Month: September 2018

Newsletter Yom Kippur & Shabbat Haazinu

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Tizku Leshanim Rabot 

Neimot VeTovot

&

Well over the fast

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Yom Kippur- How Much Should a Sick Person Eat on Yom Kippur?
Rabbi Eli Mansour
There are individuals who, due to specific health issues, may need to eat or drink on Yom Kippur. A person who is in an immediate situation of pikuach nefesh must eat or drink as much as he needs. However, often, a person is not currently in a life-threatening condition, i.e., pikuach nefesh, but must eat or drink to avoid reaching a life-threatening situation. In this case, who much may this person eat? 

We must first determine the shiur of karet, i.e., the quantity of food which one must eat to become culpable (karet) on Yom Kippur. The Talmud (Yoma 73b) teaches that only one who eats the volumetric equivalent of a large date (kakotevet hagasa) is culpable on Yom Kippur. As it is difficult to determine this measurement, the rabbis say this is approximatly 2/3 of an egg (kebeisa). As a kebeisa is approximately 56 grams, the poskim say that a kakotevet hagasa is about 36 grams. Also, this amount must be eaten within a certain amount of time, called k’dei achilat peras, the amount of time it takes to eat half of a loaf of bread, which we assume is about 5-10 minutes. If a person ate a shiur of kakotevet hagasa within that amount of time, he is culpable on Yom Kippur. 

It is preferable, when possible, for a person who must eat on Yom Kippur to avoid a hiyuv karet. Therefore, we generally instruct a person to eat about 30 grams, and to wait ten minutes, and then to eat another 30 grams, and then wait, and then eat another thirty grams, etc. This behavior is known as eating b’shiurim. 
In this case, should he should say the hamosi blessing before eating. Furthermore, if he eats a kezayit, which is a bit less than 30 grams, then he should say birkat hamazon. What about netilat yadayim? If a person eats only 30 grams, then he washes his hands, i.e., netilat yadayim, without a blessing. If he eats the quantity of two olives, e.g, if he ate another thirty grams ten minutes later, then he should say the al netilat yadayim blessing. Hacham Ovadia Yosef rules that one who washes netilat yadayim on Yom Kippur may wash up to his wrists, as this washing is not for pleasure (letaanug). 

Summary: One who receives permission to eat on Yom Kippur should preferably eat b’shiurim, i.e., about 30 grams in ten-minute intervals. If he eats bread, he must say hamosi before eating, and birkat hamazon, if he ate a kezait, afterward. Regarding netilyat yadayim, he should only say the al netilat blessing if he plans to eat more than two k’zeitim; in this case, if he eats 30 grams of bread at least twice, he should wash with a blessing. 
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Some Halachot on Yom Kippur
Halachipedia.com

Eating on Yom Kippur

  1. It is absolutely forbidden to eat or drink any amount of food on Yom Kippur. [97]
  2. Everyone is obligated to fast on Yom Kippur including women who are pregnant or nursing (there is a serious medical concern one should consult one’s Rabbi). [98]
  3. It is permissible to swallow one’s saliva on Yom Kippur. [99]
  4. Someone for whom fasting Yom Kippur involves a serious health concern absolutely must ask a doctor and Rabbi whether he/she should eat on Yom Kippur. If the doctor (and Rabbi) ascertain that a person shouldn’t fast then that person should not fast even if he thinks he doesn’t need to eat. In such a case, one may not be strict upon oneself to fast as we are commanded to live by the Torah and not die by it (Chas VeShalom) and all the ways of the Torah are kind and pleasant. [100]

