כפלה התורה וכתבה שוב "ויחנו במדבר", הרי ברור הדבר
שאם הגיעו למדבר גם חנו שם, ואם כן מה באה ללמדינו התורה בדבר זה
?

ומסביר
האור החיים הקדוש, כי פסוק זה בא ללמדינו שלשה עיקרים בקבלת התורה, שמבלעדי שלשת
הדברים הללו אי אפשר היה לקבל את התורה, ועל ידם נתרצה הקדוש ברוך הוא לתת לבני
ישראל את התורה
.

הראשון,
"ויסעו מרפידים", שקודם קבלת התורה
, היו עם ישראל ברפיון ידים ועצלות גדולה, כדרכם של
עבדים משוחררים, ואף על פי כן הם הכינו עצמם והתגברו על מדותיהם הטבעיות, לקבל את
התורה בזריזות ובחשק, וקבלו על עצמם שלא להתעצל בלימוד התורה. כי כך טבע הדבר
בלימוד התורה, שדברי תורה צריכים חיזוק כל העת, ולכן התורה טורחת בכל פעם שהיא מזכירה
ענין לימוד התורה, לתת תוספת חיזוק, כמו שנאמר "לא ימוש ספר התורה הזה מפיך,
והגית בו יומם ולילה, הלא צויתיך חזק ואמץ", וכן על זה הדרך
. ולפיכך הוצרכה התורה
לציין "ויסעו מרפידים", שהיו נרפים מאד, ברפיון ידיים
, ואף על פי כן זרזו עצמם
לקבלת התורה בחשק ושמחה
, ו"יסעו"
מאותו הרפיון שהיה להם קודם לכן. שזהו עיקר גדול ותנאי לזכות לכתרה של תורה
.

העיקר
השני, "ויבאו מדבר סיני ויחנו במדבר", שהכוונה בזה שהגיעו עם ישראל
למדרגה רוחנית שהיא בבחינת מדבר, שהכל דשין ודורכין עליו, והוא מקום הפקר לכל
, כמו כן ישראל הגיעו למצב
של ענווה ושיפלות רוח, כי מבלעדי זה אי אפשר לזכות לתורה, כי אין התורה שורה על
גסי הרוח, ועל כן משה רבינו זכה שהוא יקבל את התורה, לפי שהוא היה סמל ואות למופת
של ענוה גדולה שלא היה עוד כמותה. גם לא ניתנה התורה אלא על ההר הנמוך שבהרים, הר
סיני, כי אין השכינה שורה על גסי הרוח וגבהי הלב, ורק בזכות הענוה זכו ישראל לכתר
תורה
.

והעיקר
השלישי, "ויחן שם ישראל כנגד ההר", אשר כמו שפירשנו כבר, לשון
"ויחן" הוא לשון יחיד, מפני שעם ישראל באותו הזמן היתה בינהם אחדות
גדולה, כאיש אחד בלב אחד, וגם זה הוא תנאי גדול לזכות לתורה, כי אין קבלת התורה רק
ליחידים שבישראל, אלא דוקא לכל כלל ישראל יחד, ועל כן התורה צריכה תמיד להיות
נלמדת בציבור, ואמרו רבותינו "חרב אל הבדים", חרב אל אותם שלומדים בד
בבד, כלומר לבדם, כי אין אדם זוכה לישרות בתורה, אלא כשהיא נלמדת עם עוד אדם,
שיעיר את תשומת לב חבירו כשהוא טועה בלימוד. (ואחר שידע כבר את עיקרי לימוד התורה
בדרך נכונה, יוכל ללמוד לבדו מתוך ספרי האחרונים, אשר גם על ידי העיון בהם יוכל
לעמוד על טעותו), ואשרי העם שהם באים בליל שבועות ללמוד תורה בציבור
, במקום שהשכינה שורה בו,
אשר על כגון זה נאמר "ויחן שם ישראל כנגד ההר", כי כאיש אחד, זכו לקבל
את התורה, וכמו כן אנו, נזכה לאורה של תורה, משאת חיינו, בזכות ענוה ושפלות רוח,
לקבל מהגדולים מאיתנו את האמת, ולהודות תמיד על האמת, ולהשתדל כמה שאפשר להיות
באחדות גדולה, שמתוך כך תשרה עלינו השכינה הקדושה, ונזכה לכתרה של תורה

The Holiday of Shavuot

Regarding the giving of the
Torah, the Torah states (Shemot 19): “And they travelled from Refidim and they
arrived at the Sinai desert and they camped in the desert; and Israel camped
there opposite the mountain.” 

Rabbeinu Chaim ben Atar, the saintly “Or Ha’Chaim,” asks that in the previous
verses the Torah states, “On the third month of the Jewish nation leaving
Egypt, on this day they had come to the Sinai desert.” If so, why does the
Torah repeat the fact that they “camped in the desert”? Is it not clear that if
they arrived at the desert that they camped there as well? What does the Torah
mean to teach us by writing this? 

The saintly Or Ha’Chaim explains that the Torah is trying to convey to us three
key principles regarding receiving the Torah without which accepting the Torah
would have been impossible and because of which Hashem decided to give us the
Torah. 

The first is “Travelling from Refidim” (in Hebrew, “Refidim” is similar to the
word “Rifyon” meaning laxity) before the giving of the Torah, for the Jewish
nation experienced great carelessness and lethargy as all freed slaves do and
even so, they prepared themselves and overcame their natural character-traits
in order to be able to accept the Torah in a zealous and energetic manner by
accepting upon themselves not to become lazy in their Torah learning. This is
indeed the natural course of Torah learning that the Torah needs strengthening
and recommitment at all times. It is for this reason that any time the Torah mentions
learning Torah, the Torah adds a boost of encouragement as the verse states,
“This Sefer Torah shall not budge from your lips and you shall delve in it day
and night etc. have I not commanded you to be strong and courageous?” The Torah
therefore needed to point out that they “travelled from Refidim,” for they had
truly been slacking off, but even so they had energized themselves to accept
the Torah with desire and joy and they had thus “travelled away” from the
laxity they possessed beforehand, for this is a great principle and important
condition for meriting receiving the Torah’s crown. 

The second principle is “And they arrived at the Sinai desert and they camped
in the desert.” This means that the Jewish nation reached the lofty level
wherein they made themselves like a desert which is ownerless and everyone
walks through and tramples on. Similarly, the Jewish nation reached a high
level of humility and submissiveness, for without doing so, one cannot merit
accepting the Torah as the Torah does not identify itself with the arrogant. It
is also for this reason that Moshe Rabbeinu was the one chosen to receive the
Torah, for he served as an outstanding symbol of extreme humility, the likes of
which the world had never seen. Additionally, the Torah was given only on the
lowest of mountains, Mount Sinai, for Hashem’s presence does not rest on the
arrogant and the haughty and only because of their humility did the Jewish
nation merit receiving the crown of Torah. 

The third principle is “And Israel camped there opposite the mountain.” The
Torah uses the singular form of the word “camped” in order to teach us that the
Jewish nation was completely unified at that time, like one man with one heart.
This also serves as an important condition in order to receive the Torah, for
the Torah was not given to individuals among the Jewish nation; rather, it was
given to the entire nation as one. It is for this reason that the Torah must be
read in public. Indeed the verse states, “May a sword be to the loners” referring
to those who learn Torah alone, for one cannot merit having a correct
understanding of the Torah unless he learns with someone else who will be able
to bring the errors he has made in his learning to his attention. (Once one
masters the principles for how to properly learn Torah, one may then learn from
the works of the Acharonim alone, for by delving in them one will likewise be
able to realize if he has erred.) Praiseworthy is the nation whose people come
together to learn Torah on the night of Shavuot in a place where the holy
presence of Hashem rests. Regarding this does the verse state, “And Israel
camped there opposite the mountain,” for they merited receiving the Torah as
one. May we likewise merit gleaning from the eternal light of the Torah by virtue
of our true humility through accepting the true interpretation of the Torah
from those greater than us and admitting that their interpretation is indeed
true. Let us try our very best to always be completely unified, for this will
cause Hashem to rest His holy presence on us and we will thereby merit
receiving the crown of the Torah

 

 

חג
השבועות

נאמר בתורה
(שמות יט, אודות זמן מתן תורה), "בחודש השלישי לצאת בני ישראל מארץ מצרים,
ביום הזה באו מדבר סיני
".

רבותינו במדרש
(פסיקתא) הקשו, ומדוע לא ניתנה תורה לישראל עד החודש השלישי (כלומר
,
חודש
סיון, שהוא השלישי לחודשי השנה לפי מנין התורה) וחיכה הקדוש ברוך הוא עד החודש
השלישי? אמר רבי לוי, משל לבן מלך שהיה חולה ונתרפא, בקשו לשלוח אותו ללימודים,
אמר להם המלך, עדיין לא חזר זיו פניו אליו, ואיך יוכל ללמוד? אלא יתעדן שני ושלשה
חודשים במאכל ומשקה, ואחר כך יחזור ללמוד
.

כך עם ישראל,
כיון שיצאו ממצרים, היו ראויים לקבל את התורה, אמר הקדוש ברוך הוא, עדיין לא בא
זיון של בני משיעבוד טיט ולבנים והם מקבלים את התורה? אלא יתעדנו בני שנים ושלשה
חודשים באכילת המן ובשליו, ואחר כך יקבלו את התורה
. ואימתי? בחודש
השלישי
.

חסד גדול עשה ה'
יתברך עמנו שנתן לנו את תורתו תורת אמת וחיי עולם נטע בתוכינו, אבל חסד בתוך החסד
הוא, שכאשר נתן לנו את התורה, בקש לתת אותה בידינו כשאנו בריאים בגוף, ולא בטירוף
מיד בצאתנו ממצרים. ואף על פי שיכול היה ה' יתברך לעשות נס, ולחזק את בני ישראל
כהרף עין, מכל מקום כבר כתבנו שרוצה הקדוש ברוך להנהיג את עולמו עד כמה שניתן בדרך
הטבע, ולכן חיכה לנו שנים ושלשה חודשים, ורק אז נתן לנו את התורה
.

אמרו במסכת סוטה
(יד.) התורה, תחילתה גמילות חסדים וסופה גמילות חסדים, תחילתה גמילות חסדים, שנאמר
"ויעש ה' לאדם ולאשתו כתנות עור וילבישם", סופה גמילות חסדים, שנאמר
(לגבי קבורת משה) "ויקבור אותו בגי
".

וכוונת
חז"ל במאמר זה, שכאשר רואים את התורה שתחילתה וסופה חסד, סימן הוא שהתורה
כולה תכליתה חסד. ואם כן כל התורה כולה שורשה חסד, וכל המצוות ואפילו עניני
המשפטים והקנינים כולם תלויים בחסדו של ה' יתברך, וכמו שכתב הרמח"ל, כי כל
טעם עבודתינו בעולם הזה הוא בכדי שנהיה ראויים לשכר בזכות ולא בחסד
(כביכול), ולכן
גם בקנינים שתיקן לנו ה' יתברך במשפטי התורה, הכל הוא ענין חסד גדול, שתהיה לאדם
בעלות על חפציו, בכדי שיוכל להנות מיגיע כפו
.

ומזה הטעם תקנו
רבותינו לקרוא בשבועות ממגילת רות, ששורש מגילה זו נעוץ במדת החסד, כמו שנאמר
"ותאמר נעמי יעש ה' עמכם חסד כאשר עשיתם עם המתים ועמדי
".

והנה לכאורה לא
מוזכר במגילה שום חסד שעשו עם בעליהן, מלבד מה שהיו נשואות להם
,
וכן
מה שנאמר בהמשך המגילה "ויען בועז ויאמר לה, הוגד הוגד לי את כל אשר עשית את
חמותך אחרי מות אישך", והדבר תמוה, שהרי רות לא עשתה דבר למענה של נעמי, שהרי
נעמי היא זו שהפצירה בה ללכת למולדתה ולעמה, ורות היא היא שדבקה בנעמי ועשתה זאת
אך ורק למען עצמה לטובתה האישית, ואם כן איזו שייכות יש כאן בכלל להחשיב את המעשים
הללו למעשים של חסד, עד שנאמר עוד בהמשך "ברוכה את לה' בתי, הטבת חסדך האחרון
מן הראשון", וגם כאן לא היה שום חסד במה שהלכה לבועז, שלא עשתה כן אלא לטובת
עצמה, ואם כן איך הפסוק קורא לזה חסד
?

חז"ל
אומרים בפסחים (ח.), האומר אתן צדקה על מנת שיחיה בני, הרי זה צדיק גמור
.
ומשמע
שאף שעשה צדקה למען עצמו ולא לשם שמים, בכל זאת מעשיו רצויים לפני ה
'
יתברך,
ונמצא אם כן שבכל מעשה שאדם עושה, אף על פי שהוא עושה כן בעיקר למען עצמו, מכל
מקום כל שגם הזולת מרויח מכך משהו, והוא חושב גם כן להטיב עם זולתו, מעשיו נחשבים
למעשי חסד וצדקה
.

חנוני,
או
מוכר ספרים, או נהג אוטובוס, שעושים את כל מעשיהם למען עצמם לפרנסתם
,
מכל
מקום אם הם עושים מעשיהם גם על מנת להטיב לאחרים, ואחרים נהנים ממעשיהם, הם מקימים
בכל מעשיהם מצוות לאין חקר
.

ומכאן גם עלינו
ללמוד לאידך גיסא, שהרי כמה חסדים אנו מקבלים מהזולת, וכמה הזולת מטיב עמנו, נמצנו
חייבים הרבה מאד הכרת טובה כלפי סביבתינו, ובהכרה זו אנו עושים נחת רוח לה' יתברך,
בבואינו להטיב מדה כנגד מדה לזולתינו
.

החסד הגדול
שעשתה רות, הוא מפני שסוף סוף בזכותה של רות לא נשארה נעמי בודדה בעולם, וכן מה
שהלכה עם בועז, נחשב לה לחסד גדול, שמתוך כך זכתה להקים עמו את מלכות בית דוד, בית
ענק, עבור חסד
.

נוהגים לקרות
במגילת רות בחג השבועות, להורות שיסוד התורה ומהותה הוא חסד, ללמוד וללמד לשמור
ולעשות, ללמוד על מנת ללמד (ראשי תיבות אדם לעמ"ל יולד, ללמוד על מנת ללמד),
אין לך חסד גדול מזה, שאדם מעשיר אחרים מהעושר הרוחני שנתן לנו ה' יתברך, וכמו
שאמר רבי יהושע בן לוי, כל המלמד את בן בנו תורה, מעלה עליו הכתוב כאילו קבלה מהר
סיני, שנאמר "והודעתם לבניך ולבני בניך". וזהו רק אם מלמד את נכדו בן
בנו תורה. אבל אם מלמד אחרים, אפילו הקדוש ברוך הוא גוזר גזירה, מבטלה בשבילו, וכל
זאת עבור השפע שמשפיע מטובו לאחרים
.

The Holiday of Shavuot

The Torah introduces the
momentous event of the giving of the Torah to the Jewish nation with the verse
(Shemot 19), “On the third month from when the children of Israel left Egypt,
on this day they arrived at the Sinai desert.” 

Our Sages in the Pesikta ask: Why is it that the Torah was not given to the
Jewish nation until the Third month (i.e. the month of Sivan, which is the
third month according to the Torah’s calculation with the year beginning with
Nissan)? Rabbi Levi explained this with a parable: Once, a king’s son became
ill. When he was healed, his advisors wished to send him back to school immediately.
The king said, “My son’s radiance did not yet return to him, how
do propose
that he learn? Let him enjoy himself with food and drink for two or three
months and then he will return to his studies.” 

So too, when the Jewish nation left Egypt, they were worthy of receiving the
Torah. However, Hashem said, “they have not yet regained their radiance after
the bondage of cement and bricks and they wish to receive the Torah? Rather, I
shall allow my children to enjoy themselves by eating the Manna and quail and
let them then receive the Torah during the Third month.” 

Hashem performed a great kindness for us by giving us a true Torah and imbuing
us with eternal life; however, within this kindness, Hashem performed another
kindness for us by giving us the Torah only when we were physically healthy and
capable of receiving it and not when we were in a frenzy immediately following
our exodus from Egypt. Although Hashem could have performed a miracle and
instantly
strengthen the Jewish nation, we have already written in the past
that Hashem wishes, as much as possible, to direct the world in a natural
manner. It is for this reason that he waited almost three months for us until
we were able to receive the Torah. 

The Gemara (Sotah 14a) states: “The Torah begins with kindness and ends with
kindness. The Torah begins with kindness, as the verse states, ‘Hashem made for
the man and his wife leather tunics and he clothed them.’ The Torah ends with
kindness, as the verse states, “And He (Hashem) buried him (Moshe Rabbeinu) in
the valley.’” 

Our Sages mean to teach us that just as we see that the Torah begins and ends
with acts of kindness, this signifies that the entire Torah is the epitome of
kindness. If the entire root of Torah is kindness, it follows that all of the
Mitzvot of the Torah,
include the detailed monetary laws, are all contingent on
Hashem’s endless kindness. Indeed, Rabbeinu Moshe Chaim Luzzato (author of
Mesillat Yesharim) writes that our entire service of Hashem in this world is
because we wish to earn our reward and not only to receive it as a result of
Hashem’s kindness. Thus, even when the Torah commands us regarding various
methods of acquisition and other intricate monetary laws, this is a result of
Hashem’s kindness to us, for He wishes us to gain possession of our material
belongings so that one may enjoy the fruits of his labor. 

It is for this reason that our Sages instituted that Megillat Ruth be read
during the Shavuot holiday, for the theme of this Megillah is inherently
kindness, as the verse states, “Naomi said: ‘May Hashem perform kindness with
you, just as you have done with the deceased and with me.’” 

However, the Megillah seemingly does not mention any other kindness that Ruth
and her sister performed for their husbands other than the fact that they were
married to them. Similarly, the verse later in the Megillah states, “Boaz
replied and told her: ‘I have been told about everything you have done for your
mother-in-law after your husband’s demise.’” This is quite perplexing, for Ruth
did not do anything for Naomi as Naomi actually pleaded with Ruth to return to
her land and her people while Ruth cleaved to Naomi for her own personal
benefit. If so, how can such actions be considered acts of “kindness,” so much
so that the verse states, “My daughter, you are blessed to G-d; your last
kindness is better than your first”? Here too, Ruth went to Boaz for her own
benefit; how can the verse call this kindness? 

Our Sages (Pesachim 8a) teach us: “One who says, “I shall donate money to
Tzedakah on the condition that my son lives,’ is considered completely
righteous.” It seems that although one donated charity for one’s own benefit
and not for the sake of Heaven, one’s actions are nevertheless accepted and
appreciated by Hashem. Based on this, any action that one performs, even if one
intends to do so primarily for one’s self, as long as others are gaining from
this action as well and the individual does intend for others to benefit, one’s
actions are considered those of kindness and charity. 

Thus, if a grocer, bookseller, or bus driver do their work primarily for their
own livelihood, nevertheless, as long as they also intend to benefit others and
others do indeed benefit from their actions, they perform endless Mitzvot by
doing so. 

On the other hand, we must realize how much kindness we receive from others and
how much gratitude we owe to those around us. This realization causes Hashem
great satisfaction when we give back to others and perform acts of kindness
with them. 

