Announcements

Mincha & Arvit next week 7:15 pm

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SELICHOT

Sundays 7 am

Weekdays 6 am

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Elul 5777

September 2017

Ladies’ Seating Plan for the Yamim Noraim – High Holy Days

Dear Ladies,

We hope this letter finds you well and in good health.

As we know tefila, prayer, is our strongest tool in connecting directly to Hashem and especially during the upcoming awe-inspiring days of Rosh Hashanah and Yom Kippur, now only a few days away. It is vitally important that we use our tefilot to ask Hashem to inscribe each and every one of us in the Book of Life and that all may merit a year of health and happiness.

The Shulhan Aruch expresses the importance of makom kabua, makon kodesh – that a person’s regular and fixed place where he or she prays has a direct relationship to the power of the tefila, to the extent that the place a person prays is called kodesh – holy.

Therefore, in order to avoid disappointment on such special days we are willing to reserve a seat for lady members of our community.

We will attempt, to the best of our ability, to allocate the seats according to where the ladies sit throughout the year, but we cannot guarantee how the seats will be allocated. We will also consider accommodating places for unmarried girls over Bat Mitzva to sit next to or close to their mothers.

Please tick for which day(s):

1) ONLY Rosh Hashana (2 days) _______

2) ONLY Yom Kippur _______

3) BOTH (Rosh Hashana and Yom Kippur) _______

Please let us know below who the seat is for:

1) Name _______________________________

2) Name _______________________________

3) Name _______________________________

DEADLINE: THURSDAY 15 SEPTEMBER

Please note, we will gladly reserve and allocate you a seat, however, if for example, you are allocated a seat for Yom Kippur but can only come for Ne’ilah please understand that your seat cannot be kept vacant all day, when others could use the seat until you arrive.

Therefore, we endeavour to do the following:

· A clear sign will be posted asking ladies to respect the allocated seating plan by not sitting in someone’s allocated place and to vacate the seat as soon as the lady comes.

· If someone is sitting in your allocated seat when you arrive, you have the right to politely ask that person to move.

· We request that you ask the lady to move in the most polite, discreet and nicest way possible so as not to cause embarrassment, offence or any discomfort whatsoever.

Thanking you in advance.

Tizku leshanim rabot

The Gabbaim

PS – Whilst there is no charge for allocating you a seat, any donations made will be gratefully appreciated.

You can reserve by replying to this email or speak directly to Mrs E Jacobs by the DEADLINE: THURSDAY 15 SEPTEMBER

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Reminder

There is a big Segula

to pay all your debts

before Rosh Hashana

therefore if you have

pledged a donation to the

Bet Hakeneset

and have not yet paid

here is a kind reminder

Tizke Lemitzvot

Ketiva Vechatima Tova

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JOINT LEARNING PROJECT

To be completed by 17th Cheshvan [nearly 3 months so plenty of time!!!]

[*not daf]

Contact Rabbi Stamler to reserve your section 07738002480

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SHABBAT

Shabbat Times

לוח זמני תפלה לקיץתשע"ז

Summer Timetable 5777 – 2017

* For those not in synagogue, but wishing to bring in Shabbat with the community, 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.)

Mincha 6:00 pm

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Children’s Service From 10 am Every Shabbat morning

Children’s Tehilim straight after Musaf

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Anyone wishing to donate a Kiddush Please email Moorlanenews

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Q & A on Parashat Ki Tavo

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

1. When did the obligation to bring bikkurim begin?
   26:1 – After the Land was conquered and divided.
2. Bikkurim are from which crops?
   26:2 – The seven species for which Eretz Yisrael is praised.
3. How does one designate bikkurim?
   26:2 – When he sees the first fruit ripen on a tree, he binds a piece of straw around it to mark it as bikkurim.
4. Who shakes the basket containing the bikkurim?
   26:4 – The kohen places his hands under the hands of the one bringing it, and they wave the basket together.
5. What does "v’anita v’amarta" mean?
   26:5 – Speak loudly.
6. Which Arami "tried to destroy my father?"
   26:5 – Lavan.
7. When during the year may bikkurim be brought? Until when are the special verses recited?
   26:11 – Bikkurim are brought from Shavuot until Channuka. The verses are recited only until Succot.
8. Someone declaring that he separated terumah and ma’aser says: "And I didn’t forget." What didn’t he forget?
   26:13 – To bless Hashem.
9. What were the Jewish People to do with the 12 stones on Mt. Eval?
   10. 27:2 – Build an altar.
10. Six tribes stood on Mt. Eval and six on Mt. Gerizim. Who and what were in the middle?
    27:12 – Kohanim, levi’im and the Holy Ark.
11. Who "causes the blind to go astray?"
    27:18 – Any person who intentionally gives bad advice.
12. How does one "strike another secretly?"
    27:24 – By slandering him.
13. Eleven curses were spoken on Mt. Eval. What is the significance of this number?
    27:24 – Each curse corresponds to one of the tribes, except for the tribe of Shimon. Since Moshe didn’t intend to bless the tribe of Shimon before his death, he did not want to curse them either.
14. Why are sheep called "ashterot"?
    28:4 – Because they "enrich" (m’ashirot) their owners.
15. How is the manner of expressing the curses in Parshat Bechukotai more severe than in this week’s parsha?
    28:23 – In Bechukotai the Torah speaks in the plural, whereas in this week’s Parsha the curses are mentioned in the singular.

