Announcements

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This Shabbat we take out 3 Sefarim

1) Parashat Vayikra

2) Rosh Chodesh

3) Hachodesh

There will be 6 Aliyot in the 1st sefer Torah, (No kadish after 1st Sefer)

followed by the reading from the 2nd Sefer for Rosh Chodesh

followed by Kadish

then from the 3rd Sefer we read Hachodesh

followed by Kadish

Haftara will be Hachodesh

with the 1st and last Pasuk of Rosh Chodesh

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The Mahamad

&

Moorlanenews

would like to thank

Yaniv Salem

&

Michael Warwick

for their generous donations

for the refurbishment of our Bet Hakenesset.

May we see the building of the Bet Hamikdash
Bimhera Biyamenu

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Mazal Tov

to the Kollel

who have completed their 2nd & final examination by Dayan O Westheim for Semicha on Tuesday,

following on from the 1st stage of oral examination in July 2017.

This is the culmination of years of hard study of intricate subject matter with many revisions and internal tests

to commit the material to memory to be able to answer questions on a wide ranging syllabus.

The Kollel members excelled themselves, showing an in-depth knowledge on a very wide range of Kashrut topics.
The examination was held on the Shul’s premises.

[After Arbit Dayan Westhem commented fondly on his memories of Sefardi tefillot in Paris and was full of praise of the dignity and decorum of  Sefardi prayer.]

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KLBD

Passover products 5778 attached

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Sefardi Kasherut Authority

Pesach list

Kosher for Passover products 2018

Items not requiring kosher for Passover certification:

The following products do not need to be purchased kosher for Passover as they are always acceptable:

• All paper plates and tablecloths
• Black Teas loose or in tea bags
• Coffee Beans
• Coffee Granules
• Instant Coffee
• Granulated Sugar (Icing sugar must be bought kosher for Passover)
• Demerara Sugar
• Salt
• Still plain bottled water
• Washing up liquids
• Whole Almonds do not need a hechser for Pesach
• All pure honey

SHABBAT

Shabbat Times

לוח זמני תפלה לחורףתשע”ח

Winter Timetable 5778 – 2017 / 18

Shabbat Services

Children’s Service From 10am Every Shabbat morning

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

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Q & A on Parashat Vayikra

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

1. Who does the word “eilav” in verse 1:1 exclude?
   1:1 – Aharon.
2. Name all the types of animals and birds mentioned in this week’s Parsha.
   1:2,14, 3:12 – Cattle, sheep, goats, turtledoves (torim), and doves (bnei yona).
3. What two types of sin does an olah atone for?
   1:4 – Neglecting a positive command, and violating a negative command which is rectified by a positive command.
4. Where was the olah slaughtered?
   1:5 – In the Mishkan Courtyard (azarah).
5. What procedure of an animal-offering can a non-kohen perform?
   1:5 – Ritual slaughter.
6. Besides the fire the kohanim bring on the altar, where else did the fire come from?
   1:7 – It descended from Heaven.
7. At what stage of development are torim (turtledoves) and bnei yona (young pigeons) unfit as offerings?
   1:14 – When their plumage turns golden. At that stage, bnei yona are too old and torim are too young.
8. What is melika?
   1:15 – Slaughtering a bird from the back of the neck using one’s fingernail.
9. Why are animal innards offered on the altar, while bird innards are not?
   1:16 – An animal’s food is provided by its owner, so its innards are “kosher.” Birds, however, eat food that they scavenge, so their innards are tainted with “theft.”
10. Why does the Torah describe both the animal and bird offerings as a “satisfying aroma”?
    1:17 – To indicate that the size of the offering is irrelevant, provided your heart is directed toward G-d.
11. Why is the term “nefesh” used regarding the flour offering?
    2:1 – Usually, it is a poor person who brings a flour offering. Therefore, G-d regards it as if he had offered his nefesh (soul).
12. Which part of the free-will mincha offering is burned on the altar?
    2:1 – The kometz (fistful).
13. The Torah forbids bringing honey with the mincha. What is meant by “honey”?
    2:11 – Any sweet fruit derivative.
14. When does the Torah permit bringing a leavened bread offering?
    2:12 – On Shavuot.
15. Concerning shelamim, why does the Torah teach about sheep and goats separately?
    3:7 – Because they differ regarding the alya (fat tail). The lamb’s alya is burned on the altar but the goat’s is not.
16. For most offerings the kohen may use a service vessel to apply the blood on the mizbe’ach. For which korban may he apply the blood using only his finger?
    3:8 – The chatat.
17. Who is obligated to bring a chatat?
    4:2 – One who accidentally transgresses a negative commandment whose willing violation carries the karet (excision) penalty.
18. Where were the remains of the bull burned while in the wilderness? Where were they burned during the time of the Beit Hamikdash?
    4:12 –
19. Outside the three camps.