Those Who Must Eat

  1. In cases when one needs to eat on Yom Kippur (see above) one should eat less than a 2/3 of a KeBaytzah and then wait Kedi Achilat Pras (according to some this is 9 minutes) before eating again, and for drinks less than a Meloh Lugmav and wait Kedi Achilat Pras or at least Kedi Shtiyat Revi'it before drinking again. If the doctors assess that this is insufficient (after consultation with the doctor and Rabbi) one may eat as much as needed. [101]
  2. A person who is a Choleh SheEin Bo skana is permissible to take medicine on Yom Kippur if it doesn’t have a good taste. If one needs to have it with liquid one should have mouthwash. [102]
  3. Someone who needs to eat on Yom Kippur (see above) doesn’t need to make Kiddish. [103] If he says Birkat Hamazon he should say Yom Kippur in Yaaleh V'yavo.[104]
  4. Someone who is suffering from a bad headache may swallow an Aspirin capsule alone. [105]
  5. One who has a throat infection, a fever, or a headache may drink a quantity of water that is "less than the permitted amount" (2 ounces). [106]
  6. A person with diarrhea's condition theoretically may be such that he must drink on Yom Kippur. [107] A rabbi and doctor should be consulted.
  7. If there is no doctor available to determine the medical situation, one with hepatitis may drink "less than the permitted amount" on Yom Kippur. [108]
  8. Some cancer patients are prohibited to fast on Yom Kippur, while others, who are authorized by a doctor, are permitted to fast. [109]
  9. Some weak, elderly people are prohibited to fast on Yom Kippur. [110]
  10. A pregnant woman who is suffering from bleeding must drink on Yom Kippur. [111]

Mekorot – Sources


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Youth Shabbat



We're excited to announce yet another 
Youth Shabbat 
on the 
3rd November 2018
 פרשת חיי שרה 
In order to register your interest for your son to participate or for more info, 
please contact Eli Hodari or Benjamin Hassan. 
Boys of all ages are welcome & encouraged to participate 

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Q & A Parashat Haazinu

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

  1. Why were heaven and earth specifically chosen as witnesses?
    32:1 – They endure forever.
  2. How is the Torah like rain?
    32:2 – The Torah gives life and promotes growth like rain.
  3. How is G-d "faithful without injustice"?
    32:4 – He is "faithful" by rewarding the righteous, and "without injustice" by rewarding even the wicked for any good deeds.
  4. Why is G-d called "tzaddik"?
    32:4 – All will agree that His judgments are righteous.
  5. How many major floods did G-d bring upon the world?
    32:7 – Two. One in the time of Adam's grandson Enosh and one in the time of Noach.
  6. What group of people does the Torah call "fathers"? Cite an example.
    32:7 – The Prophets. Elisha called the Prophet Eliyahu "My Father." (Melachim II 2:12).
  7. Why did G-d separate the world's nations into exactly 70?
    32:8 – To correspond to the 70 Bnei Yisrael who entered Egypt.
  8. Why is the merit of the Jewish People's ancestry called a "rope"?
    32:9 – Their merit is "woven from" the merits of the Avot.
  9. How is G-d's behavior toward the Jewish People like an eagle's behavior toward its offspring?
    32:12 – He mercifully wakes them gently, hovering over them, and carrying them on His "wings".
  10. Regarding the Jewish People's punishment, G-d says, "I will spend my arrows on them." What is the positive aspect of this phrase?
    32:23 – "The arrows will be spent" implies that the afflictions will cease but the Jewish People will not.
  11. How does the idea of "chillul Hashem" prevent the nations from destroying the Jewish People?
    32:27 – The nations would attribute their success to their might and the might of their gods. G-d would not let His name be desecrated like this.
  12. What will happen to the nations that conquer the Jewish People?
    32:35 – They will eventually be punished.
  13. When G-d overturns a nation that persecutes the Jewish People, His attribute of Mercy is "replaced" by which attribute?
    32:41 – His attribute of Justice.
  14. When G-d punishes the heathen nations, for whose sins does He exact punishment?
    32:42 – For their sins and the sins of their ancestors.
  15. How will G-d's punishment change the way the nations view the Jewish People?
    32:43 – They will view the Jewish People as praiseworthy for cleaving to G-d.
  16. On what day was Ha'azinu taught to the Jewish People?
    32:44 – The Shabbat upon which Moshe died.
  17. Verse 32:44 calls Yehoshua "Hoshea." Why?
    32:44 – To indicate that although he was the Jewish People's leader, he still maintained a humble bearing.
  18. In verse 32:47, what does "it is not empty from you" mean?
    32:47 – That you will receive reward for studying Torah and that there is nothing meaningless in the Torah.
  19. Why did G-d tell Moshe that he would die a similar death to that of Aharon?
    32:50 – Because Moshe wanted this.
  20. If Moshe had spoken to the rock rather than striking it, what would the Jewish People have learned?
    32:51 – The Jewish People would have reasoned as follows: If a rock, which receives neither reward nor punishment, obeys G-d's commands, all the more so should they.
— 
Shabbat Shalom