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Halachot from Maran Rabbi Ovadia Yosef Ztz’l

חודש הרחמים והסליחות

כבר הזכרנו באחת ההלכות הקודמות, מאיזה טעם אנו נוהגים להרבות בסליחות ותחנונים בכל ימי חודש אלול, שהוא מסוגל לסליחה וכפרה.

וידוע שבימים אלה אנו קרובים יותר לה’ יתברך, והוא ממהר לשמוע תפילות. כמו שדרשו "אני לדודי ודודי לי", ראשי תיבות אלול. וכן בפסוק "ובא לציון גואל ולשבי פשע ביעקב", רמוז חודש "אלול". וכתב רבינו יונה בספר היראה בזו הלשון, "משנכנס אלול עד מוצאי יום הכפורים יהיה ירא וחרד מאימת יום הדין". ובזכות התשובה בימים אלה, אנו עתידים להגאל, כמו שנרמז בפסוקים שאמר דוד המלך, "לדוד ה’ אורי וישעי", אורי, בראש השנה, וישעי, ביום הכפורים. ומסיים דוד המלך, "לולא האמנתי לראות בטוב ה’", ופירשו רבותינו (בברכות ד.), שהיה דוד המלך מתיירא (מפחד) שמא יגרום החטא ולא תבא הישועה, ולכן יש ניקוד (נקודות) מעל המילה "לולא" האמנתי לראות בטוב ה’, שרצונו לרמוז בזה על חודש "אלול" (אותיות לולא), שבזכות תשובתינו בימים אלה נוושע ביום הדין.

וכתב הגאון רבי דוד עמר ז"ל, בספר תפלה לדוד (סי’ ריב), שבחודש אלול ובעשרת ימי תשובה, נכון מאד לכוין בברכת "השיבנו אבינו לתורתך" שבתפלת שמונה עשרה, ולהזכיר כמה משמותיהם של אלה שנטו מדרכי ה’ ותורתו, ויצאו לתרבות רעה, וביחוד אם הם קרוביו. והביא כל זה מרן רבינו הגדול זצ"ל הכ"מ בספרו חזון עובדיה (עמוד כה). וכמו כן בודאי שראוי לאדם להתפלל גם על עצמו, שיזכה לשוב בתשובה, ולעלות מעלה מעלה בתורה וביראת ה’. וגם כל בקשותיו האחרות, יהיו לשם שמים, שאם תהיה לו פרנסה טובה ובריאות טובה, יוכל להתחזק עוד ועוד בעבודת ה’.

ובאמת שאם נתבונן, הלא נראה כל איש ואשה, כמה אנו מאריכים בתפלה על קרובינו שחלילה אינם בקו הבריאות, או מעוכבי זיווג וכדומה. והלא הדברים קל וחומר, כי הכאב על מי שאינו הולך בדרך ה’ הוא גדול פי כמה וכמה, שמאבד עצמו מחיי העולם הבא, ואינו מזכה את עצמו בזכויות רבות לחיי עולם הנצח, אשר כל קורות האדם בזה העולם הם כאין וכאפס לעומת חיי העולם הבא.

וזכור לנו, שאחר פטירת רעייתו של מרן רבינו זצ"ל, היה מרבה בתפלות ובלימוד תורה לעלוי נשמתה, והיה מזכיר מה שכתבו המקובלים, שיראה אדם את קרובו הנפטר כאילו הוא עומד ומתחנן לפניו שיצילו מאש אוכלה. כי צורך האדם בעולם הבא לזכויות ומעשים טובים בכדי לזכות בחיי העולם הבא, הוא גדול לאין שיעור מכל צרכיו בזה העולם השפל והחולף.

והגאון רבי דוד עמר הנזכר, הביא בספרו את הנוסח הנכון למי שרוצה להוסיף שמות קרובים בברכת "השיבינו", שיאמר בתוך הברכה, אחרי אמירת "השיבנו אבינו לתורתך וקרבנו מלכינו לעבודתך והחזירינו בתשובה שלימה לפניך": יהי רצון מלפניך ה’ אלהינו ואלהי אבותינו, שתחתור חתירה מתחת כסא כבודך להחזיר בתשובה שלימה כל פושעי ישראל, ובכללם תחזיר בתשובה שלימה את (יאמר את שם הקרוב ואת שם אמו, כגון דוד בן אסתר), כי ימינך פשוטה לקבל שבים, ברוך אתה ה’ הרוצה בתשובה.