Outside Jerusalem. What two things does a voluntary mincha have that a minchat chatat lacks?5:11 – Levona and oil. What is the minimum value of a korban asham?5:15 – Two shekalim. ****

Halachot from Maran Rabbi Ovadia Yosef Ztz’l

הכשר השולחן והשיש

כבר ביארנו, שכשם שיש לייחד כלים נפרדים למאכלי בשר ולמאכלי חלב, כמו כן בחג הפסח, אסור להשתמש בכלים של כל השנה, אלא יש לייחד כלים כשרים לפסח.

ואמנם יש אופנים בהם ניתן להכשיר כלי שהשתמשו בו בחמץ, ולעשותו כשר לפסח.

כלי פלסטיק, יש להם הכשר לפסח כדרך תשמישן, דהיינו שאם נשתמשו בהם בצונן, די להם בשטיפה יסודית, ואם נשתמשו בהם בכלי שני, דהיינו שיצקו לתוכם מאכלים חמים מסיר אחר, יש להם הכשר על ידי עירוי מים רותחים מכלי ראשון, וכפי שכבר הסברנו, שניתן לעשות זאת על ידי יציקת מים רותחים מהקומקום החשמלי ישירות על גבי כלי הפלסטיק.

ולפיכך “שעוונית” (שהיא מפה מחומר פלסטי) שהייתה פרושה על גבי השולחן במשך כל השנה, ויש לחוש שנשפכו על גביה מאכלי חמץ רותחים במשך השנה. אפשר להכשירה על ידי ניקיון יסודי, ועירוי מים רותחים מכלי ראשון על גבי השעוונית, וכן ניתן להכשיר את השעוונית, על ידי כיבוס במים רותחים.

ואם אכלו על השלחן בלא הפסק מפה נוהגים להכשירו על ידי ניקיון יסודי ועירוי במים רותחים כנ”ל. ואם אין רוצים לערות מים רותחים על גבי השלחן כדי שלא יתקלקל או מאיזה סיבה שתהיה, מותר לאכול על גביו בחג הפסח על ידי שיפרוש עליו מפה או שעוונית.

דין השיש שבמטבח הרי הוא כדין השלחן, ואפשר להכשירו לפסח על ידי שיערו עליו מים רותחים מכלי ראשון אחרי ניקוי יסודי. וכמו כן יש להכשיר את הכיורים בבית (אף אם הם עשויים חרסינה) על ידי עירוי מים רותחים מכלי ראשון, ודי בזה. ויש המחמירים לצפות את השיש והכיור בנייר אלומיניום. ונכון לעשות כן על ידי נייר חזק ועבה, כדי שלא יקרע בקלות.

כתב רבינו יהודה החסיד, שבהיות ודיני הגעלה מרובים מאד בפרטיהם ובפרטי פרטים, ראוי למנות בעל תורה להשגיח על הגעלת כלים. וכן בכל מקרה שמתעוררת שאלה בדיני פסח, צריך כל אדם לפנות לתלמיד חכם אמיתי שיורה לו הדרך אשר ילך בה ואת המעשה אשר יעשון

Koshering Tables and Countertops

We have previously discussed that just as one should designate vessels for milk and meat respectively, likewise, regarding the holiday of Pesach, one should not use his regular Chametz vessels that were used all year round; rather, one should designate special Kosher for Pesach vessels.

Nevertheless, there are ways to make vessels that were used for Chametz kosher for Pesach use.

Plastic utensils are able to be koshered according to their use, meaning that if they were used with cold items, a thorough washing is sufficient, and if they were used as a “Keli Sheni”, meaning that hot foods were dished into them from a different pot, they may be koshered by pouring boiling water from a “Keli Rishon” (the pot where the water was boiled) onto them. As we have explained in a previous Halacha, this may be performed by pouring boiling water directly from an electric kettle onto the plastic utensil.

Therefore, if there was a plastic tablecloth (non-disposable) draped over the table during the course of the year and there quite possibly could have been hot Chametz that spilled onto it, it may be koshered through a thorough cleaning followed by pouring boiling water from a “Keli Rishon” onto it. Similarly, it may be koshered through laundering it in boiling water.

If a table was eaten on during the course of the year without the use of a tablecloth, the table may be koshered with a thorough cleaning followed by pouring boiling water from a “Keli Rishon” onto it, as above. If one does not wish to pour boiling water onto the table so as not to ruin it or for any other reason, one may eat on this table during the holiday of Pesach with the use of a new regular or plastic tablecloth.