The great kindness which Ruth performed for Naomi was that, ultimately, Naomi
did not remain alone in the world. Similarly, the fact that she went and
married Boaz was likewise considered a great act of kindness, for by doing so,
she was a partner in establishing the illustrious dynasty of King David’s
kingdom. 

We customarily read Megillat Ruth on Shavuot in order to show that the basis of
the Torah and its essence is pure kindness by learning, teaching, and observing
the Torah’s laws. Indeed, the greatest kindness possible is teaching Torah to
others, for by doing so, one shares the spiritual wealth Hashem has given the
Jewish nation with others. Similarly, the Gemara states, “Rabbi Yehoshua ben
Levi said: One who teaches his grandson Torah is considered to have transmitted
the Torah to him from Mount Sinai, as the verse states, ‘And you shall make
them known to your sons and your grandsons.” This applies when one teaches
one’s grandson Torah. However, if one teaches Torah to others, even if Hashem
has decreed a harsh decree, Hashem will annul it for this individual because of
the spiritual wealth and abundance that one shares with others. 

Shabbat Shalom


moorlanenews@gmail.com


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Thank you, Hatzlacha & all the best

Newsletter Parshat Bamidbar – Machar Chodesh – Rosh Chodesh SIvan

Moor Lane Logo New Best.JPG
*****
This week is 
Parashat Bamidbar
Haftara of Machar Chodesh
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Rosh Chodesh Sivan
is on
Motzae Shabbat / Sunday 24th May
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****
Shavuot Time Table
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attached to this email
***
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  Avot Ubanim
Summer Term
in the comfort of your own home, 
you choose the times (and the nash)! 
3 lucky winners a week 
1st prize £5.00 + 2 prizes!!  
to enter the raffle learn for 30 minutes with each child 
between Erev Shabbat and Motsae Shabbat. 
Then text names of children to 
07519672254 
raffle on Monday TBA.  
Best wishes & for more information
contact
R' David Shasha and Rafi Marshall.   
***

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****

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Links 
(1)
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 YOUTH minyan for Shachrit EVERY DAY
All welcome 
Please say Korbanot on your own. 
Hodu at 8:20am
Meeting ID: 305 561 402 Password: 18
(2)
Daily Shiur 
by  
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  Topic: Rabbi Stamler's Moor Lane Daily Shiur

Time: This is a recurring meeting Meet 8-8.05 pm

Learning 1 Halacha and 1 mmshna
https://us04web.zoom.us/j/74362661737

Meeting ID: 743 6266 1737


****
(3)

The Sephardi Heritage Project

Meeting – Sunday 24th May 2020
Ton Tielen will talk about the Amsterdam-based Portuguese Jewish bridal society Santa Companhia de Dotar Orphas e Donzellas, known as Dotar. At 405 years it is the oldest still functioning Jewish charity in The Netherlands, and indeed in the Western Sephardic world. Though established in Amsterdam, its membership was international, and its activities encompassed the whole of the Sephardic world. The core of its archives still exists, and for the larger part is digitally available in the Amsterdam City Archives.

Topic: Dotar: The Sephardic Marriage Market
Time: May 24, 2020 07:00 PM London

Join Zoom Meeting
https://us02web.zoom.us/j/88438102213?pwd=bXVmcHluR0Evb2p6TGpsdllRZmpvUT09

People without an internet connection can call in by 'phone, but obviously won't see the slides! Find your local number: https://us02web.zoom.us/u/kbdbPPmuSQ

Meeting ID: 884 3810 2213
Password: 161251

This project is not subsidised. You can help cover our costs by becoming a patron. Please sign up at: https://www.patreon.com/sephardi Our last meeting had 100 attendees, the maximum possible with our plan. Patrons receive preferred entry.

Best wishes,

Ton Tielen and David Mendoza
The Sephardi Heritage Project

****
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***

Nachalot

 Short outline for people who have Nachala 


The recitation of Kaddish. – unable to be done without a minyan.

Being Shaliach Tzibbur –  unable to be done without a minyan  .

The study or teaching of Torah – can be done without a minyan and advisable to learn mishnayot "Leiluy nishmat".
Lighting a candle in "menucha" of the deceased and any other sort of Mitzva  "Leiluy nishmat"  

******

לוח זמני תפלה לקיץ תש"פ

Summer Timetable 5780 – 2020

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

 

 

10:26

10:20

9:01

8:59

8:14

7:34

7:20

22/23 May

במדבר (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 on Parashat Bamidbar

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

  1. Why were the Jewish People counted so frequently?
    1:1 – They are very dear to G-d.
  2. What documents did the people bring when they were counted?
    1:18 – They brought birth records proving their tribal lineage.
  3. What determined the color of the tribal flags?
    2:2 – Each tribes flag was the color of that tribes stone in the breastplate of the kohen gadol.
  4. What is the difference between an "ot" and a "degel"?
    2:2 – An "ot" is a flag, i.e., a colored cloth that hangs from a flagpole. A degel is a flagpole.
  5. How do we see that the Jews in the time of Moshe observed techum Shabbat – the prohibition against traveling more than 2,000 amot on Shabbat?
    2:2 – G-d commanded them to camp no more than 2,000 amot from the Ohel Moed. Had they camped farther, it would have been forbidden for them to go to the Ohel Moed on Shabbat.
  6. What was the signal for the camp to travel?
    2:9 – The cloud over the Ohel Moed departed and the kohanim sounded the trumpets.
  7. What was the sum total of the counting of the 12 tribes?
    2:32 – 603,550.
  8. Why are Aharon's sons called "sons of Aharon and Moshe"?
    3:1 – Since Moshe taught them Torah, its as if he gave birth to them.
  9. Who was Nadav's oldest son?
    3:4 – Nadav had no children.
  10. Which two people from the Book of Esther does Rashi mention in this week's Parsha?
    3:7 – Bigtan and Teresh.
  11. Why did the levi'im receive ma'aser rishon?
    3:8 – Since the leviim served in the Mishkan in place of everyone else, they received tithes as "payment."
  12. Which groups of people were counted from the age of one month?
    3:15, 40 – The leviim, and the firstborn of Bnei Yisrae l.
  13. Name the first descendant of Levi in history to be counted as an infant.
    3:15 – Levis daughter Yocheved was born while the Jewish People were entering Egypt. She is counted as one of the 70 people who entered Egypt.
  14. Who assisted Moshe in counting the levi'im?
    3:16 G-d.
  15. Why did so many people from the tribe of Reuven support Korach in his campaign against Moshe?
    3:29 – The tribe of Reuven was encamped near Korach, and were therefore influenced for the worse. This teaches that one should avoid living near the wicked.
  16. Why did so many people from the tribes of Yehuda, Yissachar and Zevulun become great Torah scholars?
    3:38 – The tribes of Yehuda, Yissachar and Zevulun were encamped near Moshe, and were therefore influenced for the good. This teaches that one should seek to live near the righteous
  17. In verse 3:39 the Torah states that the total number of levi'im was 22,000. The actual number was 22,300. Why does the Torah seem to ignore 300 levi'im?
    3:39 – Each levi served to redeem a first-born of the Jewish People. Since 300 leviim were themselves firstborn, they themselves needed to be redeemed, and could therefore not redeem others.
  18. The firstborn males of the Jewish People were redeemed for five shekalim. Why five shekalim?
    3:46 – To atone for the sale of Yosef, Rachels firstborn, who was sold by his brothers for five shekalim (20 pieces of silver.)
  19. During what age-span is a man considered at his full strength?
    4:2 – Between the ages of 30 and 50.
  20. As the camp was readying itself for travel, who was in charge of covering the vessels of the Mishkan in preparation for transport?
    4:5 – The kohanim.
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l    

שכח לומר יעלה
ויבוא, ועבר זמן התפלה

שאלה: מי ששכח להזכיר "יעלה ויבוא" בתפלת
העמידה של שחרית של ראש חודש, ונזכר בכך רק לאחר שעבר כבר זמן התפלה, מה עליו
לעשות? ומה דין אשה שהתפללה ושכחה להזכיר יעלה ויבוא
?

בהלכה
הקודמת
ביארנו, שמי שהתפלל תפלת העמידה של שחרית
או של מנחה של ראש חודש, ושכח להזכיר בתפלתו "יעלה ויבוא", ונזכר בכך
לאחר שסיים את התפלה, עליו לחזור ולהתפלל שנית. וכפי שנתבאר
.

תזכורת
– דין "תפלת התשלומין
"
ועתה
לנדון השאלה שלנו, עלינו להזכיר, כי מי ששכח לגמרי להתפלל איזו תפלה, כגון שלא
התפלל שחרית, ונזכר בכך לאחר שעבר זמן אותה התפלה, הרי הדין הוא
,
שעליו
להתפלל לאחר מכן פעמיים. ולדוגמא, מי ששכח להתפלל תפלת שחרית, ועבר זמן התפלה,
עליו לחזור ולהפלל פעמיים תפלת מנחה, הפעם הראשונה לשם תפלת מנחה, והפעם השנייה
לשם "תפלת תשלומין
".

תשלומין
למי ששכח יעלה ויבוא

וכן
הדין לגבי מי ששכח להזכיר יעלה ויבוא בתפלת העמידה, ונזכר לאחר שעבר זמן תפלת
שחרית (כלומר, עבר זמן חצות היום, ובימים אלה זמן חצות היום בארץ ישראל הוא בערך
בשעה שתים עשרה וארבעים וחמש דקות), הרי דינו של אדם זה
, הוא שווה לדין
אדם ששכח לגמרי להתפלל איזו תפלה, ועבר זמן אותה התפלה
, שעליו להתפלל את
התפלה הבאה אחריה, ובסמוך לה להתפלל "תפלת התשלומין
".

וכגון
במקרה שלנו, שעבר זמן תפלת שחרית, ושכח להזכיר יעלה ויבא, עליו להתפלל תפלת
תשלומין של שחרית, אחרי תפלת המנחה. ולכן מיד אחרי תפלת מנחה, יעמוד שוב ויתפלל
תפלת שמונה עשרה לשם תשלומין על תפלת שחרית שלא התפלל
.

שכח
"יעלה ויבוא", ושכח לגמרי להתפלל מוסף

אולם
אם אדם זה טעה בכפליים, שאם לא די בכך ששכח להזכיר "יעלה ויבא" בשחרית
,
הרי
ששכח גם להתפלל תפלת מוסף, מכיון שלא הלך לבית הכנסת, ופרח מזכרונו כל ענין ראש
חודש, ולא נזכר בכך אלא כאשר עבר זמן התפלה. הרי שעליו להתפלל ראשית כל תפלת
"מנחה", ואחריה יתפלל "תשלומין" של שחרית, ואחר כך יתפלל תפלת
מוסף. וטעם הדבר, כי תפלת מוסף, זמנה כל היום (כלומר, מותר להתפלל מוסף אפילו אחרי
חצות היום, עד שקיעת החמה), אולם אי אפשר להתפלל מוסף לפני שחרית, מפני שתפלת
שחרית קודמת לה. ושחרית אינו יכול להתפלל כי עבר זמנה
. לכן, יתפלל
מנחה, ואחר כך תשלומין של שחרית, ואחר כך מוסף
.

אשה
ששכחה יעלה ויבוא

אשה
ששכחה לומר יעלה ויבוא, דינה שווה לדין האיש, שחייבת לחזור ולהתפלל שנית, עם כל
פרטי הדינים האמורים לעיל
.

ולסיכום: השוכח להזכיר בתפלת ראש חודש "יעלה
ויבא", חייב לחזור ולהתפלל את תפלת העמידה שנית
.

ואם
נזכר רק אחרי חצות היום, עליו להתפלל מנחה, ואחרי תפלת מנחה יתפלל שוב תפלת העמידה
כתשלומין על תפלת שחרית. ואם לא התפלל גם מוסף, ועבר זמן חצות היום, יתפלל מנחה,
ואחר כך תשלומין של שחרית, ואחר כך מוסף. ודין האשה שווה לדין האיש בכל פרטי
הדינים הללו
.

If One Forgets to
Recite "Ya'aleh Ve'Yavo" and the Time for Prayer Has Passed

Question:
If
one forgets to mention "Ya'aleh Ve'Yavo" in the Shacharit prayer of
Rosh Chodesh and remembers only after the time for prayer has passed, what
should one do? Additionally, what is the law regarding a woman who has
forgotten to insert "Ya'aleh Ve'Yavo" into her Rosh Chodesh prayer?

Answer: In the previous
Halacha
we have discussed that
if one recites the Amidah of the Shacharit or Mincha prayer on Rosh Chodesh,
forgets to add "Ya'aleh Ve'Yavo", and remembers only after having
concluded one's Amidah prayer, one must repeat the Amidah a second time.

A Brief Overview of the Laws of a "Reimbursed" Prayer
Regarding our question, if one completely forgets to pray any given prayer, for
instance, if one has not prayed Shacharit, and the time for that prayer has
passed, one must recite the next prayer of the day twice. For example, if one
forgets to pray Shacharit and the time for Shacharit prayers has already
passed, one must then pray Mincha twice: the first time corresponding to the
Mincha prayer and the second acting as a "reimbursed" prayer for the
Shacharit one missed.

A "Reimbursed" Prayer for One Who Forgets "Ya'aleh
Ve'Yavo"

The above law applies to one who forgets to add "Ya'aleh Ve'Yavo" in
the Amidah prayer and remembers only after the time for praying Shacharit has
already passed (which is passed halachic midday, at this
time of year at approximately 12:45 PM in Israel and 1:00 PM in New York). The
law in such a scenario will be equal to the law of one who has completely
forgotten to pray any given prayer and the time for that prayer passes in which
case one will have to recite the following prayer of the day and immediately
afterwards recite a "reimbursement" prayer.

Thus, in our situation where one has forgotten to insert "Ya'aleh
Ve'Yavo" and the time for Shacharit has passed, one must recite a
"reimbursement" prayer for the Shacharit one has not prayed
adequately immediately after reciting the Amidah prayer of Mincha.

One Who Forgets to Mention "Ya'aleh Ve'Yavo" and Completely
Forgets to Pray Mussaf

Nevertheless, if one makes a double error, i.e. not only did one forget to
insert "Ya'aleh Ve'Yavo" in Shacharit but one has also forgotten to
pray Mussaf (seemingly because one did not attend the synagogue and it has
completely slipped his mind that the day is Rosh Chodesh) and only remembers
after the time for prayer has passed, one must first pray Mincha after which
one recites a "reimbursement" prayer for Shacharit and only then
should one pray Mussaf. The reason for this is because the time for the Mussaf
prayer spans the entire day (i.e. one may pray Mussaf even after halachic midday until sunset), however, one cannot pray Mussaf
before praying Shacharit, for Shacharit precedes Mussaf and one cannot pray
Shacharit, for the time for Shacharit has already passed. Thus, one must first
pray Mincha, then recite a "reimbursement" prayer for the inadequate
Shacharit, and only then may one pray Mussaf.

A Woman Who Forgets to Add "Ya'aleh Ve'Yavo"
The laws of a woman who forgets to insert "Ya'aleh Ve'Yavo" in her
Amidah prayer of Rosh Chodesh are equal to the laws of a man and she must
repeat the Amidah based on all of the detailed laws mentioned above and in the
previous Halacha.

Summary: One who forgets to insert "Ya'aleh Ve'Yavo" in a Rosh
Chodesh prayer must repeat the Amidah once again.

If one remembers only after halachic midday, one must
pray Mincha and immediately thereafter recite another Amidah as a
"reimbursement" prayer for Shacharit. If, in addition, one has
forgotten to pray Mussaf and halachic midday has passed,
one must first pray Mincha and then a "reimbursement" prayer for
Shacharit and then one should pray Mussaf. A woman's law is equal to a man's
regarding all of these detailed laws.

שאלה: האם נכון הדבר שאסור
לנשים לעשות מלאכה בראש חודש
?

תשובה: אמרו רבותינו בפרקי דרבי אליעזר, שבזמן חטא העגל, אמר אהרן
לכל עדת ישראל
"פרקו נזמי הזהב אשר באזני נשיכם בניכם ובנותיכם" כדי
להתיך את כל הזהב ולעשות ממנו את עגל הזהב. וכששמעו על כך הנשים, לא רצו לתת
נזמיהן לבעליהן
, ואמרו
להם, אתם רוצים לעשות פסל ומסכה תועבת ה' שאין בו כוח להציל, לא נשמע לכם! ונתן
להן הקדוש ברוך הוא שכרן בעולם הזה, שהן משמרות ראשי חודשים יותר מן האנשים, ושכרן
לעולם הבא שהן עתידות להתחדש כנשר נעוריהן, כמו המולד של ראשי חדשים. ולפיכך נהגו
הנשים שלא לעשות מלאכה בראש חודש. ונאמרו אודות מנהג זה עוד כמה טעמים. והטור
הוסיף טעם בשם אחיו רבי יהודה (בעל שו"ת זיכרון יהודה) לפי שהמועדים נתקנו
כנגד האבות (שהרי ישנם שלושה מועדים מן התורה, פסח, סוכות ושבועות) ושנים עשר ראשי
חדשים נתקנו כנגד שנים עשר השבטים, וכשחטאו ישראל בחטא העגל ניטלו (נלקחו) מהם
וניתנו לנשותיהם, לזכר שלא היו באותו החטא
.

אולם
כתב מרן הרב עובדיה יוסף זצ"ל, שלא נהגו הנשים לאסור עליהן כל מלאכה, אלא רק
מלאכות טויה (של חוטים, שהיא מלאכה קשה שהיו נוהגות הנשים לעשותה) וכדומה, וכן כתב
הגאון יעב"ץ בספרו מור וקציעה, שמלאכות קלות ממלאכת הנשים ודאי מותרות לעשותן
בראש חודש
, ולפיכך
מותרות גם לכבס במכונת כביסה שאין בה טורח כל כך, ומותרות לסרוג ולתפור לצורך בני
ביתן, אבל לא לצורך קבלת שכר מאנשים אחרים. והעובדות והעוסקות במלאכתן לצורך
פרנסתן, שאם לא יעבדו בראש חודש יפסידו פרנסתן
, מותר להן לעבוד בראש חודש.

בימי
הראשונים, היו גם אנשים רבים
, שנמנעו
מעשיית מלאכה בימי ראש חודש, מכמה טעמים, ולפיכך כתב מרן החיד"א
, שאדם הרוצה להחמיר שלא
לעשות מלאכה בראש חודש, יחשב לו הדבר לצדקה (כלומר
, לזכות מיוחדת) וכתב עוד מרן הרב זצ"ל, שהנוהג
שלא לעשות מלאכה בראש חודש
, ומקדיש
את אותו היום לתורה, אשריו ואשרי חלקו, (ואם רוצה לבטל מנהגו צריך לעשות
"התרת נדרים" אם לא אמר שעושה כן "בלי נדר
".)

Question: Is it correct that women may not perform work
on Rosh Chodesh?