(ונכון שבסיום הברכה כשמזכיר את שם ה’, יכוין שניקוד שם ה’ בכתיבתו בברכה זו, הוא בסגול, כפי שמודפס בסידורים המדויקים).

ויהי רצון שהשם יתברך יחזיר את כל פושעי ישראל בתשובה שלימה וידעו תועי רוח בינה, ומלאה הארץ דעה את ה’ כמים לים מכסים

The Month of Mercy and Forgiveness

We have already discussed in a previous Halacha the reason why we customarily recite Selichot prayers throughout the entire month of Elul which is an auspicious time for forgiveness and atonement.

It is well-known that during these days we are closer to Hashem and he hears our prayers more quickly than usual, as our Sages have expounded the verse, “Ani Le’Dodi Ve’Dodi Li” (“I am to my beloved and my beloved is to me”) which is an acronym for the word “Elul.” Similarly, the month of Elul is also hinted in the verse, “Uva Le’Zion Go’ElUl’shaveh Fesha Be’Yaakov.” Furthermore, Rabbeinu Yonah writes in his Sefer Ha’Yir’ah: “From the beginning of Elul until the conclusion of Yom Kippur, one should be filled with fear and trepidation over the Day of Judgment.” In the merit of the repentance during these days, we shall one day be redeemed, as is hinted in the verses composed by King David, “A Psalm by David, Hashem is my light and salvation”: “My light” on Rosh Hashanah “and salvation” on Yom Kippur. King David ends this Psalm by saying, “Were it not that I believe that I should see the goodness of Hashem,” and our Sages explain (Berachot 4b) that King David feared that sins might impede the salvation and thus, the word “Luleh” (“Were it not,” also the same Hebrew letters as “Elul”) is dotted in the scripture in order to allude to the fact that in the merit of our repentance during the month of Elul, we shall be saved on the Day of Judgment.

Hagaon Harav David Amar zt”l writes in his Sefer Tefillah Le’David (Chapter 212) that during the month of Elul and the Ten Days of Repentance (the ten days between Rosh Hashanah and Yom Kippur), it is especially worthy to recite the blessing of “Hashivenu Avinu Le’Toratecha” (fifth blessing of the Amidah prayer which deals with repentance) with proper concentration and to mention the names of some individuals who have strayed from the proper path of Hashem and His Torah, especially if they are one’s relatives. Maran Rabbeinu Ovadia Yosef zt”l quotes this in his Chazon Ovadia-Yamim Nora’im (page 25). One should certainly pray that one merit repenting fully on his own and continue to ascend higher and higher in spirituality.

Indeed, if we stop and think for a moment, do we not all pray lengthily for our relatives who, G-d-forbid, are not in the best of health or have yet to find their marriage partners and the like? Certainly the pain one feels for an individual who does not follow the path of Hashem is much greater, for such an individual loses his share in the World to Come and misses out on countless merits in the Eternal World; anything a person can experience in this world pales greatly in comparison to life in the World to Come.

We remember that when Maran zt”l’s wife passed away, he would learn and pray a substantial amount in order to elevate her soul. He would mention what the Mekubalim say that one should imagine his deceased relative as though he is standing before him and begging him to save him from a raging inferno. One’s need for merits and good deeds in order to merit entry in the World to Come is infinitely greater than any physical need one may have in this lowly, fleeting world.

The aforementioned Hagaon Harav David Amar quotes in his work the correct text for one who wishes to insert names of relatives in the blessing of “Hashivenu.” After reciting “Hashivenu Avinu Le’Toratecha Ve’Karevenu Malkeinu La’Avodatecha Ve’Hachazirenu Bitshuva Shelema Lefanecha,” one inserts: “May it be Your will, Hashem our G-d and the G-d of our fathers, that You dig a tunnel under Your Holy Throne to accept the repentance of all of the sinners of Israel, and similarly may You cause so-and-so (insert name) son/daughter of so-and-so (insert mother’s name) to repent fully, for Your right hand is outstretched to accept those who are repentant,” then conclude the blessing, “Baruch Ata Hashem Ha’Rotzeh Bitshuva.” Here is the actual Hebrew text one should recite in the Amida:

יהי רצון מלפניך ה’ אלקינו ואלקי אבותינו שתחתור חתירה מתחת כסא כבודך להחזיר בתשובה שלימה לכל פושעי ישראל, וכן תחזיר בתשובה שלימה את פלוני בן פלונית, כי ימינך פשוטה לקבל שבים.

It is correct that when one concludes this blessing upon reciting the name of Hashem one should have in mind that this name of Hashem is punctuated with the “Segol” mark, as is printed in precise Siddurim; one should concentrate on this but not utter it.

May Hashem return all sinners of Israel to Him through complete repentance and may the land be filled with the knowledge of the Hashem like the waters that fill the sea.

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During the week

Shiurim in our Bet Hakeneset

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Shabbat Shalom

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