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Newsletter Parashat Nitzavim – Rosh Hashana

Wishing members and friends of the 
Bet Hakeneset a
כתיבה וחתימה טובה תזכו לשנים רבות

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Security During The Yamim Noraim

Please ensure that all external doors (ie front door, back door, and both side doors) are kept closed and locked to people coming in from outside. 

People coming in at the front can either use the code or knock to gain entry.  

Doors should not be kept open with people coming in and out (especially if the weather is warm), as it significantly increases the level of risk to members of the kahal – this would apply to the front door and also to the side door which leads to the back of the Bet Hakeneset.

There will be a security guard outside on Erev Rosh Hashanah, both Rosh Hashanah mornings and throughout all Yom Kippur services (Kol Nidre to Neilah).  Also, there will be a guard for the first two mornings of Succot.  For other Yom Tov tefillot, there will be no guard.

If any member of the kahal feels willing and able to volunteer time outside with the guard, this will obviously be very welcome, the advantage being that members are familiar with who other members are.

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SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע"ח

Summer Timetable 5778 – 2018

מוצאי שבת

ערבית

)מוצ"ש(

סוף זמן קראת שמע

זמן שבת

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

 

 

8:33

8:25

9:48

7:29

6:22

6:45

7/8 Sep

נצבים

 

 *    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 followed by Shiur

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

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Q & A on Parashat Nitzavim

Nitzavim

  1. What is the connection between the verse "atem nitzavim" and the curses in the previous parsha? 
    29:12 – The Jewish People asked, "Who can survive such curses?" Moshe responded, "You've done a lot to anger G-d, and yet "atem nitzavim" you're still standing before Him."
  2. Who were the wood-choppers and water-carriers? 
    29:10 – Canaanites who joined the Jewish People under false pretenses.
  3. Why can G-d never "swap" the Jewish people for another nation? 
    29:12 – Because G-d swore to their ancestors that He would never do so.
  4. One who ignores the Torah's warnings "adds drunkenness to thirst." What does this mean? 
    29:18 – He causes G-d to reckon his unintentional sins alongside his intentional ones, punishing him for all.
  5. What two cities were destroyed along with Sedom and Amorah? 
    29:22 – Admah and Tsevoyim.
  6. "The hidden things are for Hashem, our G-d, and the revealed things are for us…" What does this mean? 
    29:28 – There is collective culpability only for "open" sins, but not for "hidden" ones.
  7. According to Rashi, how will the day of the ingathering of the exiles be "great and difficult?" 
    30: 3 – It will be as if G-d needs to take each individual by the hand and lead him out of exile.
  8. Where is the Torah not to be found? Where is it to be found? 
    30:12-15 – The Torah is not found in heaven nor across the ocean. Rather, it is "very close to you, in your mouth and in your heart."
  9. When and where did the Jewish People become culpable for each other's sins? 
    30:28 – When they crossed the Jordan and accepted the oath on Mt. Eval and Mt. Grizim.
  10. How do the earth and sky remind us to keep the mitzvot? 
    30:19 – The earth and heavenly bodies, although receiving neither reward nor punishment, always obey G-d's will. How much more should we, who stand to receive reward or punishment, obey G-d.
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

 

"אשרי העם יודעי תרועה"

מובא במדרש רבה (פר' אמור פר' כט אות ד), על הפסוק "אשר העם יודעי תרועה", אמר רבי יאשיה, וכי אין אומות העולם יודעים להריע? כמה קרנות יש להם, כמה חצוצרות יש להם? אלא, "העם יודעי תרועה", אלו ישראל, שהם יודעים ומכירים לרצות את בוראם בתרועה. והוא עומד מכסא דין ויושב על כסא רחמים, ומתמלא ברחמים על עמו ישראל. וזהו שנאמר "אשר העם יודעי תרועה", כלומר, מכירים ויודעים את סגולתה ומעלתה וישובו אל ה'.