Answer: Our Sages teach us in Pirkei
De’Rabbi Eliezer that during the sin of the Golden Calf, Aharon told the entire
Jewish nation, “Remove the golden rings from the ears of your wives, sons, and
daughters” in order to melt down this gold and use it to form the Golden Calf.
When the women heard this, they refused to give their golden jewelry to their
husbands and told them, “We shall not allow you to form an idol repulsive to
Hashem which cannot save you at all!” Hashem rewarded them in this world by
having them observe Rosh Chodesh more than men. Their reward in the World to
Come is that their youthfulness shall be rejuvenated like an eagle similar to
the “rebirth” of the moon on Rosh Chodesh. It is therefore customary for women
not to perform work on Rosh Chodesh. There are several other reasons offered
for this custom. The Tur adds in the name of his brother, Rabbeinu Yehuda
(author of Responsa Zichron Yehuda), that the festivals correspond to our
Patriarchs (as there are three festivals in the Torah: Pesach, Shavuot, and
Sukkot) and the twelve Rashei Chodashim correspond to the twelve tribes. When
the Jewish nation sinned in the incident regarding the Golden Calf, Rosh
Chodesh was taken away from the men and given to the Jewish women as a
commemoration that they were not involved in this sin.

Nevertheless, Maran Rabbeinu Ovadia Yosef zt”l writes that women did not
customarily prohibit themselves from performing any kind of work and this only
applies to spinning and weaving (threads, which is an intricate and difficult
craft) and the like. Indeed, Hagaon Ya’abetz writes in his Sefer Mor Uktzia
that any works that are lighter and easier than women’s crafts are certainly
permissible on Rosh Chodesh. It is therefore permissible for women to launder
clothing in a washing machine, for this is not such a hassle. They are likewise
permitted to knit and sew when this is necessary for the members of their
household; however, they should not do so for others in order to earn a profit.
Those women who work in order to earn a living and will lose money by not
working on Rosh Chodesh may indeed work on Rosh Chodesh.

In the times of the Rishonim, there were also many men who abstained from
performing work on Rosh Chodesh for several reasons. It is for this reason that
Maran Ha’Chida writes that a man who wishes to act stringently and abstain from
performing work on Rosh Chodesh is considered especially meritorious. Maran
Harav zt”l adds that if a man abstains from performing work
on Rosh Chodesh and dedicates the entire day to Torah study is indeed very
praiseworthy. (If one wishes to annul this custom and did not say “Bli Neder”
before beginning to observe it, one must perform the order of “Annulment of
Vows.”)

 

Shabbat Shalom


moorlanenews@gmail.com


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Thank you, Hatzlacha & all the best

Newsletter Parashat Behar Bechukotai

Moor Lane Logo New Best.JPG
***
This week is Parashat 
Behar – Bechukotai
חזקו ויאמץ לבבכם כל המיחלים לה׳
***

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Nachalot

 Short outline for people who have Nachala 

  • The recitation of Kaddish. – unable to be done without a minyan.
  • Being Shaliach Tzibbur –  unable to be done without a minyan  .
  • The study or teaching of Torah – can be done without a minyan and advisable to learn mishnayot "Leiluy nishmat".
  • Lighting a candle in "menucha" of the deceased and any other sort of Mitzva  "Leiluy nishmat"  

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Daily Shiur 
via
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by  
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  Topic: Rabbi Stamler's Moor Lane Daily Shiur

Time: This is a recurring meeting Meet 8-8.05 pm

Learning 1 Halacha and 1 mmshna
https://us04web.zoom.us/j/74362661737

Meeting ID: 743 6266 1737


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image.png
  Avot Ubanim
Summer Term
in the comfort of your own home, 
you choose the times (and the nash)! 
3 lucky winners a week 
1st prize £5.00 + 2 prizes!!  
to enter the raffle learn for 30 minutes with each child 
between Erev Shabbat and Motsae Shabbat. 
Then text names of children to 
07519672254 
raffle on Monday TBA.  
Best wishes & for more information
contact
R' David Shasha and Rafi Marshall.   
*****
  The Sephardi Heritage Project  
Meeting – Sunday 17th May 2020

Daniela Weil will talk to us about the first public Jews in the Americas. After the Portuguese drove the Dutch from Brazil in 1654, some Jews travelled via the Caribbean to New Amsterdam, later New York. The product of five years research in the Americas and Europe, Daniela's new book, 'The Diary of Asser Levy: First Jewish Citizen of New York' has just been published.


The seminar will be on Sunday at 21:00 Israel time; 20:00 Paris/Amsterdam time; 19:00 London time; 14:00 EDT; and 11:00 PST.

Join us on Zoom at:
https://us04web.zoom.us/j/76726990912?pwd=MnNkNnhvK21QMjNpbjhHWkNvMklvZz09

Meeting ID: 767 2699 0912      Password: 6XPyLz

Our first newsletter,containing links to websites discussed in our seminar on the Amsterdam archives, will be published soon. If you know anyone else who may be interested, please invite them to sign up at: https://mailchi.mp/sephardicgenealogy/sephardi-heritage

This project is not subsidised. You can help cover our costs by becoming a patron. Please sign up at: https://www.patreon.com/sephardi

Best wishes,

Ton Tielen and David Mendoza
The Sephardi Heritage Project

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לוח זמני תפלה לקיץ תש"פ

Summer Timetable 5780 – 2020

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

 

 

10:11

10:05

9:06

8:48

8:03

7:25

7:10

15/16 May

בהר־בחקותי

For those not in the Bet Hakeneset, but wishing to bring in Shabbat with the Kahal, candles should be lit about 30 minutes after the time listed for Minha and Kabbalat Shabbat. (Unless the time listed in the ‘latest candle lighting’ column is earlier, when candles should be lit by that time, in all cases.


*****

Q & A on Parashat Behar Bechukotai

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

Behar

  1. Why does the Torah specify that the laws of shemita were taught on Har Sinai?
    25:1 – To teach us that just as shemita was taught in detail on Har Sinai, so too, all the mitzvot were taught in detail on Har Sinai.
  2. If one possesses shemita food after it is no longer available in the field, what must he do with it?
    25:7 – Remove it from his property and declare it ownerless.
  3. The Torah commands, "You shall sanctify the fiftieth year." How is this done?
    25:10 – At the beginning of the year the Beit Din declares, "This year is kadosh (sanctified)."
  4. Which two "returns" are announced by the shofar during yovel?
    25:10 – The return of the land to its original owner, and the "return" (freedom) of the slave from slavery.
  5. From where does the yovel year get its name?
    25:10 – From the sounding of the shofar. A ram's horn is called a yovel.
  6. What prohibitions are derived from the verse "v'lo tonu ish et amito — a person shall not afflict his fellow"?
    25:17 – One may not intentionally hurt people's feelings, nor give bad advice while secretly intending to reap benefit.
  7. What is the punishment for neglecting the laws of shemita?
    25:18 – Exile.
  8. If shemita is observed properly, how long is the crop of the sixth year guaranteed to last?
    25:21,22 – From Nissan of the sixth year until Sukkot of the ninth year.
  9. After selling an ancestral field, when can one redeem it?
    25:24 – After two years following the sale, until yovel. At the beginning of yovel it returns to the family automatically.
  10. Under what circumstance may one sell ancestral land?
    25:25 – Only if one becomes impoverished.
  11. If a home in a walled city is sold, when can it be redeemed?
    25:29 – Only within the first year after the sale. Afterwards, even in yovel, it does not return.
  12. What does the word "days" mean in this week's Parsha?
    25:29 – The days of an entire year.
  13. What is considered a walled city?
    25:29 – A city that has been surrounded by a wall since the time of Yehoshua.
  14. Why does the Torah say in 26:46 "Torot" (plural) and not "Torah" (singular)?
    25:35 – A non-Jew who lives in Eretz Yisrael and accepts upon himself not to worship idols.
  15. To what is one who leaves Eretz Yisrael compared?
    25:38 – To one who worships idols.
  16. If a person says "The leg of this animal shall be an olah offering" the animal is sold and sacrificed as an olah offering. What is the status of the money received for the animal?
    25:38 – The prohibition against taking interest is accompanied by the phrase, "I am Hashem your G-d who took you out of Egypt." Rashi explains that just as Hashem discerned in Egypt between those who were firstborn and those who were not, so too will Hashem discern and punish those who lend with interest, pretending they are acting on behalf of others.
  17. List three prohibitions which demonstrate the dignity with which one must treat a Jewish indentured servant.
    25:39-43 –
    1.Do not make him perform humiliating tasks
    2.Do not sell him publicly
    3.Do not make him perform unnecessary jobs
  18. Who supports the family of the Jewish indentured servant during his years of servitude?
    25:41 – His master.
  19. If a Jew is sold as a servant to a non-Jew, does he go free after six years?
    25:54 – No. If he is not redeemed with money, he must wait until the yovel to go free.
  20. Where is it permitted to prostrate oneself on a stone floor?
    26:1 – In the Mikdash.

Bechukotai

  1. To what do the words "bechukotai telechu" (walk in My statutes) refer?
    26:3 – Laboring in Torah learning.
  2. When is rain "in its season?"
    26:4 – At times when people are not outside (e.g., Shabbat nights).
  3. What is the blessing of "v'achaltem lachmechem l'sova" (and you shall eat your bread to satisfaction)?
    26:5 – You will only require a little bread to be completely satisfied.
  4. What is meant by the verse "and a sword will not pass through your land"?
    26:6 – No foreign army will travel through your land on their way to a different country.
  5. Mathematically, if five Jewish soldiers can defeat 100 enemy soldiers, how many enemy soldiers should 100 Jewish soldiers be able to defeat?
    26:4 – Two thousand.
  6. How much is "revava"?
    26:4 – Ten thousand.
  7. Which "progression" of seven transgressions are taught in Chapter 26, and why in that particular order?
    26:14,15 – Not studying Torah, not observing mitzvot, rejecting those who observe mitzvot, hating Sages, preventing others from observing mitzvot, denying that G-d gave the mitzvot, denying the existence of G-d. They are listed in this order because each transgression leads to the next.
  8. What is one benefit which the Jewish People derive from the Land of Israel's state of ruin?
    26:32 – No enemy nation will be able to settle in the Land of Israel.
  9. What was the duration of the Babylonian exile and why that particular number?
    26:35 – 70 years. Because the Jewish People violated 70 shemita and yovel years.
  10. How many years did the Jewish People sin in Israel up till the time the northern tribes were exiled?
    26:35 – 390 years.
  11. In verse 26:42, the name Yaakov is written with an extra "vav." From whom did Yaakov receive this extra letter and why?
    26:42 – In five places in the Torah, Yaakov's name is written with an extra "vav" and in five places the name Eliyahu is missing a "vav." Yaakov "took" these vavs as a pledge that Eliyahu will one day come and announce the redemption of Yaakov's children.
  12. What positive element is implied by the words "and I will bring them into the land of their enemies?"
    26:41 – G-d Himself, so to speak, will bring them into their enemies' land. This means that even when the Jews are in exile, G-d will supply them with leaders who inspire them to keep the Torah. This guards the Jews from assimilating into the host culture.
  13. In verse 26:42, why is the word "remember" not used in connection with the name of Yitzchak?
    26:42 – Because the image of Yitzchak's ashes (who was prepared to be brought as an offering) upon the altar is always before G-d.
  14. Why does the Torah say in 26:46 "Torot" (plural) and not "Torah" (singular)?
    26:46 – To teach that both the Written Torah and the Oral Torah were given to Moshe on Har Sinai.
  15. What happens when a poor person dedicates the value of a man to the Beit Hamikdash and doesn't have sufficient funds to fulfill his vow?
    27:8 – The person whose value was donated goes before the kohen, who sets the obligation according to the poor person's ability to pay.
  16. If a person says "The leg of this animal shall be an olah offering" the animal is sold and sacrificed as an olah offering. What is the status of the money received for the animal?
    27:9 – The money is "chullin," meaning it does not have "holy" status, except for the value of the animal's leg which does have "holy" status.
  17. If a person dedicates his ancestral field to the Beit Hamikdash and fails to redeem it before yovel what happens to the field?
    27:16 – It becomes the property of the kohanim who are on rotation at the beginning of yovel.
  18. Where must "ma'aser sheini" be eaten?
    27:30 – In Jerusalem.
  19. When a person redeems "ma'aser sheini" what happens to the food? What happens to the redemption money?
    27:31 – The food becomes permissible to him outside of Jerusalem. The redemption money must be brought to Jerusalem and used to purchase food to be eaten there.
  20. How does a person tithe his animals?
    27:32 – He passes them through a door individually and every tenth animal he marks with a rod smeared with red dye.
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l    

לפום צערא
אגרא

שנינו בפרקי אבות (פרק ה משנה כב): "בן הא
הא (שם של חכם שהיה מן התנאים) אומר
:
"
לפום צערא אגרא".
כלומר, לפי גודל הצער – השכר. שבעולם הבא, כששוקלים את מעשי האדם, לדעת מהו השכר
המגיע לו, לא שוקלים את הדברים אך ורק לפי חשיבות המצוה, שאם היא מצוה גדולה, יקבל
שכר גדול, ואם היא מצוה "קטנה" יקבל שכר מועט, אלא שוקלים את כל הטורח
שהיה לאדם בכל מצוה ומצוה, שאם התגבר הרבה בכדי לכבוש את יצרו, יקבל שכר גדול על
מעשיו, ואם טרחתו היתה מועטת, גם שכרו מועט יותר
.

מעשה ביהודי סוחר, שנסע בעגלה למסחרו, ובהיותו בדרך,
השמים התקדרו בעבים, וירד שלג כבד
,
והאיש תעה מדרך השכל, כי המסילה
כוסתה בשלג, ואבד ממנו מנוס עד שעה מאוחרת בלילה
.

הרגיש האיש בעצמו שהוא עומד לקפוא מקור, החליט
לעזוב את העגלה, וצעד ברגל שעה ארוכה עד שראה אור נוצץ, והגיע לשם כל עוד נפשו בו.
וזה היה ביתו של הרב, שישב באותה שעה ושקד על תלמודו לפני האח המבוערת. וכשדפק
האיש על דלתו של הרב
,
מיהר הרב, קם ממקומו, וסידר עבורו
שמיכות חמות, ומשקה מהביל, והשיב את רוחו
.

בבוקר, כשקמו איש לדרכו, שאל האיש את הרב, אדוני
הרב, עינך הרואות את גודל צערי ועמלי בעולם הזה בכדי להביא טרף לביתי, מה עם העולם
הבא שלי, לכל הפחות יהיה לי עולם הבא
?

ענה לו הרב, מה תדבר?, אם
העולם הזה שאינו אלא כפרוזדור לפני העולם הבא, שהוא פלטרין של מלך, ואפילו כך אינך
מצליח להשיג לך שלוה עם כל הזמן שאתה משקיע למענו, קל וחומר העולם הבא, שאם
לא יטרח האדם בערב שבת, מה יאכל בשבת? וכי עולם הבא הוא הפקר? עליך לעמול, לקנות
תורה ומצות ומעשים טובים, ואז תקנה לך עולם הבא, כמו שאמרו, "קנה לו דברי
תורה, קנה לו חיי עולם הבא
".

וכן מובא במדרש, מעשה ברבי שמעון בן לקיש, שהיה
יושב ועמל כל היום כולו בתורה במערה אחת בטבריה. והיה סוחר כדים אחד, שהיה דואג
בכל יום להכין כד אחד מלא מים לרבי שמעון בן לקיש, בכדי שיהיה לו במה ליטול את
ידיו ולשתות
.

יום אחד, ישב עם רבי שמעון ואמר לו, רבי, הזוכר
אתה שהיינו אני ואתה הולכים לבית ספר אחד?, כלומר, הלא אנו חברי ילדות, האם זוכר
אתה?, הוסיף אותו סוחר ואמר לרבי שמעון, אתה זכית להיות חכם בתורה, ואני לא זכיתי,
התפלל עלי שיהיה חלקי עמך לחיי העולם הבא. אמר לו רבי שמעון בן לקיש, ומה אתפלל
עליך? הרי תבא לעולם הבא עם בני אומנותך, שכל איש ואיש אין מושיבין אותו לעולם הבא
אלא עם בני אומנותו
.

כלומר, לא תועיל ברכת רבי שמעון בן לקיש, על אדם
שאינו טורח לזכות בחיי העולם הבא
,
ומי שכל טרחתו היתה במסחר בכדים,
אף אם כל עסקו היה ביושר ובאמונה, לא ישב לעולם הבא, אלא עם סוחרי כדים כמוהו,
שהיה מסחרם באמונה, אבל לא היו אלא סוחרי כדים
.

וממעשיות אלו יש ללמוד מוסר השכל בפרט בזמנינו,
שכל אדם ואדם טורח כל היום כולו בפרנסתו ובהשגת כל עניני העולם הזה, ורק אחרי
עשרות בשנים, כשכבר תש כחו, הוא מתפנה מעסקיו, ורואה כי כילה ימיו לריק, ועתה אין
לו קנין רוחני, והוא לומד ומקיים מצות ברמה נמוכה, כילד בבית הספר. ולכן כל אדם
צריך להתעורר משנתו
,
ולהיות חרוץ במלאכתו, מלאכת שמים,
להזהר להתמיד בעלייה בעבודת ה', בקיום המצות ובקביעת עתים לתורה וללימוד ההלכה,
ובשכר זאת אל חי נעלם, יתן שכרו מושלם, לזכות לחיי העולם הבא, עם שאר נפשות
הצדיקים והחסידים
.

Reward Depends on Suffering

Our Sages teach us in Pirkei Avot (Chapter 5, Mishnah
22): “Ben Heh Heh (the name of one of the Tannaic Sages) says: Based on how
much one suffers is one rewarded.” In the World to Come, when one’s actions are
scrutinized to determine how much reward one deserves, one’s actions are not
only weighed based on the importance of the Mitzvah, i.e. if it is a great
Mitzvah one will receive great reward and if it is a “small” Mitzvah one will
receive less reward; rather, the difficulty one endured while performing every
single Mitzvah is weighed so that if one needed to garner much inner-strength
in order to overcome one’s evil inclination, one’s reward will be great whereas
if one troubled himself only minimally, one’s reward will also be minimal.

A story is recounted about a certain Jewish businessman
who was once travelling by wagon to do business. While on the way, the sky
darkened and a heavy snow fell causing this man to lose his way, for the road
was completely covered with snow; he traveled off the beaten path until it was
finally very late at night.

The man felt as though he was beginning to become
frostbitten so he decided to leave his wagon and he started trekking by foot
for many long hours until he saw some light in the distance and when he arrived
at this house, he was barely alive. This happened to have been the house of the
rabbi who was up late at night studying Torah by candlelight. When the rabbi
heard the knock at the door, he quickly let the man in and prepared him warm
blankets and a steaming beverage to restore him to health.

In the morning when the men were about to part ways, the
businessman turned to the rabbi and told him, “Honored rabbi, you can clearly
see how much suffering I must endure in order to sustain my family, what shall
be with my share in the World to Come? Will I have a share in it?”

The rabbi answered, “What do you mean? If in this world,
which is considered only the entrance hall before the World to Come which is
considered the King’s palace you have difficulty attaining peace and
tranquility with all of the efforts you invest in it, how much more so
regarding the World to Come, if one does not prepare on Erev Shabbat, what
shall one eat on Shabbat? Do you think that the World to Come is a free ride?
You must toil to acquire Torah, Mitzvot, and good deeds in order to secure your
place in the World to Come, as our Sages taught, ‘If one has acquired Torah, he
has acquired himself eternal life.’”

A similar concept is brought down by the Midrash that
Rabbi Shimon ben Lakish would sit and toil in Torah all day long in a certain
cave in Teveria (Tiberias). There was a certain jug merchant who would make
sure to prepare a jug of water for Rabbi Shimon ben Lakish every day so that he
would be able to purify his hands and drink.