Kitchen countertops have the same halachic status as the table and may be koshered through pouring boiling water from a “Keli Rishon” onto them after being thoroughly cleaned. Similarly, the kitchen sinks (even if they are made of ceramic) may be koshered through pouring boiling water from a “Keli Rishon” onto them, and this is sufficient. Some act more stringently and cover the countertops and sinks with aluminum foil.

Rabbeinu Yehuda HaChasid writes that since the laws of Hag’ala are tedious and detailed, it is proper to appoint a prominent Torah scholar to oversee the process of Hag’ala of utensils. Similarly, if one encounters a question regarding any Pesach-related issue, one should consult a leading halachic authority to guide him on the true Torah path

דיני הכשר כלים לפסח

ביארנו, שיש להשתמש בפסח בכלים שלא נבלע בהם חמץ, דהיינו כלים חדשים (או מיוחדים לפסח), או כלים שהוכשרו לפסח. ובדרך כלל דרך ההכשר של הכלי הוא כדרך השימוש בו.

צלחות וקערות, ששמים בהן מאכלים חמים, אבל לא משתמשים בהן ככלי ראשון ממש, דהיינו שהדרך היא שכששמים בהן מאכל, יוצקים אותו לתוכן מתוך סיר אחר, (שאותו סיר הוא היה הכלי הראשון שרתחו בו המים) הכשרן הוא כדרך שימושן, דהיינו על ידי שיערו (מלשון עירוי – שפיכה) עליהם מים רותחים מכלי ראשון (למשל, מתוך הקומקום החשמלי שבו רתחו המים), וכל שכן שניתן להכשירם על ידי הגעלה ממש, דהיינו להטבילן בתוך מים רותחים בכלי הראשון שהם רותחים בו.

מחבת, שמטגנים בו מאכלי חמץ בשמן, נחלקו בו הפוסקים אם דינו כדין סיר שמבשלין בו תבשילים של חמץ שדי לו בהגעלה, או שמא מכיון שאין בו נוזלים כל כך, דינו כדין שיפודים שצריכים ליבון על ידי אש. ומנהג הספרדים הוא שדי למחבת בהגעלה, ואילו למנהג האשכנזים יש להצריך ליבון באש למחבת. וכתב מרן הרב עובדיה יוסף שליט”א, שאף למנהג האשכנזים אין להצריך שהמחבת תרתח על ידי אש עד שהיא תאדים אלא די בליבון קל, דהיינו שהמחבת תתחמם עד שאם ישימו עליה קש הוא ישרף.

כל כלי שלא השתמשו בו ברותחין, כגון כלי כסף, וכן המקרר והמקפיא וכדומה, אינם צריכים שום הכשר, ודי להם בניקוי היטב בלבד.

כלי חרס אין להם שום הכשר כלל ואף אם ילבנם היטב באש, לעולם הם עומדים באיסורם. וכלי זכוכית, אינם צריכים הכשר כלל ולדעת מרן השלחן ערוך די להם בשטיפה כהוגן, אך מנהג האשכנזים להחמיר בזה. וכבר הזכרנו מחלוקת זו בהלכות בשר וחלב. כלי פורצליין, אף למנהג הספרדים, דינם ככלי חרס ולא מועיל להם שום הכשר.

יש להשתדל ככל האפשר שהכלים יוגעלו לאחר שיעברו עליהם עשרים וארבע שעות בלי שימוש. ומותר להגעיל כלי חלב וכלי בשר בזה אחר זה, בתוך כלי גדול.

The Laws of Koshering Vessels for Pesach

We have explained that on Pesach one must use vessels and dishes that have not absorbed Chametz, meaning either new vessels (or vessels designated specially for Pesach use) or vessels that have been koshered for Pesach. Usually, the way to kosher a vessel is the same manner it is normally used.

Regarding plates and bowls that hot foods are placed in but are not used as a real “Keli Rishon” (i.e. a vessel with boiling hot liquid directly on the fire or heat source), meaning that when food is placed in them, it is usually dished out of another pot (and this pot was the “Keli Rishon” where the water was actually boiled), their koshering process is in the way it is used, i.e. through pouring boiling water on them from a “Keli Rishon” (for instance, from an electric kettle that water was boiled in). Certainly these items can be koshered through “Hag’ala,” meaning immersing them into boiling water in a “Keli Rishon” where the water was boiled.

Regarding pans that are used to fry Chametz foods in oil, the is a disagreement in the Poskim whether it can be halachically considered like a pot that Chametz foods are cooked in and Hag’ala will be sufficient or since not much liquid is used to fry foods in it, it should have the halachic status of skewers which require “Libun,” torching with fire. The custom of Sephardic Jewry is that Hag’ala is sufficient for frying pans, while the Ashkenazim customarily require Libun with fire for these pans. Maran Harav Ovadia Yosef Shlit”a writes that even according to the Ashkenazi custom, it is not necessary to fire up the pan to such a degree that it turns red-hot; rather, a light Libun, i.e. that it becomes hot enough from the fire that if a straw would come in contact with the pan it would burn, is sufficient.