וסיפר הגאון רבינו עזרא עטיה זצ"ל, ראש ישיבת פורת יוסף, כי הגאון רבי שלמה לניאדו, בעל שו"ת בית דינו של שלמה, שהיה רבה של חלב, היא ארם צובא, היה נוהג בראש השנה לעבור לפני התיבה כשליח צבור, כי ניחון בקול ערב, נעים זמירות ישראל, וגם היה תוקע בשופר. וכן היה נוהג מידי שנה בשנה. כשהגיע הרב לזקנה ושיבה, הודיע לפרנסי הקהל שבאו לביתו לבקרו בשבת שלפני ראש השנה, שנבצר ממנו השנה להיות שליח צבור ותוקע, מפני מצב בריאותו. נענו הפרנסים ואמרו, אולי יואיל רבינו לומר לבנו הגאון רבי אפרים (בעל שו"ת דגל מחנה אפרים) שהוא יעבור לפני התיבה ויתקע בשופר. כששמע כן בנו רבי אפרים, בא לפני מר אביו ואמר לו, אבא, אני מוכן למלא את מקומך השנה, נענה הגאון לדבריו ובירך אותו בהצלחה. וכן היה.

בראש השנה הלך רבי אפרים לבית הכנסת, ועבר לפני התיבה, וכשעמד לתקוע, נתבלבל קצת בתקיעות ותיכף ומיד תיקן כדת. ובבוא ראשי הקהל אל הרב בעל בית דינו של שלמה, לבקרו לנשק ידיו כנהוג, שאל אותם, איך היו התפילות, השיבו בשבח התפלות הנפלאות שהתפלל רבי אפרים כשליח צבור. ושאל, איך היו התקיעות, ועל זה השיבו בשפה רפה, והרגיש שלא היו תקינות כל כך. תיכף ומיד קרא לרבי אפרים, ושאלו על כך, השיבו רבי אפרים, כי היה קורא "יהי רצון" שלפני התקיעות, ואמר "ושלח מלאכיך הקדושים הממונים על התקיעות", והנה תיכף ראה שבא המלאך הממונה על ידו, ויעף אליו אחד מן השרפים והתייצב לימינו, לזאת היה חרד מפניו ונתבלבל. שחק בעל הבית דינו של שלמה, ואמר לו, הנה אתה הזמנת אותו ותירא מפניו. ועל כגון זה נאמר, אשר העם יודעי תרועה.

אכן לנו הדלים, לפחות נכוין לשוב בתשובה, וכמו שאמרו במדרש תהלים, "תקעו בחודש שופר", חדשו ושפרו מעשיכם על ידי השופר. כי השופר, רומז גם על השופר שבזמן מתן תורה, כמו שכתוב בו "ויהי קול השופר הולך וחזק מאד", ולכן אסור להשיח (לדבר) בשעת תקיעות השופר, כי על אותה שעה כתוב במדרש (פר' יתרו סוף פר' כט), שהיה כל העולם שקט, חמור לא נער, סוס לא צנף, צפור לא צפצף, מלאכים לא עפו, שרפים לא אמרו קדוש, וקול השופר נשמע מסוף העולם ועד סופו. ולכן אין להשיח או להשתעל ברצון, וצריך לשבת דומיה בעת התקיעות לקיים מצות עשה לשמוע קול שופר. קחו עמכם דברים ושובו אל ה', אשרי העם יודעי תרועה ומכירים בה לשוב בתשובה

“Fortunate is the Nation which knows the Shofar Blasts”

The Midrash Rabba (Parashat Emor Chapter 29, Section 4) states regarding the verse, “Fortunate is the nation which knows the Shofar blasts”: “Rabbi Yoshiya said: ‘Do the nations of the world not know how to blow? They have so many horns and so many trumpets! Rather, ‘The nation which knows the Shofar blasts,’ refers to the Jewish nation which knows how to appease their G-d with Shofar blasts. He (Hashem) then arises from the throne of judgment and sits on the throne of mercy and becomes filled with compassion for the Jewish nation.’” This is what is meant by the verse, “Fortunate is the nation which knows the Shofar blasts,” meaning the people who know the auspicious meaning and importance of the Shofar blasts and use them to return to Hashem.