Once, this merchant sat with Rabbi Shimon at which point
he asked him, “Rabbi, do you remember that we were childhood friends and we
even studied in the same school? While you have merited becoming an outstanding
Torah scholar, I have not. Please pray for me that I should share in your share
in the World to Come!” Rabbi Shimon replied, “How can I pray for you? Your
share in the World to Come will be with members of your own trade, for in the
World to Come, every person is seated with the other members of his own trade,”
meaning that the blessing of Rabbi Shimon ben Lakish would not help someone who
did not strive to acquire himself a great share in the World to Come. Even one
who is a jug merchant and whose business is run with integrity and honesty will
only merit sitting in the World to Come with other honest jug merchants, but
jug merchants nonetheless.

From the above incidents one can learn an important
lesson, especially for our days, in that every person struggles every day to
earn a living and reach other materialistic goals and only after a few decades,
when one is already old and weak, does one free himself from his prior
dealings, at which point he realizes that all of his materialistic pursuits
were for naught and he is devoid of any spiritual assets and his Torah learning
and Mitzvot observance are at a low level, like a schoolboy. Thus, every person
must arouse himself from his slumber and work diligently in the work of Heaven
and always be certain to ascend in levels of service of Hashem through
fulfilling the Mitzvot and setting established times for Torah study
(especially Halacha). In this merit, Hashem will reward one handsomely and
grant one a generous share in the World to Come together with all of the
righteous and pious souls of Israel.

 

Shabbat Shalom


moorlanenews@gmail.com


Please feel free to ask us any questions or requests you may need through this e-mail. We will get back to you, bli neder, asap.

Please send us any announcement you would like to make through our e-mail before Wednesday morning, if possible, unless there is a Yom Tob. Exceptions will be made for late entries

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Thank you, Hatzlacha & all the best

The Sephardi Heritage Project

The 1680 Madrid Auto-da-Fé

Zoom Seminar – Sunday 10th May 2020

Thank you to everyone who made our first seminar such a success, and especially thank you to our six new patrons. Our first goal is to achieve $100/month so that we can afford to use Zoom's more advanced features, and break-even on our costs. If you want to become a patron, please sign up at: https://www.patreon.com/sephardi

Our second seminar will look at the 1680 Madrid auto-da-fé. An auto-da-fé was the event at which the Inquisition announced prisoners' sentences.1680 was the last great Spanish auto-da-fé and happened at a key turning point in European and Sephardic history.

The seminar will be on Sunday at 21:00 Israel time; 20:00 Paris/Amsterdam time; 19:00 London time; 14:00 EST; and 11:00 PT.

Join us on Zoom at:
https://us04web.zoom.us/j/73139155680?pwd=TlFKVXJCL3FBa1NHRzRTRDk3NG02dz09

Meeting ID: 731 3915 5680
Password: 1deD3V

Our first newsletter, including links to websites discussed in our seminar on the Amsterdam archives, will be published soon.

In our third seminar, on 17th May 2020, Daniela Weil will discuss her new book, "The Diary of Asser Levy: First Jewish Citizen of New York", and about the founding of the first Jewish community in North America. If you know anyone who may be interested in our project, please invite them to sign up at:
https://mailchi.mp/sephardicgenealogy/sephardi-heritage

Best wishes,

Ton Tielen and David Mendoza
The Sephardi Heritage Project

Shabbat Shalom


moorlanenews@gmail.com


Please feel free to ask us any questions or requests you may need through this e-mail. We will get back to you, bli neder, asap.

Please send us any announcement you would like to make through our e-mail before Wednesday morning, if possible, unless there is a Yom Tob. Exceptions will be made for late entries

Be advised that we will only announce your simcha when you give us permission to do so

If you no longer wish to receive further emails from moorlanenews please reply with the word "unsubscribe".

Thank you, Hatzlacha & all the best

Newsletter Parashat Emor

Moor Lane Logo New Best.JPG

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***

Nachalot

 Short outline for people who have Nachala 

  • The recitation of Kaddish. – unable to be done without a minyan.
  • Being Shaliach Tzibbur –  unable to be done without a minyan  .
  • The study or teaching of Torah – can be done without a minyan and advisable to learn mishnayot "Leiluy nishmat".
  • Lighting a candle in "menucha" of the deceased and any other sort of Mitzva  "Leiluy nishmat"  

****

Daily Shiur 
via
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by  
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  Topic: Rabbi Stamler's Moor Lane Daily Shiur

Time: This is a recurring meeting Meet 8-8.05 pm

Learning 1 Halacha and 1 mmshna
https://us04web.zoom.us/j/74362661737

Meeting ID: 743 6266 1737


****
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  Avot Ubanim
Summer Term
in the comfort of your own home, 
you choose the times (and the nash)! 
3 lucky winners a week 
1st prize £5.00 + 2 prizes!!  
to enter the raffle learn for 30 minutes with each child 
between Erev Shabbat and Motsae Shabbat. 
Then text names of children to 
07519672254 
raffle on Monday TBA.  
Best wishes & for more information
contact
R' David Shasha and Rafi Marshall.   
****

לוח זמני תפלה לקיץ תש"פ

Summer Timetable 5780 – 2020

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

 

 

9:56

9:50

9:12

8:37

7:52

7:16

7:00

8/9 May

אמור


  F
or those not in the Bet Hakeneset, but wishing to bring in Shabbat with the Kahal, candles should be lit about 30 minutes after the time listed for Minha and Kabbalat Shabbat. (Unless the time listed in the ‘latest candle lighting’ column is earlier, when candles should be lit by that time, in all cases.


*****

Q & A on Parashat Emor

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

  1. Which male descendants of Aharon are exempt from the prohibition against contacting a dead body?
    21:1 – Challalim – those disqualified from the priesthood because they are descended from a relationship forbidden to a kohen.
  2. Does a kohen have an option regarding becoming ritually defiled when his unmarried sister passes away?
    21:3 – No, he is required to do so.
  3. How does one honor a kohen?
    21:8 – He is first in all matters of holiness. For example, a kohen reads from the Torah first, and is usually the one to lead the blessings before and after meals.
  4. How does the Torah restrict the Kohen Gadol with regard to mourning?
    21:10-12 – He may not allow his hair to grow long, nor attend to his close relatives if they die, nor accompany a funeral procession.
  5. The Torah states in verse 22:3 that one who "approaches holy objects" while in a state of tumah (impurity) is penalized with excision. What does the Torah mean by "approaches"?
    22:3 – Eats.
  6. What is the smallest piece of a corpse that is able to transmit tumah?
    22:5 – A piece the size of an olive.
  7. Who in the household of a kohen may eat terumah?
    22:11 – He, his wife, his sons, his unmarried daughters and his non-Jewish slaves.
  8. If the daughter of a kohen marries a "zar" she may no longer eat terumah. What is a zar?
    22:12 – A non-kohen.
  9. What is the difference between a neder and a nedavah?
    22:18 – A neder is an obligation upon a person; a nedavah is an obligation placed upon an object.
  10. May a person slaughter an animal and its father on the same day?
    22:28 – Yes. The Torah only prohibits slaughtering an animal and its mother on the same day.
  11. How does the Torah define "profaning" the Name of G-d?
    22:32 – Willfully transgressing the commandments.
  12. Apart from Shabbos, how many days are there during the year about which the Torah says that work is forbidden?
    23:7-36 – Seven.
  13. How big is an omer?
    23:10 – One tenth of an eipha.
  14. On what day do we begin to "count the omer"?
    23:15 – On the 16th of Nissan.
  15. Why do we begin counting the omer at night?
    23:15 – The Torah requires counting seven complete weeks. If we begin counting in the daytime, the seven weeks would not be complete, because according to the Torah a day starts at nightfall.
  16. How does the omer differ from other minchah offerings?
    23:16 – It was made from barley.
  17. The blowing of the shofar on Rosh Hashanah is called a "zichron teruah" (sound of remembrance). For what is it a reminder?
    23:24 – The akeidas (binding of) Yitzchak.
  18. What is unusual about the wood of the esrog tree?
    23:40 – It has the same taste as the fruit.
  19. Who was the father of the blasphemer?
    24:10 – The Egyptian killed by Moshe (Shemos 2:12).
  20. What is the penalty for intentionally wounding one's parent?
    24:21 – Death.
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l    

המנהג לפתוח את כפות הידיים לרווחה בשעה שאומרים פסוק "פותח את ידיך"

שאלה: האם יש טעם למנהג לפתוח את כפות הידיים לרווחה בשעה שאומרים פסוק "פותח את ידיך ומשביע לכל חי רצון", או שאין זה מנהג נכון? וכן האם יש לעמוד בשעת אמירת "ישתבח שמך" שבתפילת שחרית או שמותר להשאר יושב?

תשובה: לענין פתיחת כפות הידיים בשעה שאומרים פסוק פותח את ידיך (שב"אשרי יושבי ביתך"). אמנם אמת הדבר שלא נכון לקיים כל מנהג שנוהגים המון העם, וכגון מה שיש נוהגים להטות ראשיהם לשני הצדדים בשעה שאומרים "ימין ושמאל תפרוצי" וכיוצא באלו, מפני שאין אלו מנהגים שהונהגו על ידי תלמידי חכמים, רק ההמונים נהגו כן מעצמם עד שנשתרש המנהג. וכל שכן אותם הנוהגים לקפץ ולעשות שאר תנועות משונות בשעת התפילה, שאין מנהגם נכון כלל על פי הלכה.
אולם לענין פתיחת כפות הידיים בשעת אמירת פותח את ידיך, הוא מנהג הספרדים ובני עדות המזרח, והוא מנהג נכון מאד, שהובא כבר בדברי רבותינו הספרדים, רבי חיים פלאג'י, ורבינו יוסף חיים בעל בן איש חי ועוד. והגאון רבי אליעזר יהודה ולדנברג ז"ל בספר ציץ אליעזר גם כן כתב לקיים המנהג, מפני שהוא כעין סימן על קבלת השפע מאת ה' מן השמים. וכעין מה שעשה נביא הבעל צדקיה בן כנענה, שלקח קרני ברזל והראה אותם ליהושפט ואמר לו "באלה תנגח את ארם", ובלי ספק למד כן מנביאי האמת, שכאשר עושים דבר להמחיש איזה ענין, הפעולה המעשית מעוררת גם כן את כוונת הלב, שאנו מאמינים שהשפע כולו מגיע מאת ה' מן השמים, וכן מצינו להבדיל, אצל משה רבינו עליו השלום, שנאמר בו, והיה כאשר ירים משה ידו וגבר ישראל, ואמרו רבותינו, וכי ידיו של משה עושות מלחמה, אלא בזמן שישראל נושאים עיניהם לשמים, הם מנצחים במלחמה. וא"כ מצינו מעשה רב ממשה רבינו עליו השלום, שהרים משה ידיו כלפי מעלה בעת תפילתו לפני השם יתברך, לעורר גם את כוונת הלב. ומכאן למד הגאון רבי אליעזר יהודה ולדנברג, כי מעשה זה הוא סגולה לפרנסה טובה, והביא עוד סימוכין לדבריו, שהרי עיקר הפרנסה הוא תלוי בכוונת הלב בפסוק זה, ולכן ראוי לעשות הכל בכדי לעורר את הכוונה בפסוק זה.
ולכן למעשה יש להחזיק במנהג זה, לישא כפינו אל שמים בשעת אמירת פסוק זה, וכן היה נוהג מרן רבינו עובדיה יוסף זצ"ל. ואף הגאון רבי אליעזר יהודה ולדנברג זצ"ל אימץ לעצמו מנהג זה, אף שלא היה מנהג אבותיו. 
ולענין השאלה השניה, אם יש לעמוד בשעת אמירת ישתבח שמך או שמותר לשבת. הנה דבר זה נופל במחלוקת הראשונים, כי בהגהות מיימוני כתב, שיש לעמוד במשך כל זמן אמירת ישתבח שמך. והביא דבריו מרן הבית יוסף (בתחילת סימן נג). אולם מדברי שאר רבותינו הראשונים מבואר שאין חיוב לעמוד באמירת ישתבח, אלא לשליח ציבור דוקא, מפני שהוא צריך לומר קדיש על אמירת ישתבח שמך, ולכן עליו לעמוד, אבל שאר כל הציבור אינם עומדים כלל.
ולענין הלכה, רבינו הרמ"א פסק כדעת ההגהות מימוני, שיש לעמוד בשעת אמירת ישתבח שמך. וכן מנהג האשכנזים הפוסקים דרך כלל כדברי הרמ"א. וכן פסק הגאון יעב"ץ בסדור עמודי שמים. אולם הספרדים ובני עדות המזרח פוסקים כסברת שאר הראשונים, רב עמרם גאון, והסמ"ק ועוד, שאינם עומדים בשעת אמירת ישתבח. וכן כתב לדקדק מלשון מרן השלחן ערוך בספר מגן אברהם.
ולסיכום: בשעת אמירת פסוק פותח את ידיך צריך לכוין הרבה בכוונת הלב, כי עיקר הפרנסה תלויה באמירת פסוק זה. ומנהגינו לפתוח את כפות הידים ולישא אותם כפי שעושה אדם בבואו לקבל איזה דבר מחבירו, וזאת כסימן על קבלת השפע מאת ה', ולעורר כוונת הלב. ובשעת אמירת ישתבח שמך, מנהג האשכנזים שכל הציבור עומדים, ומנהג הספרדים שכל הציבור יושב, ורק השליח ציבור שאומר אחר כך קדיש עומד

The Custom of Spreading One’s Palms Wide Open While Reciting the Verse “Pote’ach Et Yadecha”

Question: Is there any basis for the custom of opening one’s hands wide while reciting the verse “Pote’ach Et Yadecha U’Masbia Le’Chol Chai Ratzon” or is this an incorrect custom? Similarly, should one rise while reciting “Yishtabach Shimcha” during the Shacharit prayer or may one remain seated?

Answer: Regarding opening the palms of one’s hands while reciting the “Pote’ach Et Yadecha” verse (in the “Ashrei” prayer), indeed, it is true that not every custom followed by the general populace, for instance, turning one’s head to the right and then to the left while saying “Yamin U’smol Tifrotzi” in Kabbalat Shabbat, should be observed, for these customs were not instituted by Torah scholars and were only put into practice by the masses until they became commonplace. This is especially true regarding those who customarily jump or make all sorts of other peculiar movements and gestures while praying which is incorrect and against Halacha.

Nevertheless, the custom of opening up the palms of one’s hands while reciting “Pote’ach Et Yadecha” is an ancient Sephardic and Middle Eastern custom quoted by some of the greatest Sephardic luminaries as Hagaon Rabbeinu Chaim Palagi and Hagaon Rabbeinu Yosef Haim, author of the Ben Ish Hai. Similarly, Hagaon Harav Eliezer Yehuda Waldenberg zt”l upholds this custom in his Responsa Tzitz Eliezer and writes that it is a symbol of our acceptance of the abundance Hashem showers upon us from Heaven. This is similar to the incident recorded by the Navi where the false prophet, Tzidkiyah ben Kena’ana, showed Yehoshafat iron horns and said, “With these shall you gore Aram.” He had certainly learned this strategy from the true prophets that when one performs any sort of action to depict an idea, the physical action likewise serves to arouse one’s concentration. Thus, this action of spreading one’s hands wide open while reciting this verse will surely remind us to believe that one’s entire livelihood comes only and directly from Hashem. Similarly, we find this idea illustrated in the incident with the war against Amalek where the verse states, “And it was when Moshe would raise his hands, Israel would be victorious.” Our Sages ask, “Do Moshe’s hands win the war or lose the war?” To which they answered, “Rather, when Moshe raised his hands, the Jewish nation would raise their eyes towards Heaven and they would win the war. We thus find that Moshe acted in a similar manner by raising his hand to Heaven while praying which served to arouse the collective concentration of the entire Jewish nation. Hagaon Harav Waldenberg derives from here that the act of opening one’s hands is indeed auspicious for one to earn an honorable livelihood. He proceeds and writes that the primary source of one’s livelihood is indeed one’s concentration while reciting this verse and it is therefore proper to do whatever possible in order to arouse one’s concentration while reciting it.

It is therefore appropriate to uphold this custom of ours of spreading our palms towards Heaven while reciting this verse and this custom was indeed observed by Maran Rabbeinu Ovadia Yosef zt”l. Indeed, Hagaon Harav Eliezer Yehuda Waldenberg zt”l adopted this practice although it was not the custom of his fathers.

Regarding our second question whether or not one must stand while reciting the Yishtabach prayer, this matter is subject to a disagreement among the Rishonim: The Hagahot Maimoni quoted by Maran Ha’Bet Yosef (beginning of Chapter 53) writes that one must remain standing for the entire duration of the Yishtabach prayer. Nevertheless, other Rishonim write that the obligation to stand during Yishtabach applies only to the Chazzan, for it is he who must recite Kaddish upon the Yishtabach text; thus, only he must stand, but the rest of the congregation may remain seated.

Halachically speaking, the Rama rules in accordance with the opinion of the Hagahot Maimoni that all must stand while reciting Yishtabach and this is indeed the custom of Ashkenazi Jews who usually follow the rulings of the Rama. Hagaon Ya’abetz rules likewise in his Siddur Amudei Shamayim. Nevertheless, Sephardic and Middle Eastern Jews rule in accordance with the other Rishonim, Rav Amram Gaon, the Samak, and others and they do not stand while reciting Yishtabach. The Magen Avraham deduces that this is the opinion of Maran Ha’Shulchan Aruch as well.

Summary: One must concentrate intently while reciting the “Pote’ach Et Yadecha” verse, for the primary source of one’s livelihood is dependent on the recitation of this verse. Our custom is to open our hands wide while reciting this verse, as one would do when receiving something from one’s friend, as a symbol of our acceptance of Hashem’s abundance and in order to arouse our concentration. Similarly, the custom of the Ashkenazi community is to stand while reciting Yishtabach while the Sephardic custom is that only the Chazzan stands while reciting Yishtabach while the rest of the congregation remains seated.

Shabbat Shalom


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Newsletter Parashat Achare – Kedoshim

Moor Lane Logo New Best.JPG
***** 
Reminders:
Shema and Omer
at nightfall
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Nachalot

 Short outline for people who have Nachala 

  • The recitation of Kaddish. – unable to be done without a minyan.
  • Being Shaliach Tzibbur –  unable to be done without a minyan  .
  • The study or teaching of Torah – can be done without a minyan and advisable to learn mishnayot "Leiluy nishmat".
  • Lighting a candle in "menucha" of the deceased and any other sort of Mitzva  "Leiluy nishmat"  

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Daily Shiur 
via
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by  
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  Topic: Rabbi Stamler's Moor Lane Daily Shiur

Time: This is a recurring meeting Meet 8-8.05 pm

Learning 1 Halacha and 1 mishna
https://us04web.zoom.us/j/74362661737

Meeting ID: 743 6266 1737


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פרק ג׳
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לוח זמני תפלה לקיץ תש"פ

Summer Timetable 5780 – 2020

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

 

 

9:41

9:35

9:19

8:24

7:41

7:06

6:45

1/2 May

אחרי־קדושים

  

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.