Any vessels not used with hot foods or liquids, such as silver goblets, refrigerators, and freezers, do not require any koshering and a thorough cleaning is sufficient.

Vessels made of pottery are unable to be koshered; even if they were to be torched with fire very well, they would remain in their forbidden state. According to Maran HaShulchan Aruch, glass vessels need no koshering and washing it well will be sufficient. However, the Ashkenazim customarily act stringently regarding glass vessels. Even according to the custom of the Sephardim, porcelain vessels are treated as pottery and cannot be koshered.

It is preferable, wherever possible, to perform Hag’ala on vessels needing koshering only after they have not been used for twenty-four hours. It is permissible to perform Hag’ala on meat and dairy vessels one after another when the Hag’ala is being done in a large pot

דין הכשר כלים לפסח

בהלכה הקודמת הזכרנו שאין להשתמש בפסח בכלי חמץ, מפני שהם בלועים מחמץ כמו שהסברנו. והנה דיני הכשר כלים לפסח הם קשים גם מבחינה הלכתית וגם מבחינה מעשית, ומרן הרב עובדיה יוסף שליט”א סידר לנו בחבוריו ובשעוריו את דיני הכשרת הכלים לחג הפסח.

כל כלי, דרך ההכשר שלו היא כפי דרך השימוש בו, משום שכלל יש בידינו “כבולעו כך פולטו” ולפיכך כלי שדרך השימוש בו היא על ידי בישול, כגון סיר בישול, דרך ההכשר שלו היא כתשמישו, והיינו להגעילו, כלומר לטובלו, בתוך כלי עם מים רותחים. וצריך שיהיו המים רותחים בכלי ראשון, (כלומר, יש להגעיל את הכלי במים רותחים שנמצאין בכלי הראשון שבו הם רתחו, אבל אין להגעיל את הכלי בתוך מים רותחים ששפכו אותם מהכלי שבו הם רתחו לכלי אחר, כי כלי זה כבר אינו כלי ראשון, אלא כלי שני, ואין המים שבכלי שני רותחים דיים בכדי לגרום להפלטת מה שבלוע בתוך הכלי שמטבילים בתוכו.) ולכן סכינים וכפות וכיוצא בזה, אפשר להגעילם על ידי שיטבלם בתוך מים רותחים שבקומקום החשמלי, על ידי שיטביל תחילה צד אחד של הסכין ולאחר מכן את צידו השני. (ואם הידית של הסכין עשויה עץ אי אפשר להכשירה בהגעלה).

קודם ההגעלה יש לנקות את הכלים היטב לבל ישאר בהם שום שמץ לכלוך או חלודה.

שפודים ואסכלאות שמשתמשים בהם באש בלא אמצעות נוזלים, צריכים ליבון באש ממש עד שיהיו ניצוצות ניתזין מהם, דהיינו עד שיאדים הברזל. וכן הדין ב”סיר פלא” שאופים בו עוגה חמץ על גבי הכיריים במשך כל ימות השנה, ההכשר שלו הוא רק על ידי “ליבון חמור” דהיינו ליבון על גבי אש עד שיאדים הברזל. ובסירים בדרך כלל הדבר אינו אפשרי מבחינה מעשית ולכן בהכרח יש לקנות סיר חדש. אבל סיר שהשתמשו בו רק לבישול, יש לו הכשר כאמור על ידי הגעלה ברותחין.

החצובה, שהיא הברזל המונח סמוך לאש על גבי הכיריים, יש לנקותה ולהגעילה ברותחין. ואם עירה עליה (שפך עליה) מים רותחים מכלי ראשון, הוכשרה בכך. ומותר להשתמש בה בפסח.

ובהלכה הבאה נבאר עוד פרטי דינים בזה

The Laws of Koshering Vessels for Pesach

In the previous Halacha, we have explained that one should not use Chametz vessels on Pesach since they have Chametz flavor absorbed in them. Since the laws of koshering vessels for Pesach are difficult both from a halachic and a practical perspective, Maran Harav Ovadia Yosef Shlit”a has arranged these laws for us in a clear and concise manner in his lectures as well as in his works.