Hagaon Harav Ezra Attiazt”l, late Rosh Yeshiva of Porat Yosef, recounts how Hagaon Harav Shlomo Laniado zt”l, author of the Responsa Bet Dino Shel Shlomo and Chief Rabbi of Aleppo, Syria, would serve as Chazzan on Rosh Hashanah since he was blessed with a pleasant and melodious voice in addition to serving as the Shofar blower. He would customarily do so every year. When the rabbi grew older though, he notified the respected community activists that came to visit his home on the Shabbat preceding Rosh Hashanah that due to the current status of his health, he would be unable to serve as Chazzan and Shofar blower during the coming Rosh Hashanah. The community activists replied by asking if the rabbi would request that his son, Hagaon Harav Efraim (author of Responsa Degel Machaneh Efraim), serve as the Chazzan and Shofar blower instead. When his son, Harav Efraim, heard of this, he came before his father and told him that he agreed to fill his father’s place this year. His father gave him his blessing and so it came to be.

On Rosh Hashanah, Harav Efraim went to the synagogue and served as Chazzan but when he began to blow the Shofar, he erred slightly in the order of blasts, but immediately corrected himself as prescribed by Halacha. Upon arriving at the home of his father, Harav Shlomo, in order to visit him and kiss his hand as was customary, the leaders of the community were asked how the prayer services went to which they replied that the services conducted by Harav Efraim were truly amazing. When asked how the Shofar blowing went, they replied half-heartedly and the rabbi understood that it did not go so well. He immediately summoned his son, Harav Efraim, and inquired about this matter. His son replied, “While reciting the ‘Yehi Ratzon’ text prior to the Shofar blowing, I said, ‘Send [me] your holy angels who are appointed over the Shofar blasts.’ I immediately saw one of the fiery angels fly towards me and stand on my right side! I became frightened and this caused me to become confused.” His father then chuckled and told him, “You invited him and then you were afraid of him?!” About such an incident does the verse state, “Fortunate is the nation which knows the Shofar blasts!”

However, regarding us ordinary people, we should, at the very least, have in mind to repent, as the Midrash Tehillim states regarding the verse, “Blow the Shofar on the [new] month”: “Renew and better your deeds through the Shofar.” The Shofar represents the Shofar that was blown during the giving of the Torah, as the verse states, “And the sound of the Shofar became [progressively] much stronger.” Thus, one may not converse during the blowing of the Shofar, for regarding this time, the Midrash (Parashat Yitro, end of Chapter 29) states, “The entire world was silent; no horses neighed, no donkeys brayed, no birds chirped, no angles flew, no fiery angels recited ‘Kadosh,’ and the sound of the Shofar could be heard from one end of the world to the other.” Therefore, one should not speak or cough willingly; one should sit silently during the Shofar blowing and have in mind to fulfill the positive Torah commandment to hear the sound of the Shofar. Take these words with you and use them to return to Hashem while utilizing the sound of the Shofar for this purpose

תקיעת שופר

מצות עשה מן התורה לשמוע תרועת השופר ביום ראש השנה, שנאמר "יום תרועה יהיה לכם". ואסור לדבר בין התקיעות, וכל שכן בזמן התקיעות עצמם, ונחלקו הפוסקים אם יש לומר וידוי בין התקיעות, (כפי שמודפס בהרבה מחזורים.) או שאסור לומר וידוי בין התקיעות, ודעת מרן הרב עובדיה יוסף שליט"א, שאסור לומר וידוי בין התקיעות, ושאף מי שנהג כן, צריך לבטל מנהגו, שנכנס לחשש ברכה לבטלה, ולספק אם חייב לחזור שוב ולברך על התקיעות, ומכל מקום, אם רוצה להרהר הוידוי בליבו בלבד, רשאי לעשות כן בין התקיעות, אבל בשעת התקיעות עצמם ידום ויקשיב היטב לקול השופר.