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Q & A on Parashat Achare – Kedoshim

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

Acharei Mot

  1. Why does the Torah emphasize that Parshas Acharei Mos was taught after the death of Aaron's sons?
    16:1 – To strengthen the warning not to enter the Kodesh Kodashim except on Yom Kippur.
  2. What is the punishment for a Kohen Gadol who inappropriately enters the Kodesh Kodashim?
    16:2 – Death.
  3. How long did the first Beis Hamikdash exist?
    16:3 – 410 years.
  4. What did the Kohen Gadol wear when he entered the Kodesh Kodashim?
    16:4 – Only the four linen garments worn by an ordinary Kohen.
  5. How many times did the Kohen Gadol change his clothing and immerse in the mikveh on Yom Kippur?
    16:4 – Five times.
  6. How many times did he wash his hands and feet from the Kiyor (copper laver)?
    16:4 – Ten times.
  7. The Kohen Gadol offered a bull Chatas to atone for himself and his household. Who paid for it?
    16:6 – The Kohen Gadol.
  8. One of the goats that was chosen by lot went to Azazel. What is Azazel?
    16:8 – A jagged cliff.
  9. Who is included in the "household" of the Kohen Gadol?
    16:11 – All the Kohanim.
  10. For what sin does the goat Chatas atone?
    16:16 – For unknowingly entering the Beis Hamikdash in the state of tumah.
  11. After the Yom Kippur service, what is done with the four linen garments worn by the Kohen Gadol?
    16:23 – They must be put into geniza and not be used again.
  12. Where were the fats of the Chatas burned?
    16:25 – On the outer Mizbe'ach.
  13. Who is solely responsible for attaining atonement for the Jewish People on Yom Kippur?
    16:32 – The Kohen Gadol.
  14. From one point in history, installation of the Kohen Gadol through anointing was no longer used but was conducted by donning the special garments of that office. From when and why?
    16:32 – Anointing ceased during the kingship of Yoshiahu. At that time, the oil of anointing was hidden away.
  15. What is the penalty of kares?
    17:9 – One's offspring die and one's own life is shortened.
  16. Which categories of animals must have their blood covered when they are slaughtered?
    17:13 – Non domesticated kosher animals and all species of kosher birds.
  17. When a person eats a kosher bird that was improperly slaughtered (a neveilah), at what point does he contract tumah?
    17:15 – When the food enters the esophagus.
  18. The Torah commands the Jewish People not to follow the "chukim" of the Canaanites. What are the forbidden "chukim"?
    18:3 – Their social customs.
  19. What is the difference between "mishpat" and "chok"?
    18:4 – A "mishpat" conforms to the human sense of justice. A "chok" is a law whose reason is not given to us and can only be understood as a decree from Hashem.
  20. May a man marry his wife's sister?
    18:18 – Yes, but not during the lifetime of his wife.

Kedoshim

  1. Why was Parshat Kedoshim said in front of all the Jewish People?
    19:2 – Because the fundamental teachings of the Torah are contained in this Parsha.
  2. Why does the Torah mention the duty to honor one's father before it mentions the duty to honor one's mother?
    19:3 – Since it is more natural to honor one's mother, the Torah stresses the obligation to honor one's father.
  3. Why is the command to fear one's parents followed by the command to keep Shabbat?
    19:3 – To teach that one must not violate Torah law even at the command of one's parents.
  4. Why does Shabbat observance supersede honoring parents?
    19:3 – Because the parents are also commanded by Hashem to observe Shabbat. Parents deserve great honor, but not at the "expense" of Hashem's honor.
  5. What is "leket?"
    19:9 – "Leket" is one or two stalks of grain accidentally dropped while harvesting. They are left for the poor.
  6. In Shemot 20:13, the Torah commands "Do not steal." What does the Torah add when it commands in Vayikra 19:11 "Do not steal?"
    19:11 – The Torah in Vayikra prohibits monetary theft. In Shemot it prohibits kidnapping.
  7. "Do not do wrong to your neighbor" (19:13). To what "wrong" is the Torah referring?
    19:13 – Withholding wages from a worker.
  8. By when must you pay someone who worked for you during the day?
    19:13 – Before the following dawn.
  9. How does Rashi explain the prohibition "Don't put a stumbling block before a sightless person?"
    19:13 – Don't give improper advice to a person who is unaware in a matter. For example, don't advise someone to sell his field, when in reality you yourself wish to buy it.
  10. In a monetary case involving a poor person and a rich person, a judge is likely to wrongly favor the poor person. What rationale does Rashi give for this?
    19:15 – The judge might think: "This rich person is obligated to give charity to this poor person regardless of the outcome of this court case. Therefore, I'll rule in favor of the poor person. That way, he'll receive the financial support he needs without feeling shame.
  11. When rebuking someone, what sin must one be careful to avoid?
    19:17 – Causing public embarrassment.
  12. It's forbidden to bear a grudge. What example does Rashi give of this?
    19:18 – Person A asks person B: "Can I borrow your shovel?" Person B says: "No." The next day, B says to A: "Can I borrow your scythe?" A replies: "Sure, I'm not stingy like you are."
  13. The Torah forbids tattooing. How is a tattoo made?
    19:28 – Ink is injected into the skin with a needle.
  14. How does one fulfill the mitzvah of "hadarta p'nei zaken?"
    19:32 – By not sitting in the seat of elderly people, and by not contradicting their statements.
  15. What punishment will never come to the entire Jewish People?
    20:3 – "Karet" — being spiritually "cut off."
  16. What penalty does the Torah state for cursing one's parents?
    20:9 – Death by stoning.
  17. When the Torah states a death penalty but doesn't define it precisely, to which penalty is it referring?
    20:10 – Chenek (strangulation).
  18. What will result if the Jewish People ignore the laws of forbidden relationships?
    20:22 – The land of Israel will "spit them out."
  19. Which of the forbidden relationships listed in this week's Parsha were practiced by the Canaanites?
    20:23 – All of them.
  20. Is it proper for a Jew to say "I would enjoy eating ham?"
    20:26 – Yes.

 


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Halachot from Maran Rabbi Ovadia Yosef Ztz'l  

תן לו משלו שאתה ושלך שלו

בהיות ובימים אלו, ימי הספירה,
נהגו ללמד פרקי אבות ברבים, וכן הוא מנהגו של מרן הרב שליט"א, על כן נביא
כמידי שנה מעט מהענינים הנזכרים בפרקי אבות
.

שנינו בפרקי אבות (פ"ג
מ"ח), רבי אלעזר איש ברתותא אומר, תן לו משלו, שאתה ושלך שלו. וכן דוד הוא
אומר, "כי ממך הכל ומידך נָתַנו לך
".

והנה ביאור מה שאמרו "תן
לו משלו", שכל מה שיש בידו של האדם הוא מאת ה' יתברך
, ועל כן אמר התנא, תן לו, לקדוש ברוך הוא, משלו, מפני
שאתה ושלך שלו, כי כל מה שהשפיע השם יתברך עושר לעשירים, אינו אלא בבחינת
"פקדון", והעשיר הוא רק כעין "אפוטרופוס" (אחראי על חלוקת
הכספים) על מה שיש לו, כדי שיוכל לעזור לנצרכים ולעניים. וממילא ראוי גם הוא לחיות
בעושר. וביאור הדברים הוא על פי מה שהלכה רווחת בשלחן ערוך חושן משפט (סימן רמו),
לגבי מי שהלך מן העולם והשאיר אחריו צוואה שהוא נותן כל נכסיו מתנה לאחד מבניו,
שזו לשון מרן השלחן ערוך שם: "הכותב כל נכסיו מתנה לאחד מבניו, לא עשהו אלא
אפוטרופוס
, והרי
הוא יורש כל הנכסים כאחד מאחיו בלבד". כלומר, אף על פי שהאב כתב שהוא נותן את
כל נכסיו רק לבנו האחד, אין אנו אומרים שאותו הבן הוא היורש היחיד
, מפני שאנו אומדים
(משערים) את דעתו של האב, שלא היה בכוונתו לנשל את כל בניו מנכסיו, אלא שיהיו אחיו
מכבדים את אותו הבן ונשמעים לו בחלוקת הירושה
, ולכן אותו הבן הוא אכן האחראי על כספי הירושה, אבל
אינו נוטל בירושה אלא כאחד האחים בלבד. וכמו כן כאשר הקדוש ברוך הוא משפיע עושר על
אחד מבניו מבני ישראל, אין אותו אחד מישראל נחשב בעלים על עושרו, כי אם רק
אפוטרופוס
, לחלקו
לאחיו העניים, לתומכם ולסעדם. ובשכר זאת ראוי הוא לכבוד, כמו שאמרו בעירובין (פו.)
רבי היה מכבד את העשירים, וכן רבי עקיבא היה מכבד את העשירים. וברור שהכוונה
לעשירים יראי שמים וגומלי חסדים. וכתוב בספר חסידים, שיש מקרים שאיזה אדם אינו
ראוי בכלל לחיות, ובכל זאת הוא חי מפני שאחרים זקוקים לו. ואם יפסיק לסייע לאחרים,
מיד יסתלק מן העולם. וכן לעתים
, אדם
חוטא לפני ה' יתברך, והיה מן הראוי לענשו בחולאים קשים וכיו"ב, והשם יתברך
אינו מעניש את אותו האדם מפני שאחרים צריכים לו וזכות הרבים תלויה בו, ועוד אפשר
שיחזור בתשובה לתקן את שעיוות

“Give Him from that which is His, for You and Yours are
His”

Since it is customary to
publicly expound Pirkei Avot (Ethics of the Fathers) during this period of the
Omer (as is indeed the custom of Maran Harav Shlit”a), let us discuss some
prevalent thoughts on Pirkei Avot as we do every year at this time. 

The Mishnah in Pirkei Avot (Chapter 3, Mishnah 8) states: “Rabbi Elazar of
Bartota says: Give Him from that which is His, for you and yours are his.
Similarly, King David said: ‘For everything is from You and from Your hand we
have given to You.’” 

The meaning of the phrase “Give Him from that which is His” is that whatever
one owns in this world is from Hashem; thus, the Tanna tells us to “give Him,”
Hashem, “from that which is His, for you and yours are His,” meaning that all
of the wealth that Hashem bestows upon the wealthy is only considered a
“deposit” and the wealthy are merely considered the “guardians” of Hashem’s
possessions, in order for them to be able to assist the needy and the
downtrodden. As a result, they are indeed worthy of living a life of affluence.
This can be explained with a very interesting Halacha from Shulchan Aruch
Choshen Mishpat (Chapter 246) regarding one who departs from this world and
leaves over a will in which he bequeaths all of his possessions to one of his
sons as a gift: “If one writes [a will leaving] all of his possessions as a
gift for one of his sons, he has only made him a guardian and he inherits the
possessions equally among the rest of his brothers.” This means that although
the father has written in his will that he is leaving all of his possessions
for only one of his sons, we do not say that this son is the sole inheritor,
for we assume that the father did not intend to remove the rights of his other
sons to his possessions; rather, he only meant for his other sons to respect
this particular son and to heed his instructions as to the division of the
inheritance. Thus, this particular son is indeed responsible for the financial
aspects of the inheritance; however, he only collects a share of the
inheritance which is equal to that of his other brothers. Similarly, when
Hashem showers wealth upon one of his sons among the Jewish nation, this
particular Jew is not considered to be the owner of this wealth; rather, he is
only considered a guardian appointed to divide it among his needy brethren in
order to support them. In lieu of this, he is indeed worthy of honor, as the
Gemara in Masechet Eruvin (86a) states that Rabbi Yehuda HaNassi and Rabbi
Akiva would respect wealthy individuals. Clearly, this refers to wealthy
individuals who feared Heaven and performed kindness and charity. The Sefer
Chassidim indeed writes that there are certain situations when a certain
individual may not really be so deserving of life, however, he will continue to
live because others depend on him. If he stops helping others, he shall
immediately depart from this world. Similarly, at times when one sins before
Hashem, he is deserving of all sorts of harsh illnesses and the like, however,
Hashem does not punish this person because others depends on him and the merit
of the public protects him and this will in turn facilitate him with the
opportunity to repent and mend that which he has broken

 

Shabbat Shalom


moorlanenews@gmail.com


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  Rosh Chodesh Hallel 
9 AM 
Tomorrow Apr 24, 2020 

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Shabbat Shalom


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Please send us any announcement you would like to make through our e-mail before Wednesday morning, if possible, unless there is a Yom Tob. Exceptions will be made for late entries

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Thank you, Hatzlacha & all the best

Newsletter Parashat Tazria Metzora – Shabbat Rosh Chodesh

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Iyar
Tomorrow

Thursday night / Friday 
Shabbat 
***** 
Reminders:
Shema and Omer
at nightfall

On Rosh Chodesh
1)יעלה ויבא – Yale Veyabo 
2) חצי הלל – Half Halel
  Shabbat Rosh Chodesh
3)קריאת התורה – Keriat Hatorah on Shabbat

a)קריאה של תזריע מצורע 
 Parashat Hashabua – Tazria & Metzora

 b) קריאת התורה של ראש חודש מ״וביום השבת״ עד סוף הקיאה 
Rosh Chodesh – from Uvyom Hashabbat until the end of the keria for Rosh Chodesh

במדבר פרק כח

יא וּבְרָאשֵׁי, חָדְשֵׁיכֶם–תַּקְרִיבוּ עֹלָה, לַיהוָה:  פָּרִים בְּנֵי-בָקָר שְׁנַיִם וְאַיִל אֶחָד, כְּבָשִׂים בְּנֵי-שָׁנָה שִׁבְעָה תְּמִימִם.  יב וּשְׁלֹשָׁה עֶשְׂרֹנִים, סֹלֶת מִנְחָה בְּלוּלָה בַשֶּׁמֶן, לַפָּר, הָאֶחָד; וּשְׁנֵי עֶשְׂרֹנִים, סֹלֶת מִנְחָה בְּלוּלָה בַשֶּׁמֶן, לָאַיִל, הָאֶחָד.  יג וְעִשָּׂרֹן עִשָּׂרוֹן, סֹלֶת מִנְחָה בְּלוּלָה בַשֶּׁמֶן, לַכֶּבֶשׂ, הָאֶחָד; עֹלָה רֵיחַ נִיחֹחַ, אִשֶּׁה לַיהוָה.  יד וְנִסְכֵּיהֶם, חֲצִי הַהִין יִהְיֶה לַפָּר וּשְׁלִישִׁת הַהִין לָאַיִל וּרְבִיעִת הַהִין לַכֶּבֶשׂ–יָיִן:  זֹאת עֹלַת חֹדֶשׁ בְּחָדְשׁוֹ, לְחָדְשֵׁי הַשָּׁנָה.  טו וּשְׂעִיר עִזִּים אֶחָד לְחַטָּאת, לַיהוָה, עַל-עֹלַת הַתָּמִיד יֵעָשֶׂה, וְנִסְכּוֹ.

4) הפטרה – Haftara 
 הפטרה של ראש חודש – כה אמר ה׳
Haftara of Rosh Chodesh- Ko Amar Hashem
(Repeat Pasuk 23 –  וְהָיָה, מִדֵּי חֹדֶשׁ again after the end of the Haftara)

ישעיהו פרק סו

א כֹּה, אָמַר יְהוָה, הַשָּׁמַיִם כִּסְאִי, וְהָאָרֶץ הֲדֹם רַגְלָי; אֵי-זֶה בַיִת אֲשֶׁר תִּבְנוּ-לִי, וְאֵי-זֶה מָקוֹם מְנוּחָתִי.  ב וְאֶת-כָּל-אֵלֶּה יָדִי עָשָׂתָה, וַיִּהְיוּ כָל-אֵלֶּה נְאֻם-יְהוָה; וְאֶל-זֶה אַבִּיט–אֶל-עָנִי וּנְכֵה-רוּחַ, וְחָרֵד עַל-דְּבָרִי.  ג שׁוֹחֵט הַשּׁוֹר מַכֵּה-אִישׁ, זוֹבֵחַ הַשֶּׂה עֹרֵף כֶּלֶב, מַעֲלֵה מִנְחָה דַּם-חֲזִיר, מַזְכִּיר לְבֹנָה מְבָרֵךְ אָוֶן–גַּם-הֵמָּה, בָּחֲרוּ בְּדַרְכֵיהֶם, וּבְשִׁקּוּצֵיהֶם, נַפְשָׁם חָפֵצָה.  ד גַּם-אֲנִי אֶבְחַר בְּתַעֲלֻלֵיהֶם, וּמְגוּרֹתָם אָבִיא לָהֶם–יַעַן קָרָאתִי וְאֵין עוֹנֶה, דִּבַּרְתִּי וְלֹא שָׁמֵעוּ; וַיַּעֲשׂוּ הָרַע בְּעֵינַי, וּבַאֲשֶׁר לֹא-חָפַצְתִּי בָּחָרוּ.  {ס}  ה שִׁמְעוּ, דְּבַר-יְהוָה, הַחֲרֵדִים, אֶל-דְּבָרוֹ; אָמְרוּ אֲחֵיכֶם שֹׂנְאֵיכֶם מְנַדֵּיכֶם, לְמַעַן שְׁמִי יִכְבַּד יְהוָה–וְנִרְאֶה בְשִׂמְחַתְכֶם, וְהֵם יֵבֹשׁוּ.  ו קוֹל שָׁאוֹן מֵעִיר, קוֹל מֵהֵיכָל; קוֹל יְהוָה, מְשַׁלֵּם גְּמוּל לְאֹיְבָיו.  ז בְּטֶרֶם תָּחִיל, יָלָדָה; בְּטֶרֶם יָבוֹא חֵבֶל לָהּ, וְהִמְלִיטָה זָכָר.  ח מִי-שָׁמַע כָּזֹאת, מִי רָאָה כָּאֵלֶּה–הֲיוּחַל אֶרֶץ בְּיוֹם אֶחָד, אִם-יִוָּלֵד גּוֹי פַּעַם אֶחָת:  כִּי-חָלָה גַּם-יָלְדָה צִיּוֹן, אֶת-בָּנֶיהָ.  ט הַאֲנִי אַשְׁבִּיר וְלֹא אוֹלִיד, יֹאמַר יְהוָה; אִם-אֲנִי הַמּוֹלִיד וְעָצַרְתִּי, אָמַר אֱלֹהָיִךְ.  {ס}  י שִׂמְחוּ אֶת-יְרוּשָׁלִַם וְגִילוּ בָהּ, כָּל-אֹהֲבֶיהָ; שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ, כָּל-הַמִּתְאַבְּלִים עָלֶיהָ.  יא לְמַעַן תִּינְקוּ וּשְׂבַעְתֶּם, מִשֹּׁד תַּנְחֻמֶיהָ; לְמַעַן תָּמֹצּוּ וְהִתְעַנַּגְתֶּם, מִזִּיז כְּבוֹדָהּ.  {ס}  יב כִּי-כֹה אָמַר יְהוָה, הִנְנִי נֹטֶה-אֵלֶיהָ כְּנָהָר שָׁלוֹם וּכְנַחַל שׁוֹטֵף כְּבוֹד גּוֹיִם–וִינַקְתֶּם; עַל-צַד, תִּנָּשֵׂאוּ, וְעַל-בִּרְכַּיִם, תְּשָׁעֳשָׁעוּ.  יג כְּאִישׁ, אֲשֶׁר אִמּוֹ תְּנַחֲמֶנּוּ–כֵּן אָנֹכִי אֲנַחֶמְכֶם, וּבִירוּשָׁלִַם תְּנֻחָמוּ.  יד וּרְאִיתֶם וְשָׂשׂ לִבְּכֶם, וְעַצְמוֹתֵיכֶם כַּדֶּשֶׁא תִפְרַחְנָה; וְנוֹדְעָה יַד-יְהוָה אֶת-עֲבָדָיו, וְזָעַם אֶת-אֹיְבָיו.  {ס}  טו כִּי-הִנֵּה יְהוָה בָּאֵשׁ יָבוֹא, וְכַסּוּפָה מַרְכְּבֹתָיו–לְהָשִׁיב בְּחֵמָה אַפּוֹ, וְגַעֲרָתוֹ בְּלַהֲבֵי-אֵשׁ.  טז כִּי בָאֵשׁ יְהוָה נִשְׁפָּט, וּבְחַרְבּוֹ אֶת-כָּל-בָּשָׂר; וְרַבּוּ, חַלְלֵי יְהוָה.  יז הַמִּתְקַדְּשִׁים וְהַמִּטַּהֲרִים אֶל-הַגַּנּוֹת, אַחַר אחד (אַחַת) בַּתָּוֶךְ, אֹכְלֵי בְּשַׂר הַחֲזִיר, וְהַשֶּׁקֶץ וְהָעַכְבָּר–יַחְדָּו יָסֻפוּ, נְאֻם-יְהוָה.  יח וְאָנֹכִי, מַעֲשֵׂיהֶם וּמַחְשְׁבֹתֵיהֶם–בָּאָה, לְקַבֵּץ אֶת-כָּל-הַגּוֹיִם וְהַלְּשֹׁנוֹת; וּבָאוּ, וְרָאוּ אֶת-כְּבוֹדִי.  יט וְשַׂמְתִּי בָהֶם אוֹת, וְשִׁלַּחְתִּי מֵהֶם פְּלֵיטִים אֶל-הַגּוֹיִם תַּרְשִׁישׁ פּוּל וְלוּד מֹשְׁכֵי קֶשֶׁת–תֻּבַל וְיָוָן:  הָאִיִּים הָרְחֹקִים, אֲשֶׁר לֹא-שָׁמְעוּ אֶת-שִׁמְעִי וְלֹא-רָאוּ אֶת-כְּבוֹדִי–וְהִגִּידוּ אֶת-כְּבוֹדִי, בַּגּוֹיִם.  כ וְהֵבִיאוּ אֶת-כָּל-אֲחֵיכֶם מִכָּל-הַגּוֹיִם מִנְחָה לַיהוָה בַּסּוּסִים וּבָרֶכֶב וּבַצַּבִּים וּבַפְּרָדִים וּבַכִּרְכָּרוֹת, עַל הַר קָדְשִׁי יְרוּשָׁלִַם–אָמַר יְהוָה:  כַּאֲשֶׁר יָבִיאוּ בְנֵי יִשְׂרָאֵל אֶת-הַמִּנְחָה בִּכְלִי טָהוֹר, בֵּית יְהוָה.  כא וְגַם-מֵהֶם אֶקַּח לַכֹּהֲנִים לַלְוִיִּם, אָמַר יְהוָה.  כב כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶׂה, עֹמְדִים לְפָנַי–נְאֻם-יְהוָה:  כֵּן יַעֲמֹד זַרְעֲכֶם, וְשִׁמְכֶם.  כג וְהָיָה, מִדֵּי-חֹדֶשׁ בְּחָדְשׁוֹ, וּמִדֵּי שַׁבָּת, בְּשַׁבַּתּוֹ; יָבוֹא כָל-בָּשָׂר לְהִשְׁתַּחֲוֺת לְפָנַי, אָמַר יְהוָה.  כד וְיָצְאוּ וְרָאוּ–בְּפִגְרֵי הָאֲנָשִׁים, הַפֹּשְׁעִים בִּי:  כִּי תוֹלַעְתָּם לֹא תָמוּת, וְאִשָּׁם לֹא תִכְבֶּה, וְהָיוּ דֵרָאוֹן, לְכָל-בָּשָׂר.