A vessel is koshered in the same manner it is generally used, for we have a rule, “The same way it absorbs is the same way it releases.” Therefore, any vessel which is used for cooking, such as a pot, the method of koshering it is the same way it is used, i.e. a process called “Hag’ala” which is immersing it in a pot of boiling water. The boiling water must be in “Keli Rishon” (meaning that the vessel must be immersed into boiling water which is in the original vessel where the water was boiled in and is still on the flame; however, one should not perform Hag’ala in a vessel which the water was not originally boiled in and was merely poured into from the original vessel which was on the fire, for this vessel is not considered a “Keli Rishon” and is merely a “Keli Sheni.” The water in a “Keli Sheni” is not considered boiling enough to cause the vessel immersed into it to release its Chametz flavor). Thus, knives, spoons, and the like can be koshered by immersing them into water boiled in an electric urn by first immersing one end of the knife followed by the other end. (If the handle of the knife is made of wood, it cannot be koshered through Hag’ala.)

Before performing Hag’ala, one must clean the vessel thoroughly and make sure no residue or rust remains.

Skewers and spits which are used with fire but without liquids must be torched with fire until sparks emerge, i.e. when the metal turns red. The same applies to a “Wonder Pot” which is used to bake Chametz cakes throughout the year which can only be koshered by torching it with fire until the metal turns red-hot. Usually, this is not practical with regards to pots and one must therefore purchase a new pot for Pesach. Nevertheless, a pot which was used only for cooking Chametz throughout the year can be koshered with Hag’ala as we have explained.

The grate, which is the square or round metal piece which the pots and pans sit on the stovetop during cooking, should be koshered by cleaning it well and immersing it into boiling water in a Keli Rishon. However, if one pours boiling water from a Keli Rishon onto it, it is nevertheless koshered and is then permissible for use on Pesach.

In the next Halacha, we shall, G-d-willing, discuss this matter further

דיני הכשר כלים לפסח

מנויים יקרים: עקב בעיה טכנית, בשבועיים הקרובים, תשובות לשאלות הנשאלות דרך האתר יגיעו באיחור. לכן מומלץ שלא להעביר אלינו שאלות בימים אלה. לאחר מכן נחזור בעזרת ה’ להשיב על שאלות כפי שנהגנו עד עתה. הלכה יומית.

ביארנו, שיש להשתמש בפסח בכלים שלא נבלע בהם חמץ, דהיינו כלים חדשים (או מיוחדים לפסח), או כלים שהוכשרו לפסח. ובדרך כלל דרך ההכשר של הכלי הוא כדרך השימוש בו.

צלחות וקערות, ששמים בהן מאכלים חמים, אבל לא משתמשים בהן ככלי ראשון ממש, דהיינו שהדרך היא שכששמים בהן מאכל, יוצקים אותו לתוכן מתוך סיר אחר, (שאותו סיר הוא היה הכלי הראשון שרתחו בו המים) הכשרן הוא כדרך שימושן, דהיינו על ידי שיערו (מלשון עירוי – שפיכה) עליהם מים רותחים מכלי ראשון (למשל, מתוך הקומקום החשמלי שבו רתחו המים), וכל שכן שניתן להכשירם על ידי הגעלה ממש, דהיינו להטבילן בתוך מים רותחים בכלי הראשון שהם רותחים בו.

מחבת, שמטגנים בו מאכלי חמץ בשמן, נחלקו בו הפוסקים אם דינו כדין סיר שמבשלין בו תבשילים של חמץ שדי לו בהגעלה, או שמא מכיון שאין בו נוזלים כל כך, דינו כדין שיפודים שצריכים ליבון על ידי אש. ומנהג הספרדים הוא שדי למחבת בהגעלה, ואילו למנהג האשכנזים יש להצריך ליבון באש למחבת. וכתב מרן הרב עובדיה יוסף שליט”א, שאף למנהג האשכנזים אין להצריך שהמחבת תרתח על ידי אש עד שהיא תאדים אלא די בליבון קל, דהיינו שהמחבת תתחמם עד שאם ישימו עליה קש הוא ישרף.

כל כלי שלא השתמשו בו ברותחין, כגון כלי כסף, וכן המקרר והמקפיא וכדומה, אינם צריכים שום הכשר, ודי להם בניקוי היטב בלבד.

כלי חרס אין להם שום הכשר כלל ואף אם ילבנם היטב באש, לעולם הם עומדים באיסורם. וכלי זכוכית, אינם צריכים הכשר כלל ולדעת מרן השלחן ערוך די להם בשטיפה כהוגן, אך מנהג האשכנזים להחמיר בזה. וכבר הזכרנו מחלוקת זו בהלכות בשר וחלב. כלי פורצליין, אף למנהג הספרדים, דינם ככלי חרס ולא מועיל להם שום הכשר.

