Announcements

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New Opportunity for learning

The Avrechim of the Kollel are able to learn with the Kahal 

from 6.50 pm till Arbit at 7.30 pm every evening

Need a partner?

contact Rabbi Stamler

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SHABBAT

Shabbat Times

לוח זמני תפלה לחורף תשע"ט

Winter Timetable 5779 – 2018 / 19

Shabbat Services

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

****

Q & A on Parashat Vayera

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

1. Why did G-d appear to Avraham after the brit mila?
   18:1 – Avraham was sick, so G-d came to "visit" him.
2. Why was Avraham sitting at the entrance to his tent?
   18:1 – He was looking for guests.
3. What were the missions of the three angels?
   18:2 – To announce Yitzchak's birth, to heal Avraham and to destroy Sodom.
4. Why did Avraham enjoin the guests to wash the dust off their feet?
   18:4 – He thought they were among those who worship the dust, and he didnt want any object of idolatry in his home.
5. Why did Avraham ask specifically Yishmael, and not someone else, to prepare food for the guests?
   18:7 – To train him in the performance of mitzvot.
6. Why did the angels ask Avraham where Sarah was?
   18:9 – To call attention to Sarahs modesty, so as to endear her to her husband.
7. When G-d related Sarahs thoughts to Avraham, He did not relate them precisely. Why?
   18:13 – For the sake of peace.
8. What "cry" from Sodom came before G-d?
   18:21 – The cry of a girl who was executed for giving food to the poor.
9. How many angels went to Sodom?
   19:1 – Two; one to destroy the city and one to save Lot.
10. Why was Lot sitting at the gate of Sodom?
    19:1 – He was a judge.
11. Lot served the angels matza. Why?
    19:3 – It was Passover.
12. Why did Lot delay when he left Sodom?
    19:16 – He wanted to save his property.
13. Why were Lot and his family not permitted to look back at Sodom?
    19:17 – As they, too, deserved to be punished, it wasnt fitting for them to witness the destruction of Sodom.
14. Lots wife looked back and became a pillar of salt. Why was she punished in this particular way?
    19:26 – She was stingy, not wanting to give the guests salt.
15. In what merit did G-d save Lot?
    19:29 – Lot had protected Avraham by concealing from the Egyptians the fact that Sarah was his wife.
16. Why did Avraham relocate after the destruction of Sodom?
    20:1 – Because travel in the region ceased and Avraham could no longer find guests.
17. Why did Avimelech give gifts to Avraham?
    20:14 – So that Avraham would pray for him.
18. Why was Avraham told to listen to Sarah?
    21:12 – Because she was greater in prophecy.
19. Why did G-d listen to the prayer of Yishmael and not to that of Hagar?
    21:17 – Because the prayer of a sick person is more readily accepted than the prayer of others on his behalf.
20. Who accompanied Avraham and Yitzchak to the akeidah (binding)?
    22:3 – Yishmael and Eliezer.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

 דין דם הנמצא בביצים

דם הנמצא בביצים, אסור באכילה, משום שאותו דם הוא תחילת ריקום האפרוח, ואותו האפרוח, דין עוף יש לו, שדמו אסור באכילה מן התורה, ולכן גם דם הנמצא בביצים אסור באכילה מן התורה, וזו דעת רבינו הרא"ש והתוספות. אולם לדעת רבינו הרמב"ם, דם הנמצא בביצים אינו אסור באכילה אלא מדרבנן, משום שאף על פי שדם זה אמנם הוא תחילת ריקום האפרוח, מכל מקום מכיון שלא נגמרה יצירתו של האפרוח, אין לו דין עוף כלל, ואין דמו אסור מן התורה אלא מדרבנן, גזירה משום דם עוף.

ויש אופן שכל הביצה נאסרת אם נמצא בה דם, ויש אופנים שאין הביצה כולה נאסרת, רק צריך להסיר את הדם ממנה, והיא מותרת. וכדלהלן:

אם נמצא (אפילו מעט) דם בחלמון הביצה, כל הביצה אסורה, אבל אם נמצא דם בחלבון הביצה (היינו החלק הלבן) זורק את הדם ושאר הביצה כולה מותרת, וזהו לדעת מרן השלחן ערוך, אולם הרמ"א כתב שבכל מקום שיש דם בביצה אוסרים את כל הביצה באכילה. ומנהג הספרדים להקל בזה כדעת מרן שקבלנו הוראותיו.