כג וְהָיָה, מִדֵּי-חֹדֶשׁ בְּחָדְשׁוֹ, וּמִדֵּי שַׁבָּת, בְּשַׁבַּתּוֹ; יָבוֹא כָל-בָּשָׂר לְהִשְׁתַּחֲוֺת לְפָנַי, אָמַר יְהוָה.  
5) מוסף של שבת ראש חודש – אתה יצרת
Musaf of SHABBAT ROSH Chodesh – Ata Yatzarta

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Nachalot

 Short outline for people who have Nachala 

  • The recitation of Kaddish. – unable to be done without a minyan.
  • Being Shaliach Tzibbur –  unable to be done without a minyan  .
  • The study or teaching of Torah – can be done without a minyan and advisable to learn mishnayot "Leiluy nishmat".
  • Lighting a candle in "menucha" of the deceased and any other sort of Mitzva 

    "Leiluy nishmat"  

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Daily Shiur 
via
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by  
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  Topic: Rabbi Stamler's Moor Lane Daily Shiur

Time: This is a recurring meeting Meet 8-8.05 pm

Learning 1 Halacha and 1 mmshna
https://us04web.zoom.us/j/74362661737

Meeting ID: 743 6266 1737


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לוח זמני תפלה לקיץ תש"פ

Summer Timetable 5780 – 2020

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

 

 

9:25

9:20

9:26

8:12

7:30

6:56

6:45

24/25 Apr

תזריע־מצורע

) 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 on Parashat Tazria Metzora

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

Tazria

  1. When does a woman who has given birth to a son go to the mikveh?
    12:2 – At the end of seven days.
  2. After a woman gives birth, she is required to offer two types of offerings. Which are they?
    12:6 – An olah and a chatat.
  3. What animal does the woman offer as a chatat?
    12:6 – A tor (turtle dove) or a ben yona (young pigeon).
  4. Which of these offerings makes her tahor (ritual purity)?
    12:7 – The chatat.
  5. Which of the sacrifices does the woman offer first, the olah or the chatat?
    12:8 – The chatat.
  6. Who determines whether a person is a metzora tamei (person with ritually impure tzara'at) or is tahor?
    13:2 – A kohen.
  7. If the kohen sees that the tzara'at has spread after one week, how does he rule?
    13:5 – The person is tamei.
  8. What disqualifies a kohen from being able to give a ruling in a case of tzara'at?
    13:12 – Poor vision.
  9. Why is the appearance of tzara'at on the tip of one of the 24 "limbs" that project from the body usually unable to be examined?
    13:14 – The tzara'at as a whole must be seen at one time. Since these parts are angular, they cannot be seen at one time.
  10. On which days is a kohen not permitted to give a ruling on tzara'at?
    13:14 – During the festivals; and ruling on a groom during the seven days of feasting after the marriage.
  11. In areas of the body where collections of hair grow (e.g., the head or beard), what color hair is indicative of ritual impurity?
    13:29 – Golden.
  12. In areas of the body where collections of hair grow, what color hair is indicative of purity?
    13:37 – Any color other than golden.
  13. If the kohen intentionally or unintentionally pronounces a tamei person "tahor," what is that person's status?
    13:37 – He remains tamei.
  14. What signs of mourning must a metzora display?
    13:45 – He must tear his garments, let his hair grow wild, and cover his lips with his garment.
  15. Why must a metzora call out, "Tamei! Tamei! "?
    13:45 – So people will know to keep away from him.
  16. Where must a metzora dwell?
    13:46 – Outside the camp in isolation.
  17. Why is a metzora commanded to dwell in isolation?
    13:46 – Since tzara'at is a punishment for lashon hara (evil speech), which creates a rift between people, the Torah punishes measure for measure by placing a division between him and others.
  18. What sign denotes tzara'at in a garment?
    13:49 – A dark green or dark red discoloration.
  19. What must be done to a garment that has tzara'at?
    13:52 – It must be burned
  20. If after washing a garment the signs of tzara'at disappear entirely, how is the garment purified?
    13:58 – Through immersion in a mikveh.

Metzora

  1. When may a metzora not be pronounced tahor?
    14:2 – At night.
  2. In the midbar, where did a metzora dwell while he was tamei?
    14:3 – Outside the three camps.
  3. Why does the metzora require birds in the purification process?
    14:4 – Tzara'at comes as a punishment for lashon hara. Therefore, the Torah requires the metzora to offer birds, who chatter constantly, to atone for his sin of chattering.
  4. In the purification process of a metzora, what does the cedar wood symbolize?
    14:4 – The cedar is a lofty tree. It alludes to the fact that tzara'at comes as a punishment for haughtiness.
  5. During the purification process, the metzora is required to shave his hair. Which hair must he shave?
    14:9 – Any visible collection of hair on the body.
  6. What is unique about the chatat and the asham offered by the metzora?
    14:10 – They require n'sachim (drink offerings).
  7. In the Beit Hamikdash, when the metzora was presented "before G-d" (14:11), where did he stand?
    14:11 – At the gate of Nikanor.
  8. Where was the asham of the metzora slaughtered?
    14:13 – On the northern side of the mizbe'ach.
  9. How was having tzara'at in one's house sometimes advantageous?
    14:34 – The Amorites concealed treasures in the walls of their houses. After the conquest of the Land, tzara'at would afflict these houses. The Jewish owner would tear down the house and find the treasures.
  10. When a house is suspected as having tzara'at, what is its status prior to the inspection by a kohen?
    14:36 – It is tahor.
  11. What happens to the vessels that are in a house found to have tzara'at?
    14:36 – They become tamei.
  12. Which type of vessels cannot be made tahor after they become tamei?
    14:36 – Earthenware vessels.
  13. Where were stones afflicted with tzara'at discarded?
    14:40 – In places where tahor objects were not handled
  14. When a house is suspected of having tzara'at, a kohen commands that the affected stones be replaced and the house plastered. What is the law if the tzara'at:
    1. returns and spreads;
    2. does not return;
    3. returns, but does not spread?
    1. 14:44-45 – It is called "tzara'at mam'eret," and the house must be demolished;
    2. 14:48 – the house is pronounced tahor;
    3. 14:44 – The house must be demolished.
  15. When a person enters a house that has tzara'at, when do his clothes become tamei?
    14:46 – When he remains in the house long enough to eat a small meal.
  16. What is the status of a man who is zav (sees a flow):
    1. two times or two consecutive days;
    2. three times or three consecutive days?

    15:2 –

    1. He is tamei;
    2. he is tamei and is also required to bring a korban.
  17. zav sat or slept on the following:
    1. a bed;
    2. a plank;
    3. a chair;
    4. a rock.

    If a tahor person touches these things what is his status?

    15:4-5 – Only a type of object that one usually lies or sits upon becomes a transmitter of tumah when a zav sits or lies on it. A tahor person who subsequently touches the object becomes tamei and the clothes he is wearing are also tmei'im. Therefore:

    1. tamei;
    2. tahor;
    3. tamei;
    4. tahor.
  18. What does the Torah mean when it refers to a zav who "has not washed his hands"?
    15:11 – One who has not immersed in a mikveh.
  19. When may a zav immerse in a mikveh to purify himself?
    15:13 – After seven consecutive days without a flow.
  20. What is the status of someone who experiences a one-time flow?
    15:32 – He is tamei until evening.
image.png

Halachot from Maran Rabbi Ovadia Yosef Ztz'l    

דין המסופק אם ספר ספירת העומר

ביארנו
כבר
, כי מי ששכח לספור יום אחד ספירת העומר,
אינו רשאי לברך שוב על ספירתו בימים הבאים. וטעם הדבר, לפי שנחלקו רבותינו
הראשונים, אם מצות ספירת העומר היא מצוה אחת ארוכה הנמשכת במשך ארבעים ותשעה ימי
העומר, או שמא ספירת העומר בכל יום ויום היא מצוה בפני עצמה. שאם נאמר שבכל יום
ויום הספירה היא מצוה בפני עצמה, הרי שאז, גם מי שלא ספר יום אחד, יוכל להמשיך
בספירתו
, שהרי
בכל יום הספירה היא מצוה בפני עצמה, ואין שייכות בין הספירה של ליל אמש לספירה של
היום. וכשם שמי שלא הניח תפילין (ח"ו) יום אחד, בודאי שעליו להניח תפילין
ביום שלמחרתו, כי אין שייכות כלל בין העדר הנחת התפילין יום אחד, להמשך קיום המצוה
בימים הבאים. מה שאין כן אילו נאמר שמצות ספירת העומר היא מצוה אחת ארוכה, שאז, מי
ששכח לספור את העומר יום אחד, לא יוכל להמשיך עוד בספירת העומר, שהרי מרגע שאיבד
את הספירה יום אחד, הפסיד את המצוה בשלמותה, ואינו סופר עוד. וזו היא שיטת בעל
הלכות גדולות, הסובר שמי שלא ספר ספירת העומר יום אחד, אינו ממשיך בספירתו בימים
הבאים
.

ולענין הלכה,
מכיון שדעת רוב רבותינו הראשונים אינה כדעת בעל הלכות גדולות, לכן מי ששכח לספור
ספירת העומר יום אחד, חייב להמשיך ולספור את העומר בימים הבאים. אולם מכיון שאיסור
ברכה לבטלה הוא חמור מאד, שיש בו הזכרת שם שמים לשוא, לכן אנו נוקטים להלכה,
שלענין ברכת "על ספירת העומר", יש לחוש לדעת בעל הלכות גדולות, ומי ששכח
לספור את העומר יום אחד, אינו ממשיך לברך בכל יום על הספירה, אלא הוא סופר בלא
ברכה, וכפי הכלל הגדול שבידינו, "ספק ברכות להקל
".

ומעתה לנדון
שלנו, מאחר שנתבאר שאנו חוששים לענין הברכה לדעתו של בעל הלכות גדולות, לכאורה היה
נראה שאדם המסתפק אם ספר ספירת העומר (או שהוא מסופק אם ספר בצורה נכונה וכיוצא
בזה, וכגון אדם שהתפלל ביחידות, וכעת הוא מסופק אם ספר נכון), אף על פי שימשיך
לספור את העומר בכל יום, מכל מקום אינו רשאי לברך על הספירה, שהרי יש לנו לחוש
לדעת בעל הלכות גדולות, שמי ששכח יום אחד, אינו ממשיך לספור את העומר
.

אולם לענין
הלכה, אין הדין כן, כי רק באופן שאדם יודע בודאות ששכח לספור את העומר, אז יש לנו
לחוש לדעתו של בעל הלכות גדולות, ולכן אינו ממשיך לספור
"בברכה", אך
אם אין הדבר ודאי, רק ספק, אין לחוש באופן כזה לשיטת בעל הלכות גדולות, שהרי בלאו
הכי רוב הראשונים לא פסקו כמותו. ולכן העיקר להלכה, שמי שמסתפק אם ספר את העומר
בליל אמש, ממשיך לספור את העומר בברכה
.

ולסיכום: המסופק אם ספר בליל אמש ספירת העומר, ממשיך לספור
בימים הבאים בברכה. ורק אם ידוע לו בודאות שלא ספר לילה אחד, או שספר בצורה
שגוייה, שוב לא יברך על ספירתו

One who is in Doubt Whether or Not He Counted the Omer

We
have already explained
that one who has forgotten to count the Omer
one day during the counting period may no longer count with a blessing on the
subsequent days. The reason for this is because the Rishonim disagree as to
whether the Mitzvah of counting the Omer is one long Mitzvah that spans along
forty-nine days or every day of counting the Omer possesses its own Mitzvah. If
we were to say that every day of counting possesses its own separate Mitzvah,
even if one were to forget one full day of counting, he would still be able to
continue counting the following night, for every day of counting is its own
Mitzvah and there is no correlation between today's counting and yesterday's.
Similarly, if one were to, G-d forbid, not don Tefillin one day, he would
surely still be obligated to don then the next day, for there is no connection
between today's lack of donning Tefillin and continuing to fulfill this Mitzvah
on subsequent days. However, if we say that the Mitzvah of counting the Omer is
one long Mitzvah, if one forgets to count one day, he may no longer continue
counting, for the moment he misses the counting of that specific day, he has
lost the opportunity to fulfill the Mitzvah in its completion, and he no longer
counts. This is indeed the opinion of the Ba'al Halachot Gedolot who holds that
if one missed counting one day of the Omer, he no longer counts on subsequent
days.

Halachically speaking, however, since most Rishonim disagree with the position
of the Ba'al Halachot Gedolot, if one forgets to count one day of the Omer, he
does indeed continue to count on the subsequent nights. Nevertheless, since the
prohibition of reciting a blessing in vain is very severe as it entails
uttering Hashem's name in vain, we thus hold that regarding the blessing of
"Al Sefirat Ha'Omer," the opinion of the Ba'al Halachot Gedolot must
be taken into consideration and one who has forgotten to count one day of the
Omer does not continue to recite the blessing upon counting on subsequent
nights; rather, he continues to count without reciting a blessing beforehand,
as per the rule of, "When in doubt, do not bless".

Regarding our scenario, since we have just established that regarding the
blessing we are concerned about the opinion of the Ba'al Halachot Gedolot, it
would seem that if one is in doubt whether he counted the Omer or not (or if he
is in doubt if he counted correctly, for instance, if one prayed alone, not
with a Minyan, and is now uncertain if he counted the correct number), although
he would continue to count on subsequent nights, he would nevertheless not be
allowed to recite a blessing upon counting, for we must consider the opinion of
the Ba'al Halachot Gedolot who holds that when one forgets to count one day, he
does not continue to count the Omer.

However, halachically speaking, this is not so, for only if one is certain that
he has forgotten to count one day do we say that he needs to be concerned about
the opinion of the Ba'al Halachot Gedolot, and should continue counting without
reciting a blessing. However, if one is uncertain whether he counted or not, he
need not be concerned about the opinion of the Ba'al Halachot Gedolot, for in
any case, most Rishonim disagree with his opinion. Therefore, the Halacha
follows that if one is uncertain whether he counted the Omer on the previous
night or not, he will indeed continue to count the Omer on subsequent nights
with a blessing.