נשים פטורות ממצות שופר, שהרי היא מצות עשה שהזמן גרמא, וכל מצוות עשה שהזמן גרמן נשים פטורות, כמו שביארנו בכמה הזדמנויות. ומכל מקום נהגו הנשים להחמיר על עצמן ולבוא לבית הכנסת לשמוע תקיעת שופר, ואשה שלא היה באפשרותה לבוא לבית הכנסת, יכולה לשמוע תקיעת שופר בבית, (או בבית הכנסת בשעות הצהריים כפי שמקובל בכמה מקומות). ואין לברך על תקיעת שופר כשתוקע עבור נשים, משום שנשים אינם מברכות על מצות עשה שהזמן גרמא. ויש נשים מעדות אשכנז שנוהגות לברך לעצמן על תקיעת שופר, ויש להן על מה שיסמוכו. ומכל מקום אין לתוקע עצמו לברך עבור נשים גם למנהג זה.

כל היום כשר למצות שופר, מהנץ החמה ועד לשקיעתה, ולכן הבא לתקוע לנשים, רשאי לתקוע כל היום כולו עד שקיעת החמה.

כלל גדול בידינו, כי מצות צריכות כוונה, וכפי שביארנו בהלכה מיוחדת. ועל כן, השומע קול שופר בראש השנה, צריך שישים לבו, לכוין שבשמיעת קול השופר הוא מקיים את מצות השופר

Blowing the Shofar on Rosh Hashanah

It is a positive Torah commandment to hear the Shofar blasts on the day of Rosh Hashanah, as the verse states, “It shall be a day of [Shofar] blasts for you.” One may not speak between the various sets of Shofar blasts and certainly not during the blasts themselves. The Poskim disagree regarding whether or not it is permissible to recite the order of confession (which is printed in most Rosh Hashanah prayer books). Maran Harav Ovadia Yosef Shlit”a rules that one may not recite this confessional between the sets of the Shofar blasts, for this causes one to enter the realm of a blessing in vain and it is doubtful whether or not one must recite the blessing on the Shofar blasts again; even if one has customarily recited this confessional prayer in the past, one must discontinue this custom at once. Nevertheless, if one would like to read this confessional prayer with his eyes only and ponder it in his heart, this is indeed permissible between the sets of blasts; however, during the time the Shofar blasts are actually being sounded, one must sit silently and listen to the Shofar blasts carefully.

Women are exempt from hearing the Shofar blasts since this is positive, time-bound Mitzvah and women are exempt from such Mitzvot as we have discussed on several occasions. Nevertheless, it is customary that women act stringently and come to the synagogue to hear the Shofar blasts. If a woman did not have the opportunity to come to the synagogue may indeed hear the Shofar blasts at home (or later on in the synagogue during the afternoon hours of Rosh Hashanah, as has become the prevalent custom in many synagogues). When one blows the Shofar for women, one may not recite the “Lishmo’a Kol Shofar” blessing since women are exempt from such positive, time-bound Mitzvot. There are some Ashkenazi women who customarily recite the blessing on the Shofar for themselves and they indeed have on whom to rely. Nonetheless, the one blowing the Shofar should not recite a blessing when blowing for women, even according to this view.

The Mitzvah of hearing Shofar blasts may be fulfilled the entire day of Rosh Hashanah, from sunrise until sunset. Therefore, if one would like to blow the Shofar for women, he may do so all day, until sunset.

We have a great rule that “Mitzvot require intention”, as we have discussed in a special Halacha. Thus, before hearing the Shofar blasts on Rosh Hashanah, one must pay attention and have in mind to fulfill the positive Torah commandment of hearing the Shofar blasts when hearing the Shofar

 

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Shabbat Shalom


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