יש להשתדל ככל האפשר שהכלים יוגעלו לאחר שיעברו עליהם עשרים וארבע שעות בלי שימוש. ומותר להגעיל כלי חלב וכלי בשר בזה אחר זה, בתוך כלי גדול

The Laws of Koshering Vessels for Pesach-Continued

We have explained that on Pesach one must use vessels and dishes that have not absorbed Chametz, meaning either new vessels (or vessels designated specially for Pesach use) or vessels that have been koshered for Pesach. Usually, the way to kosher a vessel is in the same manner it is normally used.

Regarding plates and bowls that hot foods are placed in but are not used as a real “Keli Rishon” (i.e. a vessel with boiling hot liquid directly on the fire or heat source), meaning that when food is placed in them, it is usually dished out of another pot (and this pot was the “Keli Rishon” where the water was actually boiled), their koshering process is in the way it is used, i.e. through pouring boiling water on them from a “Keli Rishon” (for instance, from an electric kettle that water was boiled in). Certainly these items can be koshered through “Hag’ala,” meaning immersing them into boiling water in a “Keli Rishon” where the water was boiled.

Regarding pans that are used to fry Chametz foods in oil, the is a disagreement in the Poskim whether it can be halachically considered like a pot that Chametz foods are cooked in and Hag’ala will be sufficient or since not much liquid is used to fry foods in it, it should have the halachic status of skewers which require “Libun,” torching with fire. The custom of Sephardic Jewry is that Hag’ala is sufficient for frying pans, while the Ashkenazim customarily require Libun with fire for these pans. Maran Harav Ovadia Yosef Shlit”a writes that even according to the Ashkenazi custom, it is not necessary to fire up the pan to such a degree that it turns red-hot; rather, a light Libun, i.e. that it becomes hot enough from the fire that if a straw would come in contact with the pan it would burn, is sufficient.

Any vessels not used with hot foods or liquids, such as silver goblets, refrigerators, and freezers, do not require any koshering and a thorough cleaning is sufficient.

Vessels made of pottery are unable to be koshered; even if they were to be torched with fire very well, they would remain in their forbidden state. According to Maran HaShulchan Aruch, glass vessels need no koshering and washing it well will be sufficient. However, the Ashkenazim customarily act stringently regarding glass vessels. Even according to the custom of the Sephardim, porcelain vessels are treated as pottery and cannot be koshered.

It is preferable, wherever possible, to perform Hag’ala on vessels needing koshering only after they have not been used for twenty-four hours. It is permissible to perform Hag’ala on meat and dairy vessels one after another when the Hag’ala is being done in a large pot

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Announcements

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Dear Sir שליט"א

We are writing a memoir and Sefer Torah in memory of Dayan Saadia Amor זצ"ל

We know that the Spanish and Portuguese community and the Montefiore College was very much part of Dayan Amor’s zt"l life

Our goal is to reach as many Talmidim and friends from Dayan Amor זצ"ל and have them write a memoir or/and Psak Halacha, and we will give them a part in the Sefer Torah that we are dedicating in dayan Amor’s ZT”L memory. We hope to write a book and eternalize this great Tsadik for generations to come, for this purpose we have created a flyer that has the details of a website that was established specifically for this purpose.

This website enables his Talmidim and close friends to write this memoir and directly email it.

I am looking forward to hear from you

Best regards,

Purim Sameach

Rabbi Tsadok Pereira

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SHABBAT

Shabbat Times

לוח זמני תפלה לחורףתשע"ח

Winter Timetable 5778 – 2017 / 18

Shabbat Services

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Anyone wishing to donate a Kiddush Please email Moorlanenews

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Q & A on Parashat Vayakhel Pekude

Vayakhel

1. On which day did Moshe assemble the Jewish People?
2. Why is the prohibition against doing work on Shabbat written prior to the instruction for building the Mishkan?
3. Why does the Torah specify the particular prohibition of lighting a fire on Shabbat right after it had already noted the general prohibition of doing work on Shabbat?
4. What function did the "yitdot hamishkan" serve?
5. What function did the "bigdei hasrad" serve?
6. What was unusual about the way the women spun the goat’s hair?
7. Why were the Nesi’im last to contribute to the building of the Mishkan? How does the Torah show dissatisfaction with their actions?
8. Who does the Torah identify as the primary builders of the Mishkan? From which tribes were they?
9. What time of day did the people bring their daily contributions for the construction of the Mishkan?
10. For what was the woven goat’s hair used?
11. What image was woven into the parochet?
12. Why does the Torah attribute the building of the aron to Bezalel?
13. Where were the sculptured cheruvim located?
14. How many lamps did the menorah have?
15. Of what materials was the mizbe’ach haketoret composed?
16. Of what material was the mizbe’ach ha’olah composed?
17. The kiyor was made from copper mirrors. What function did these mirrors serve in Egypt?
18. How did the kiyor promote peace?
19. The kiyor was made from the mirrors of the women who were crowding at the entrance to the Ohel Mo’ed. Why were the women crowding there?
20. Of what material were the "yitdot hamishkan" constructed?