Summary: If one is uncertain whether or not he counted the Omer on the
previous night, he does continue counting on subsequent nights with a blessing.
Only if one is certain that he has forgotten to count one night, or that he has
counted incorrectly, will he no longer recite a blessing upon counting on
subsequent nights

 

Shabbat Shalom


moorlanenews@gmail.com


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Newsletter Parashat Shemini

Moor Lane Logo New Best.JPG   
image.png
Next Year in Eretz Yisrael 
with Mashiach Tzidkenu
****

image.png

****

Reminders
Shema and Omer
at nightfall 

****

Summer timetable

image.png
Timetable attached on this email 
***

לוח זמני תפלה לקיץ תש תש"פ

Summer Timetable 5780 – 2020

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

 

 

9:10

9:05

9:35

7:59

7:19

6:46

6:45

17/18 Apr

שׁמיני (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 on Parashat Shemini 

  1. What date was "yom hashemini"?
    9:1 – First of Nissan.
  2. Which of Aharon's korbanot atoned for the Golden Calf?
    9:2 – The calf offered as a korban chatat.
  3. What korbanot did Aharon offer for the Jewish People?
    9:3,4 – A he-goat as a chatat, a calf and a lamb for an olah, an ox and a ram for shelamim, and a mincha.
  4. What was unique about the chatat offered during the induction of the Mishkan?
    9:11 – It's the only example of a chatat offered on the courtyard mizbe'ach that was burned.
  5. When did Aharon bless the people with the birkat kohanim?
    9:22 – When he finished offering the korbanot, before descending from the mizbe'ach.
  6. Why did Moshe go into the Ohel Mo'ed with Aharon?
    9:23 – For one of two reasons: Either to teach Aharon about the service of the incense, or to pray for the Shechina to dwell with Israel.
  7. Why did Nadav and Avihu die?
    10:2 – Rashi offers two reasons: Either because they gave a halachic ruling in Moshe's presence, or because they entered the Mishkan after drinking intoxicating wine.
  8. Aharon quietly accepted his sons' death. What reward did he receive for this?
    10:3 – A portion of the Torah was given solely through Aharon.
  9. What prohibitions apply to a person who is intoxicated?
    10:9-11 – He may not give a halachic ruling. Also, a kohen is forbidden to enter the Ohel Mo'ed, approach the mizbe'ach, or perform the avoda.
  10. Name the three chatat goat offerings that were sacrificed on the day of the inauguration of the Mishkan.
    10:16 – The goat offerings of the inauguration ceremony, of Rosh Chodesh, and of Nachshon ben Aminadav.
  11. Which he-goat chatat did Aharon burn completely and why?
    10:16 – The Rosh Chodesh chatat: Either because it became tamei, or because the kohanim were forbidden to eat from it while in the state of aninut (mourning).
  12. Why did Moshe direct his harsh words at Aharon's sons?
    10:16 – Out of respect for Aharon, Moshe directed his anger at his sons and not directly at Aharon.
  13. Moshe was upset that Aharon and his sons did not eat the chatat. Why?
    10:17 – Because only when the kohanim eat the chatat are the sins of the owners atoned.
  14. Why did G-d choose Moshe, Aharon, Elazar, and Itamar as His messengers to tell the Jewish People the laws of kashrut?
    11:2 – Because they accepted the deaths of Nadav and Avihu in silence.
  15. What are the signs of a kosher land animal?
    11:3 – An animal whose hooves are completely split and who chews its cud.
  16. How many non-kosher animals display only one sign of kashrut? What are they?
    11:4,5,6,7 – Four: Camel, shafan, hare, and pig.
  17. If a fish sheds its fins and scales when out of the water, is it kosher?
    11:12 – Yes.
  18. Why is a stork called chasida in Hebrew?
    11:19 – Because it acts with chesed (kindness) toward other storks.
  19. The chagav is a kosher insect. Why don't we eat it?
    11:21 – We have lost the tradition and are not able to identify the kosher chagav.
  20. What requirements must be met in order for water to maintain its status of purity?
    11:36 – It must be connected to the ground (i.e., a spring or a cistern).
*****
Halachot from Maran Rabbi Ovadia Yosef Ztz'l  

מצות ספירת העומר

כתוב בתורה (ויקרא כא טו):
וספרתם לכם ממחרת השבת מיום הביאכם את עומר התנופה שבע שבתות תמימות תהיינה. וקבלו
חז"ל (במסכת מנחות דף סה:) שפירוש "ממחרת השבת" הוא מחרת יום טוב
הראשון של פסח שהוא יום שבתון (ואליו הכוונה במילים
"ממחרת השבת", ממחרת ליום
ראשון של פסח שהוא יום שבתון, לכן מיד במוצאי יום טוב ראשון של פסח אחרי תפילת
ערבית מתחילים לספור ספירת העומר). ומצות עשה מן התורה לספור ספירת העומר החל מליל
ט"ז בניסן עד גמר שבעה שבועות שהם ארבעים ותשעה ימים
.

ומכל
מקום הואיל ונאמר (דברים טז ט): שבעה שבועות תספר לך "מהחל חרמש בקמה"
תחל לספור שבעה שבועות, דהיינו משעת קצירת העומר, ובזמן הזה שבית המקדש חרב אין
לנו קצירת העומר ולא קרבן העומר, לכן אין מצות ספירת העומר בזמן הזה אלא מדברי
סופרים זכר למקדש. ולכן בנוסח
"לשם יחוד" שנוהגים לומר קודם ספירת העומר נכון להשמיט
ממנו מה שאומרים
"כמו שכתוב בתורה וספרתם לכם וכו'" שהרי מצות ספירת
העומר אינה מן התורה
. (ואף שבאמת לדעת הרמב"ם והראבי"ה אין שיכות בין
מצות ספירת העומר לקצירת העומר, ולדעתם מצות ספירת העומר מן התורה אף בזמן זה, מכל
מקום אין אנו פוסקים כדבריהם" אלא כדעת מרן השלחן ערוך שקבלנו הוראותיו, שפסק
שספירת העומר מדרבנן, שכן דעת רב האי גאון והתוספות והרא"ש והעיטור
והרשב"א והר"ן ועוד
.)

מצות
ספירת העומר, היא מצוה בכל יום ויום מימי הספירה, ולכן אנו מברכים עליה בכל יום
ויום קודם הספירה. אולם לדעת בעל הלכות גדולות, מי ששכח לספור ספירת העומר יום
אחד, שוב אינו יכול להמשיך בספירת העומר
, הואיל ואי אפשר לספור בדילוג (שכן הסופר אחד שנים
ארבעה אינו סופר נכון
, כמו כן
השוכח יום אחד, שוב אין לו תקנה והמשך הספירה שלו אינו נחשב לספירה). ואנו נוקטים
להלכה, שגם אם שכח יום אחד לספור ספירת העומר, ימשיך עוד בספירת שאר הימים, מכיון
וכל יום הוא מצוה בפני עצמה שאינה תלויה בשאר הימים. רק הואיל וכלל גדול בידינו
"ספק ברכות להקל", לכן לענין הברכה אנו חוששים לסברת בעל הלכות גדולות.
נמצא אם כן מי ששכח יום אחד לספור ספירת העומר, ימשיך בשאר הימים לספור כדרכו, רק
מכאן ולהבא אינו מברך על הספירה
.

זמן
ספירת העומר בלילה, ומכל מקום אם שכח לספור בלילה יספור ביום שאחריו בלי ברכה,
ואחר כך יוכל להמשיך לספור בכל לילה ולילה בברכה
.

אשה
הסופרת ספירת העומר, לא תברך על הספירה. ולמנהגינו, אין הנשים סופרות ספירת העומר.
והטעם בזה מבואר על פי דברי המקובלים

The Mitzvah of Counting the Omer

The Torah states (Vayikra 21,
15): “And you shall count for yourselves, from the day following the Shabbat,
from the day the waved Omer offering is brought, seven complete weeks shall
they be.” Our Sages (Menachot 65b) have a tradition that the “day following the
Shabbat” refers to the day following the first day of Pesach which is a
holiday. (This is what is meant by the words, “the day following the Shabbat,”
i.e. the day following the first day of Pesach which is a holiday, also known
as “Shabbaton.” Therefore, on the night following the first day of Pesach
following Arvit, we immediately begin counting the Omer.) It is a Torah
commandment to count the Omer beginning from the sixteenth of Nissan until the
end of seven weeks, which is a period of forty-nine days. 


Nevertheless, since the Torah also states (Devarim 16, 9), “You shall count for
yourselves seven weeks, from when the sickle begins to strike the standing
stalks shall you begin to count these seven weeks,” which means from the time
the Omer offering was harvested, and unfortunately nowadays when the
Bet
Hamikdash is destroyed, we have neither the harvesting of or bringing of the
Omer offering. Thus, this Mitzvah of counting the Omer is only rabbinic in
commemoration of the services performed in the
Bet Hamikdash. Therefore, in the
“Leshem Yichud” text customarily recited before counting the Omer, one should
omit the phrase, “As the Torah states, ‘And you shall count for yourselves’” etc.
for the Mitzvah of counting the Omer is no longer a Torah commandment.
(Although according to the opinion of the Rambam and the Ra’avaya there is no
correlation between the Mitzvah of counting the Omer and the harvesting the
Omer and according to them the Mitzvah of counting the Omer is a Torah
commandment even nowadays, nonetheless, we do not rule this way and the Halacha
in this matter follows Maran HaShulchan Aruch, whose rulings we have accepted,
who rules that counting the Omer is only a rabbinic commandment nowadays, for
this is indeed the opinion of Rav Hai Gaon, Tosafot, Rosh, Itur, Rashba, Ran,
and others). 

The Mitzvah of counting the Omer is a Mitzvah during every single day of the
counting period, and for this reason we recite a blessing on it before counting
every single day. However, according to the opinion of the Ba’al Halachot
Gedolot, if one has forgotten to count the Omer on one day during the counting
period he can no longer continue to count the Omer since it is not possible to
count by skipping (for if one counts one, two, four, he has counted
incorrectly; thus, if one missed counting one day he can no longer rectify this
and what he counts from now on is not considered counting at all). Halachically
speaking, we hold that even if one has forgotten to count one day of the Omer,
he may in fact continue to count the rest of the days for every day is a
separate Mitzvah regardless of the other days. Nevertheless, since we always
follow the great rule of “when in doubt, do not bless,” regarding the blessing
we are concerned about the opinion of the Ba’al Halachot Gedolot. Therefore, if
one forgets to count one day of the Omer, he should continue to count the rest
of the days as usual; however, from now on he should not recite the blessing before
counting. 

The appropriate time for counting the Omer is at night; however, if one forgets
to count at night, he may count during the day without reciting a blessing
before counting, in which case he may continue counting on all subsequent
nights with reciting a blessing. 

Women who count the Omer should not recite a blessing before counting.
According to our custom though, women do not count the Omer at all. The reason
for this is discussed by the Mekubalim,


Shabbat Shalom


moorlanenews@gmail.com


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Pesach 5780 – 2020

Moor Lane Logo New Best.JPG   
Wishing Members & Friends of Moor Lane 
פסח כשר ושמח 
חג שמח ומועדים לשמחה
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via
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on
Wednesday 8th April 8am.
Meeting ID: 985 358 394.  Password: 613
by  
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  Remember to prepare a 
Kazayit of Mezonot 
to join in the Siyum  
****
Remember to prepare
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See Halachot for Eruv Tavshilin at the end of the email
Please note: If you forget to prepare one
and only remembered once Yom tov has entered
do not worry 
you can rely on the Erub Tabshilin
of D Menashe or N Bitton
******
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Moor Lane More Torah Pesach 5780

Sadly this year the synagogues are locked, so we have not produced  printed version of Moor Lane More Torah. 
However below is the material we have put together which we hope will enhance your Pesach. It contains divrei Torah, and halachot relevant to Eruv Tavshilin, Tal.
We wish you a chag sameach, aware that many of you are keeping Pesach in difficult circumstances, and we wish that you should all keep well!

First Day

‘And Pharoah got up at night’

Do you think Pharoah slept peacefully through to the morning on the night of the Killing of the Firstborn? It’s pretty remarkable that he went to bed at all on the night he had been told would be split by such a plague! He must have been woken up by the ‘great cry’!  So ‘at night’ seems a bit redundant.

Rabbi Chaim ben Attar in his ‘Ohr Hachaim’ quotes the midrashim that the night of the last plague was broad daylight for the Bnei Yisrael. The verse is telling us even though it was day for the Jews, it was still ‘night’ for Pharoah. Just like during the plague of darkness. The verse about the four sons alludes to this: And you will tell your son on that day saying…… ‘On that day’ is strange, since the mitzvah of relating the story of the Exodus is at night. The answer is that ’on that day’ means you tell your child all the details of the miracle: that the night of the Exodus was as bright as day.

First Day – Tal

On the first day of Pesach we stop mentioning ‘Mashiv Haruach umorid hageshem’. At which point exactly do we stop? Those who say ‘morid hatal’ in the summer months start ‘tal’ instead of ‘geshem’ at Musaf on the first day, as the gabbai announces ‘morid hatal’ before the silent Amidah. Those who do not say ‘morid hatal’ in the summer months normally continue to mention ‘geshem’ at Musaf and only stop at Mincha after having heard the Shliach Tsibbur say the ‘tal’ prayer in his repetition; an individual in a village should say Musaf before the time it is prayed in the towns and continues to say it at Musaf so as not to be different from the tsibbur. If he is praying at a time when the tsibbur may have already prayed Musaf, he should not say it.

What about this year in the many paces where there are sadly no minyanim taking place at all?

It would seem that those who say ‘morid hatal’ in the summer months start ‘tal’ instead of ‘geshem’ at Musaf on the first day as per usual.  Regarding those who do not say ‘morid hatal’ in the summer months – who normally continue to mention ‘geshem’ at Musaf – it would seem they should not mention ‘geshem’ this year at Musaf, as there is no minyan continuing to say ‘geshem’ at Musaf. [This is my own suggestion, I am grateful to my neighbour Rabbi Slade for pointing out that in the guidance put out by Shomrei Hadas shul it writes that one should still say Mashiv Haruach Umorid Hageshem at Musaph on 1st day Pesach. I should point out this is against what I wrote. [I should also add that this is talking about people who do not say 'morid hatal' in the summer. Those who do say 'morid hatal' would -it seems- start that with musaph. 

]  

Second Day

A most unusual Pesach

On the second day of Pesach the Haftara tells us of a unique Pesach – King Yoshiah made a Pesach which was unlike any previous Pesach. This king undid the idol worship of his predecessor and was the catalyst for a fundamental return to G-d among the people.

Our Pesach is also unique; unique in the circumstances; unique in the way we are preparing for it; unique in the way we will keep it.

But first let’s wind the clock back some thirty-four years.

On 26th April 86, Reactor 4 blew up in the Chernobyl nuclear plant in Ukraine. The explosion killed 250 people; the nuclear fallout was 400 times larger than the Hiroshima bomb, and is reckoned to have caused subsequent deaths with estimates ranging from 5000 to half a million.

At first Russia covered it up. The unfolding disaster shook the Russian people’s acceptance of the Communist regime’s authority, and according to Mikhail Gorbachev, former General Secretary of the Communist Party, it was the real reason behind the collapse of the Soviet Union and the end of the decades’ old Communist regime.

The then Chief Rabbi Lord Immanuel Jakobovits made a penetrating observation: when G-d announced what would happen on the night of the death of the Egyptian firstborn, He said He would wreak judgements against the Egyptian idols. The Medrash explains: wooden idols would rot; metal ones would dissolve and melt down to the ground.

What happened at Chernobyl was called a meltdown, the term for a severe nuclear reactor accident that results in core damage from overheating. This meltdown brought down with it one of the most powerful regimes in the history of mankind.

Said Rabbi Jakobovits: when the time was up for that regime, G-d first took the ‘idol’ of that world outlook – technology and science – and showed its limitations; He melted it down and changed it from a source of useful energy into a force of destruction.

Back to our Pesach:

We have come to rely on technology, science, wealth, global trade and prosperity. We have come to take it as a given that we can flit back and forth between here and Israel; we can make lavish functions surrounded by hundreds of friends; we can expect at times of sorrow to have the community rally round to comfort us; we can predict the economic situation; we can organise our lives down to a digital ‘t’. Now we find ourselves in a situation where we can still communicate instantly around the world, but we cannot walk freely out of our own houses, and we cannot assume our hospitals will be able to protect our loved ones, nor that we can be at the bedside of those who…….. We feel much more fragile, forced to see the limitations of our health care systems and of our economies, as one new mutation of a virus spreads round the world wreaking havoc with so much we have grown to take for granted.

 When the melt-down happens, there is a message: we risk making an ‘idol’ out of our capabilities if we forget our limits. Ever since we left Egypt God has carried us on eagles’ wings, but the belief in our own power hides this: we think we are doing the flying ourselves. This year as we sit down to sedarim so very different from what we had planned, with the empty seats of those who could not fly, we know Who is really doing the flying. We will no doubt remember this Pesach for many years to come. Let’s remember our limitations even in the times of health, freedom of movement and prosperity which we hope will soon return.

Second Day: Eruv Tavshilin

For those on Chutz La’aretz we make an Eruv Tavshilin on Wednesday, erev Pesach. What happened if someone forgot? Can he cook on Friday Yom Tov for Shabbat? The Gemara [Beitsa 16b] relates that one Yom tov Shmuel noticed someone who was sad; the man told him he had forgotten to make an Eruv Tavshilin. Shmuel replied that the man could rely on Shmuel’s eruv. The next year the same thing happened again, but this time Shmuel told the man that he was negligent and so Shmuel’s eruv would not work for him. This is the halacha: the Rav has in mind people who forgot to make Eruv Tavshilin, but not a ‘second-time forgetter’.

Is this a ‘one strike and you’re out for life’ rule? The Kaf Hachaim writes that if a person’s omission was not at two consecutive Chagim – i.e. he remembered at the chag in between – then he is allowed to rely on the Rav’s eruv. Although the Chayei Adam remains in doubt about this point, one could argue for leniency since the Knesset Yechezkel holds that nowadays Rabbanim have in mind even who have forgotten on two consecutive occasions and all the more so when it the occasions he forgot were not consecutive.

Another point regarding forgetting is that if a ‘Ben Chutz La’aretz’ who is in Israel forgets to make an Eruv when Yom Tov falls on Thursday/Friday, it does not count as negligence, in the opinion of Rabbi S  Z Auerbach – since the Bnei Eretz Israel are not making an eruv, his omission is considered to be closer to an accident.

Conversely Bnei Eretz Israel who are in Chutz La’aretz when Yom Tov falls on Thursday/Friday are not required to make an Eruv Tavshilin. Even though they are not allowed to do regular melachah on the Friday of second day Yom Tov even in private, they can cook from Friday to Shabbat without an Eruv Tavshilin, since it is not recognisable that they have not made an Eruv [Teshuvot HaRadvaz].

Note: it is preferable to put the food/hot water on to cook on Friday Yom Tov with enough time for it to be ready before Shabbat starts.

7th Day Pesach

 The midrashim about the splitting of the sea mention conversations between the ‘Sar shel Yam’ [guardian angel of the sea] and G-d. Here is a remarkable story of a Rav addressing the ‘Sar shel Yam’ just over a hundred years ago, as related by the mashgiach of Kamenetz yeshiva Rabbi Moshe Aharon Stern zt’l in his book ‘With Wisdom and Warmth.’ He tells this event as related to him by an old Rav, a tremendous Talmid Chacham, called Rabbi Ellberg, who witnessed it as a ten-year-old child.

The city of Dvinsk [also known as Denenburg, Russia, known now as Daugavplis, Latvia] was protected against flooding from the river Dvina which flows through it by a large dam. One winter, after much rain and snow, the water was reaching close to the top of the dam. The mayor was perplexed as the whole city was in danger of flooding, and the water was rising ever higher.

The mayor consulted with the chief of police, who suggested they needed a holy person to save them. They summoned a priest; the water was two yards from the top and still rising; the whole city assembled at the dam; the priest could not accomplish anything.

The mayor suggested the Jewish Rabbi. They called the ‘Ohr Sameach’, Rabbi Meir Simcha of Dvinsk. He looked down at the dam and saw the water coming quickly. He said, ‘Sar shel Yam, with the power of my Torah I am telling you to go down.’ The water kept rising. Then he said, ‘Sar shel Yam, I’m the Rav here. I’m telling you to go down and remove the water from the top of the dam.’ This did not help. Then he said’ ‘Sar shel Yam, either divert the water or I’ll put you in cherem. With full authority as Rav of the city, I’m putting you in cherem. I want you to know, I have the de’ah here in this town. If I put you cherem here, you are in cherem in Olam Ha’elyon too. I immediately decree b’koach haTorah that you should have the waves go the other way and that the waters should go down.’

Suddenly the waves went the other way and the water reached half of the dam and stopped. The mayor fell to his knees and kissed the Rav’s feet.

Rav Meir Simcha became the holiest person in town. The mayor, the chief of police and everyone in town swore by his name.  Rav Ellberg said he saw this himself and can bear witness to it. For months to come, everyone in the city talked about what had happened that winter. People realized what the power of Torah was. They had come face to face with the power of the Jewish Rav.

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By
Rabbi Eli Mansour

Passover- The Proper Procedures for ERUV
TAVSHILIN When Yom Tov Is On Thursday and Friday  

Regarding one law that
is applicable this year, Erev Pesach 5780 (2020). Because the holiday is
falling out on a Thursday and Friday, and we’re going straight into Shabbat,
Halacha does tell us that it is forbidden to cook from Yom Tov to Shabbat. Even
though Friday is Yom Tov and we are allowed to cook according to the Halachot
of Yom Tov, but one would not be allowed to prepare the food on Friday for the
Friday night Shabbat, unless one prepared Eruv Tavshilin on Erev Pesach, which
this year would be Wednesday. Wednesday before the holiday, Halacha says; you
take a slice of Matzah that at least has the shiur of a kezayit and you take a
hard boiled egg, and make sure
its cooked well, and you place them on the side,
and you make the Beracha, “Asher Kidishanu Bemitzvotav Vitsivanu Al Mitzvat
Eruv”, and then you recite; “Biden Eruva….”, ‘With this Eruv that I am making,
it would be permissible for me to cook, and to bake, and to carry, and to do
all my needs for Yom Tov to Shabbat.’ So Eruv Tavshilin is vital in order to
make those preparations. Now, it should be pointed out, Eruv Tavshilin while it
helps you for Friday to Shabbat, it does not help from one Yom Tov to the next.
This means, if let’s say, someone is having a Seder by their home on Thursday
night, which is the 2nd night of Yom Tov, and now they want to start preparing
Thursday afternoon, cooking the rice, and preparing some of the foods, so that
when the people come home Thursday night its all ready- It’s Forbidden. We’re
not allowed to prepare from one Yom Tov to another! We must wait until
its dark
outside, and then you can start cooking for the holiday. So this Eruv only
allows you to start preparing food Thursday night or Friday for the Shabbat
meal. Of course the cooking and the preparations have to be finished obviously
before Shabbat.


Now, in the event one forgets to make the Eruv Tavshilin,
Halacha tells us that the Rabbi of the City, of every city knowing that people
forget or don’t know, he has in mind when he makes his Eruv to include all the
dwellers in the city. So Bediavad, if you forgot to make Eruv Tavshilin, you’re
still OK, as you can rely on the Rabbi’s Eruv. However, you cannot rely on the
Rabbi’s Eruv
Lachatchila. Which means you can’t say; ‘I’m not making an Eruv,
and I’m too busy, and I’m relying on the Rabbi’s.’ That does not work. It only
works in the case where you made a mistake, or you forgot or there were
circumstances where you couldn’t do the Eruv.

Of course you place the Eruv in a safe place and Halacha
says you have to be careful that you don’t eat it until after you finish your
cooking on Friday for Shabbat. Halacha says, let’s say you ate or somebody ate
it, then now your Eruv is invalid, so either you have to rely on the Rabbi’s
Eruv, or Halacha says you can make Eruv Tavshilin on the 1st day of Yom Tov.
It’s an interesting Case. Let’s say you remember on the 1st day of Yom Tov,
this year being Thursday that you didn’t make Eruv Tavshilin, you could then
still make it. However, you have to say the following condition. The condition
is we have 2 days of Yom Tov, and Yom Tov is really on Thursday or on Friday.
We keep 2 days out of Safek, but one of the days is actually Yom Tov and one of
the days is really Chol, so we make the following condition: ‘If today is Yom
Tov, and therefore I would not be allowed to make an Eruv on Yom Tov, then no
problem, because you don’t need an Eruv, because tomorrow, Friday would really
be a weekday, and you’re allowed to cook a weekday to Shabbat. So again, if
today is Yom Tov, then you really don’t need an Eruv. However, if today is Chol,
then you’re allowed to make an Eruv, and then you make the Eruv, so that Friday
you can cook for Shabbat, and when tomorrow is Yom Tov, so therefore you make
this condition. Once you make this condition the Eruv then works even on Yom
Tov Rishon (1st day), but you do not make a Beracha.

Halacha says when should you eat the Eruv? Preferably you
eat it on Shabbat, and the custom is to eat at Seudat Shelishit. You take the
Matzah and the egg in order to do another Mitzvah. The Gemarah says that since
you’re doing one Mitzvah, you want to recycle it and do another Mitzvah. Again
you should remind the ladies or the men, as
its not specifically a lady’s item,
that one should prepare the Eruv Tavshilin on Wednesday afternoon, and one
should set it aside and fulfill this most important Mitzvah.

It’s a trivia question – What’s the only Beracha that
Lechatchila, you could only make on a Wednesday? And that’s the Beracha of Al
Mitzvat Eruv.

The above Halachot are all from the Shulchan Aruch

 

Passover- Eruv Tavshilin  

When Yom Tov falls on
Friday, Halacha forbids cooking or making any preparations on that day for
Shabbat, unless one follows the procedure known as "Eruv Tavshilin."
The Eruv Tavshilin is made on Erev Yom Tov; thus, if Yom Tov falls on Thursday
and Friday, one would make the Eruv Tavshilin on Wednesday, before the onset of
Yom Tov. One takes a
Ke'zayit (the volume of an olive) of bread – or, on
Pesach, Matza – together with a cooked food – our practice is to use an egg –
and sets them aside. He then makes the formal declaration stating that through
this Eruv it will be permitted to cook, bake and make any preparations
necessary on Yom Tov for Shabbat. Without making an Eruv Tavshilin, one may not
prepare on Yom Tov for Shabbat.


Chacham Ovadia Yosef writes that even if one did make an
Eruv Tavshilin, he should preferably not cook and prepare for Shabbat late in
the day on Yom Tov, shortly before the onset of Shabbat. He should endeavor to
prepare the food early enough in the day that it could potentially be served to
guests who arrive while it is still Yom Tov, before Shabbat. This is an
additional measure of stringency; if one cooked food late in the day on Yom
Tov, the food is nevertheless permissible for consumption on Shabbat.
Preferably, however, one should prepare food earlier in the day.

Summary: When Yom Tov falls on Shabbat, one must make an
Eruv Tavshilin on Erev Yom Tov to allow preparing on Yom Tov for Shabbat. Even
if one did make an Eruv Tavshilin, he should preferably not prepare food for Shabbat
late in the day on Friday

 

What Is The Latest Time On Erev Yom Tov,
One Can Make Eruv Tavshilin?

When Yom Tov falls on Friday, one must prepare an
Eruv Tavshilin before sunset on Erev Yom Tov to allow cooking on Yom Tov for
Shabbat. The question was raised as to whether or not somebody who forgot to
prepare an Eruv Tavshilin before sundown on Erev Yom Tov has the opportunity to
do so after sunset. 

Chacham Ovadia Yosef addresses this question in his work Yechaveh Da'at (6:31),
and he concludes that in such a case one may, in fact, prepare his Eruv
Tavshilin during the thirteen-minute period after sunset called Bein
Ha'shemashot. He adds that one may even recite the Beracha when preparing the
Eruv Tavshilin during this period. 

Chacham Bentzion Abba Shaul (Jerusalem, 1924-1998), in Or Le'tziyon (22:8),
adopts this position, as well. He adds, however, that once a person recites
Arvit on the night of Yom Tov, or even responds to "Barechu" at the
beginning of Arvit, he has effectively begun his observance of Yom Tov and
therefore can no longer prepare an Eruv Tavshilin. Even if one responds to
"Barechu" within thirteen minutes after sundown, he may no longer
prepare the Eruv Tavshilin. 

Summary: One who forgot to prepare an Eruv Tavshilin before sundown on Erev Yom
Tov may still do so – with a Beracha – within thirteen minutes after sundown,
unless he recites Arvit or responds to "Barechu" during Arvit, in
which case he may no longer prepare the Eruv Tavshilin.

 

Which Foods are Suitable for the Erub
Tabshilin?

An Erub Tabshilin is prepared before Yom Tob in
situations where Yom Tob is immediately followed by Shabbat, in order to allow
cooking on Yom Tob for Shabbat. The Erub Tabshilin must consist of two foods –
one baked, and one cooked. The baked food is traditionally a piece of bread, or
a piece of Masa on
Pesah. As for the cooked food, it was for many years
customary to use a hardboiled egg for this purpose. The reason is that the food
must be able to remain fresh until Shabbat, and before refrigeration, there
weren’t many foods that could remain fresh for this long. An egg was therefore
used because it could be stored and eaten for a number of days. 

Nowadays, however, Hacham Ovadia Yosef ruled, it is preferable to use a more
“Hashub” (significant) food for the Erub Tabshilin. Since food can now be
refrigerated and kept fresh, one should try to use a food such as a piece of
fish or meat for the
Erub Tabshilin, rather than an egg. Certainly, if one uses
an egg, it suffices to allow cooking on Yom Tob for Shabbat, on condition that
it was not peeled. The Gemara in Masechet
Nidda (17) teaches that eating an egg
that has been left unpeeled overnight can be injurious to one’s health. Since
the food of the Erub Tabshilin must be edible, an egg that is left overnight
without a peel is not suitable. Thus, although it is preferable to use a more
significant food, one may use an egg, as long as it is not peeled before it is
eaten on Shabbat. 

In general, any food that is boiled, roasted, poached, etc. is suitable for the
Erub Tabshilin. In fact, it once happened that a person had only tomato sauce,
and he used it as the cooked food for the Erub Tabshilin, as it is made from
cooked tomatoes. Pickled foods are suitable, as well, and thus one may
designate a jar of pickles for the Erub Tabshilin together with the bread or
Masa. The exception to this rule is food that is not ordinarily eaten at a meal
with bread, such as farina and the like. Such foods, according to Hacham Ovadia
Yosef, should not be used for the Erub Tabshilin. 

There is a debate among the Halachic authorities as to the status of milk with
regard to Erub Tabshilin. Hacham Ben Sion Abba Shaul (Israel, 1923-1998), in
his Or
Le’sion (vol. 3, p. 215), ruled that pasteurization qualifies as
“cooking,” and thus milk and dairy products purchased in stores today are
considered “cooked” foods. Thus, for example, if a person drinks milk at the
Se’uda Mafseket (final meal) before Tisha B’Ab, when only a single cooked food
is allowed, he may not eat another cooked food. By the same token, milk and
dairy products may be used as the cooked food for the Erub Tabshilin. Hacham
Ovadia Yosef, however, disputes this ruling, and claims that pasteurization
differs from cooking. Boiling has the effect of eliminating bacteria in the
milk, but does not cause a fundamental change in its nature. “Cooking” for the
purposes of Halacha requires transforming the food in some way, and thus
pasteurization would not qualify. Accordingly, Hacham Ovadia rules that one may
drink milk and partake of another cooked food at the
Se’uda Mafseket. It stands
to reason that he would also disqualify milk for the Erub Tabshilin, since it
is not considered Halachically “cooked.” 

Summary: The Erub Tabshilin must consist of one baked food – customarily a
piece of bread or Masa – and one cooked food. It is best to use a significant
food, such as a piece of fish or meat, though strictly speaking, one may use
any food that has been cooked, roasted, poached or pickled. An egg may be used
as long as it is not peeled before it is eaten. Pasteurized milk does not
qualify as a cooked food. Regardless, as mentioned, it is preferable to use a
significant food such as fish or meat

 

Must a Guest Prepare an Erub Tabshilin?

When Yom Tob falls on Friday, one must prepare an
Erub Tabshilin on Thursday afternoon, before the onset of Yom Tob, in order to
allow cooking on Yom Tob in preparation for Shabbat. The question arises as to
whether a person who spends Yom Tob in a hotel must prepare an
Erub Tabshilin.
After all, hotel guests do not cook food for Shabbat, as their food is provided
by the hotel catering staff, which prepares an
Erub Tabshilin before Yom Tob to
allow them to cook food for Shabbat on Yom Tob. Seemingly, as the guests will
not be cooking at all in preparation for Shabbat, there is no need for them to
make an
Erub Tabshilin before Yom Tob. This question also applies in the case
of a young couple spending Yom Tob with parents, who do all the food
preparations. In this case, too, the couple is not planning on cooking food for
Shabbat, seemingly obviating the need to prepare an Erub Tabshilin. 

In truth, this issue is subject to a debate among the Rishonim (Medieval
Halachic scholars). Essentially, the question boils down to whether or not an
Erub Tabshilin is required to allow lighting Shabbat candles on Friday
afternoon when Friday is Yom Tob. Tosafot (Talmud commentaries by Medieval
French and German scholars), in Masechet Besa, as well as the Rosh (Rabbenu
Asher Ben Yehiel, Germany-Spain, 1250-1327), maintained that one who did not
prepare an Erub Tabshilin before Yom Tob on Thursday afternoon may not light
Shabbat candles on Friday afternoon. In their view, just as the
Erub Tabshilin
is necessary to allow cooking food on Yom Tob for Shabbat, it is also needed to
allow lighting candles on Yom Tob for Shabbat. Indeed, some versions of the
Erub Tabshilin text make explicit reference to candle lighting as one of the
purposes of the Erub (“U’l’adlukeh Sheraga
Mi’Yom Tob Le’Shabbat”). According
to this view, then, guests are required to prepare an
Erub Tabshilin, despite
the fact that they have no need to cook for Shabbat, since they do need to
light candles for Shabbat. 

The Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204), however, in his
discussion of
Erub Tabshilin in Hilchot Yom Tob, makes no mention at all of
candle lighting being
dependant upon the Erub. And Maran, in the Shulhan Aruch
(Orah Haim 527:19), writes explicitly that one may light Shabbat candles on
Friday even without having prepared an
Erub Tabshilin before Yom Tob.
Therefore, Halacha does not require guests to prepare an Erub Tabshilin before
the onset of Yom Tob on Thursday, since they are not cooking and candle
lighting is permitted even without the Erub. Nevertheless, Hacham Ovadia Yosef
ruled that it is preferable for guests – whether at a hotel or at parents, or
in similar situations – to prepare an Erub without a Beracha in order to
satisfy all views. This means that they should take the Masa and cooked food
and recite the “Be’haden Eruba” text, without the introductory Beracha. This
ruling appears in Yalkut Yosef – Sefirat Ha’omer, p. 246 (listen to audio
recording for precise citation). 

Summary: In a situation where Erub Tabshilin is required, guests who will not
be cooking on Yom Tob for Shabbat do not have to prepare an
Erub Tabshilin.
Nevertheless, it is preferable for them to do so, but without reciting the
introductory Beracha

 

Does an Erub Tabshilin Allow Cooking on
the First Day of Yom Tob for Shabbat?

An Erub Tabshilin is required when Yom Tob occurs
immediately before Shabbat, in order to allow one to cook on Yom Tob in
preparation for Shabbat. Thus, when Yom Tob falls on Friday and Shabbat (as the
last days of
Pesah fell this year, 5752), we prepare an Erub Tabshilin on Thursday,
before Yom Tob, allowing us to cook on Friday in preparation for Shabbat. 

The question arises as to how far this Halacha extends in situations where Yom
Tob is observed on Thursday and Friday. In such a case, of course, we prepare
an Erub Tabshilin before Yom Tob on Wednesday so we may prepare food on Yom Tob
for Shabbat. The question is, does the Erub Tabshilin allow us to cook for
Shabbat only on Friday, or may one cook already on Thursday – the first of the
two days of Yom Tob – in preparation for Shabbat? 

The consensus among the Rishonim (Medieval Halachic scholars) is that the Erub
Tabshilin allows cooking for Shabbat only on the second day of Yom Tob, Friday.
The Rosh (Rabbenu Asher Ben Yehiel, 1250-1327) explains that the observance of
the second day of Yom Tob in the Diaspora applies only “Mi’de’rabbanan” (by
force of Rabbinic enactment), and not by force of Torah law, and therefore the
Sages permitted cooking on the second day for Shabbat through an
Erub
Tabshilin. This does not apply on the first day, when cooking is forbidden by
the Torah. Others explain, quite simply, that cooking for Shabbat is only
permitted on Friday, the day immediately preceding Shabbat. 

This is, indeed, the ruling of Hacham Ovadia Yosef in his responsa (Yehaveh Da’at
6:32; listen to audio recording for precise citation). He emphasizes that this
ruling applies even if somebody is unable to cook for Shabbat on Friday due to
circumstances beyond his control. Even in such a case, the
Erub Tabshilin does
not permit cooking on Thursday for Shabbat. However, he adds, if somebody
violated this Halacha and cooked on Thursday for Shabbat, the food is
permissible for consumption. 

Summary: If Yom Tob falls on Thursday and Friday, we prepare an Erub Tabshilin
to allow cooking on Friday for Shabbat. One may not cook on Thursday for
Shabbat, even though he prepared an
Erub Tabshilin

 

If a Person Realizes Upon Arriving in
the Synagogue That He Had Not Prepared an Erub Tabshilin

An Erub Tabshilin must be prepared before Yom Tob in
situations where Yom Tob immediately precedes Shabbat, in order to allow one to
cook on Yom Tob in preparation for Shabbat. The question arises concerning the
case of a person who arrives in the synagogue for
Minha on Ereb Yom Tob and
realizes just then that he had forgotten to prepare an
Erub Tabshilin. What
options are available for such a person if he does not have time to return home
and prepare the
Erub Tabshilin before Yom Tob? 

Some authorities rule that a person can prepare an Erub Tabshilin even in the
synagogue by designating food products in the home as the Erub. For example, if
he knows that there is a hardboiled egg in the refrigerator and a piece of
bread in a certain place in the kitchen, he can stand in the synagogue and make
the Erub declaration, stating that through such-and-such food items in
such-and-such place it would be permissible to cook and make preparations on
Yom Tob for Shabbat. Others, however, dispute this position, and claim that one
cannot recite the
Erub Tabshilin declaration, which begins with the words
“Be’haden Eruba” (“With this Erub”), if the Erub is not present in front of
him. 

In light of this debate, Hacham Ovadia Yosef rules that a person in this
situation should, if possible, call his wife and have her prepare the
Erub
Tabshilin. If a person has no one at home to prepare the Erub, then he may rely
on the lenient position and prepare the Erub in the synagogue, as discussed.
However, in order to satisfy all opinions, he should stipulate that if this
preparation of the Erub is ineffective, then he relies on the
Erub Tabshilin
prepared by the local Rabbi. The “Gadol Ha’ir” (leader of the community) has
the entire community in mind when he prepares his
Erub Tabshilin, and thus one
may rely upon the Rabbi’s
Erub Tabshilin when the need arises. As such, if a
person remembers upon arriving in the synagogue that he had not prepared an
Erub Tabshilin, he should designate the Erub in the synagogue but stipulate
that if this is ineffective then he relies on the Rabbi’s Erub. 

Summary: In a situation where an Erub Tabshilin is required, one who remembers
upon arriving in the synagogue that he had not prepared an
Erub Tabshilin
should designate the Erub in the synagogue, having in mind food products in his
home that he designates as the Erub. He should then stipulate that if Halacha
follows the view that this method is ineffective, then he relies on the Rabbi’s
Erub. He may then cook on Yom Tov in preparation for Shabbat according to all
opinions

Shabbat Shalom


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