Answers

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

1. 35:1 – The day after Yom Kippur.
2. 35:2 – To emphasize that the building of the Mishkan doesn’t supersede the laws of Shabbat.
3. 35:3 – There are two opinions: One opinion is to teach that igniting a fire on Shabbat is punishable by lashes as opposed to other "melachot" which are punishable by death. The other opinion is to teach that violation of numerous "melachot" at one time requires a separate atonement for each violation.
4. 35:18 – The edges of the curtains were fastened to them. These were inserted in the ground so the curtains would not move in the wind.
5. 35:19 – They covered the aron, the shulchan, the menorah, and the mizbachot when they were packed for transport.
6. 35:26 – It was spun directly from off the backs of the goats.
7. 35:27 – The Nesi’im reasoned that they would first let the people contribute materials needed for the Mishkan and then they would contribute what was lacking. The Torah shows its dissatisfaction by deleting a letter from their title.
8. 35:30, 35:34 – Bezalel ben Uri from the tribe of Yehuda; Oholiav ben Achisamach from the tribe of Dan.
9. 36:3 – Morning.
10. 36:14 – It was made into curtains to be draped over the Mishkan
11. 36:35 – Cherubim. (See Rashi 26:31)
12. 37:1 – Because he dedicated himself to its building more than anyone else.
13. 37:7 – On the two extremities of the kaporet (cover of the aron).
14. 37:23 – Seven.
15. 37:25,26 – Wood overlaid with gold.
16. 38:1-2 – Wood overlaid with copper.
17. 38:8 – These mirrors aided in the proliferation of the Jewish People. The Jewish women in Egypt would look in the mirrors so as to awaken the affections of their husbands who were exhausted by their slave labor.
18. 38:8 – Its waters helped a woman accused of adultery to prove her innocence.
19. 38:8 – To donate to the Mishkan.
20. 38:20 – Copper.

Pekude

1. Why is the word Mishkan stated twice in verse 38:21?
2. Why is the Mishkan called the "Mishkan of Testimony"?
3. Who was appointed to carry the vessels of the Mishkan in the midbar?
4. Who was the officer in charge of the levi’im?
5. What is the meaning of the name Bezalel?
6. How many people contributed a half-shekel to the Mishkan? Who contributed?
7. Which material used in the bigdei kehuna was not used in the coverings of the sacred vessels?
8. How were the gold threads made?
9. What was inscribed on the stones on the shoulders of the ephod?
10. What was on the hem of the me’il?
11. What did the Kohen Gadol wear between the mitznefet and the tzitz?
12. What role did Moshe play in the construction of the Mishkan?
13. Which date was the first time that the Mishkan was erected and not dismantled?
14. What was the "tent" which Moshe spread over the Mishkan(40:19)?
15. What "testimony" did Moshe place in the aron?
16. What function did the parochet serve?
17. Where was the shulchan placed in the Mishkan?
18. Where was the menorah placed in the Mishkan?
19. Who offered the communal sacrifices during the eight days of the dedication of the Mishkan?
20. On which day did both Moshe and Aharon serve as kohanim?

Answers

38:21 – To allude to the Beit Hamikdash that would twice be taken as a "mashkon" (pledge) for the sins of the Jewish People until the nation repents. 38:21 – It was testimony for the Jewish People that G-d forgave them for the golden calf and allowed His Shechina to dwell among them. 38:21 – The levi’im. 38:21 – Itamar ben Aharon. 38:22 – "In the shadow of G-d." 38:26 – 603,550. Every man age twenty and over (except the levi’im). 39:1 – Linen (See Rashi 31:10). 39:3 – The gold was beaten into thin plates from which threads were cut. (See Rashi 28:6). 39:6, 39:7 – The names of the tribes. 39:24,25 – Woven pomegranates and golden bells. 39:31 – Tefillin. 39:33 – He stood it up. 40:17 – Rosh Chodesh Nissan of the second year in the desert. For seven days before this, during the consecration of Aharon and his sons, Moshe erected and dismantled the Mishkan. (Rashi 39:29) 40:19 – The curtain of goatskin. 40:20 – The Luchot Habrit. 40:21 – It served as a partition for the aron. 40:22 – On the northern side of the Ohel Mo’ed, outside the parochet. 40:24 – On the southern side of the Ohel Mo’ed opposite the shulchan. 40:29 – Moshe. 40:31 – On the eighth day of the consecration of the Mishkan. ****

Halachot

by Rabbi Eli Mansour

Shabbat Parah- The Shabbat After Purim
On the Shabbat immediately following Purim, we take a second Torah scroll from the ark and read from it the section known as "Parashat Para." Parashat Para, which tells of the laws of the Para Aduma (the red heifer, whose ashes were used to sprinkle on those who had become ritually impure), is the opening section of Parashat Chukat, until the words, "Ve’ha’nefesh Ha’noga’at Titma Ad Ha’arev" (Bamidbar 19:1-22).

Tosefot in Masechet Berachot (13) write that the annual reading of Parashat Para constitutes a Torah obligation; this is mentioned by other Rishonim (Medieval Talmudists), as well, including the Rashba (Spain, 1235-1310), the Ritva (Spain, 1250-1330) and Terumat Ha’deshen (Rabbi Yisrael Isserlin, Germany-Austria, 1390-1460). The Shulchan Aruch indeed records this position.

Later writers have raised the question of where the Torah introduces such an obligation. If, indeed, this reading is required according to Torah law, this requirement must have a clear Biblical source. The work "Yalkut Ha’gershuni" suggests that this reading is obligated by force of the Torah’s admonition to recall the unfortunate incident of the sin of the golden calf (Devarim 9:7). As this incident marks a very sad moment in our nation’s history, we prefer not to read the actual narrative of the golden calf, and we instead read about the Para Aduma, which serves to atone for the sin of the golden calf. Indeed, the Sages describe the cow used for this ritual as the mother that comes to clean the mess made by her daughter, the calf. Thus, the reading of the Para Aduma section fulfills the Torah obligation to recall the incident of the golden calf.

Others, however, have questioned this explanation. If this is the obligation we seek to fulfill, we can just as easily do so on the Shabbat when we read Parashat Ki Tisa, which contains the narrative of the golden calf. On this Shabbat we could instruct the congregation to have in mind while listening to this reading to fulfill the Torah obligation of remembering the incident of the golden calf. Rather than instituting a special reading, we could fulfill this requirement through the standard, scheduled reading of Parashat Ki Tisa. Furthermore, when all is said and done, the Sages speak of the Para Aduma ritual as a Chok – a Mitzva whose underlying rationale eludes human comprehension. It is therefore difficult to claim that this Mitzva serves solely as atonement for the sin of the golden calf.

The Aruch Ha’shulchan (Rabbi Yechiel Epstein of Nevardok, Bielorussia 1829-1888) suggests a different Biblical source of the obligation to read Parashat Para. The Torah instructs in this section, "Ve’hayeta Lachem Le’chukat Olam" – that this law "shall be for you an eternal statute." The Torah here requires that we observe this law "eternally," despite the fact that this Mitzva of purifying oneself with the ashes of Para Aduma applies only when the Temple stands. The Aruch Ha’shulchan therefore suggests that the Torah here refers to an obligation to verbally recall this process by reading the relevant section in the Torah, even when practically the ritual cannot be performed.

In any event, other scholars claimed that the reading of Parashat Para originates from Chazal (the Sages), and is not required by Torah law. Some even claim that Tosefot did not, in fact, cast this requirement as a Torah obligation. This theory contends that Tosefot had written the abbreviation "Peh-Peh," referring to "Parashat Purim," the section read on Purim telling of the battle with Amalek, with which one can fulfill the Torah obligation to recall Amalek’s hostility. Later editors mistakenly understood the abbreviation as referring to "Parashat Para," and therefore reached the erroneous conclusion that Tosefot viewed this reading as a Torah obligation. However, this theory is difficult to accept in light of the fact that numerous other Rishonim, as mentioned above, side with Tosefot on this matter. It is hard to imagine that they were all misled by a printing error.

Are women included in the obligation of Parashat Para?

Presumably, this would depend on the two sources mentioned above. According to the "Yalkut Ha’gershuni," as we have seen, we read Parashat Para to recall the incident of the golden calf. If so, then women, who did not take part in the worship of the golden calf, should be excluded from this obligation. According to the Aruch Ha’shulchan, however, who explained that this reading fulfills the obligation of eternally remembering the Para Aduma purification ritual, it should apply equally to women, who are likewise required to undergo purification through the process of the Para Aduma.

Therefore, women should endeavor to come to the synagogue to hear the reading of Parashat Para. If this presents a problem given their domestic responsibilities, they may remain at home.

It should also be noted that the highest-quality Torah scroll available should be used for this reading, since according to many it constitutes a Torah obligation.

Summary: There is a difference of opinion as to whether the reading of Parashat Para on the Shabbat following Purim constitutes a Torah obligation, or was ordained by the Rabbis. Women should make an effort to come to the synagogue for this reading unless it poses considerable difficulty, and the highest-quality Torah scroll should be used for this reading.

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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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