אף על פי שדם הנמצא בביצים אסור באכילה, מכל מקום אין חיוב מן הדין לבדוק כל ביצה קודם אכילתה, משום שסומכים על כך שברוב הביצים אין דם, ומעיקר הדין אפשר לסמוך על הרוב, ורק אם מטגנים ביצים במחבת או שוברים ביצים לצורך אפייה וכדומה נוהגים לבדוק את הביצים (בכוס זכוכית או כלי אחר) אם יש בהם דם, מפני שבנקל אנו יכולים לבדוק את הביצים להנצל מאיסור דם, כל שבלאו הכי פותחים את הביצה, ולכן נוהגים לבדוק אותן אם יש בהן דם. אבל כאשר באים לבשל ביצים קשות במים, או שרוצים לשים ביצים בחמין וכדומה, אף על פי שאחר הבישול אי אפשר לדעת אם היה בהן דם, או אדם הבא לגמוע ביצה כמו שהיא רכה בלא לבדקה כלל, רשאי לעשות כן, מפני שהולכים אחר הרוב, ורוב ביצים אין בהן דם.

אולם בספר כנסת הגדולה כתב, שיש בני אדם המחמירים שלא לאכול ביצים אלא אם נבדקו תחילה, ואף כשרוצים לבשל ביצה, הם נוהגים לפתוח את קליפת הביצה ולהוריק מתוכה את תוכנה לתוך כלי, ואחר כך מחזירין את הביצה לתוך קליפתה וסותמין את הנקב ומבשלים או צולין אותה. ומכל מקום להלכה נראה דאין מקום לחומרא זו, שהרי כתב המהרח"ו (רבינו חיים ויטאל) שראה לרבו האר"י הקדוש, שהיה גומע ביצה כשהיא צלויה, בלי שישגיח לבדוק אם יש בתוכה דם, והביא ראיות מן התלמוד בכמה מקומות, שאין לחוש לסברת המחמירים בזה. והביא כל זה מרן החיד"א בספרו ברכי יוסף, וסיים, ובהגלות נגלות אמרי קדוש רבינו האר"י ז"ל אין לחוש לחומרת בני אדם הנזכרים

The Laws of Blood Found in Eggs

Blood found in eggs is forbidden for consumption, for this blood indicates the beginning of the embryotic development of the chick and this chick has the halachic status of "fowl" whose blood is forbidden for consumption by Torah law; thus, the opinion of the Rosh and Tosafot is that blood found in eggs is likewise forbidden to be eaten by Torah law. Nevertheless, according to the Rambam, blood found in eggs is only forbidden to be eaten by virtue of a rabbinic prohibition, for although this blood indicates the beginning of the chick's embryotic development, since the chick's development is not yet complete, it does not retain the status of "fowl" and its blood is not forbidden by Torah law; rather, there is merely a rabbinic decree banning it due to its similarity to blood of an actual bird.

There are instances where the entire egg becomes forbidden for consumption as a result of this blood and there instances where the entire egg does not become forbidden and one must only remove the blood and the rest of the egg is permissible, as follows:

If one finds blood (even a drop) in the yolk of the egg, the entire egg is forbidden. However, if the blood is found in the egg-white, one may remove the blood and the rest of the egg is permissible for consumption. This applies according to Maran Ha'Shulchan Aruch. However, according to the Rama, if blood is found in any part of the egg, the entire egg is forbidden for consumption. The Sephardic custom is to rule leniently on this matter in accordance with the ruling of Maran.

Although blood found in eggs is forbidden for consumption, there is no obligation to check every egg before eating it since we rely on the fact that most eggs do not contain blood and according to the letter of the law, one may rely on the majority. Only if one is frying eggs in a pan or breaking open eggs for baking and the like, it is customary to check the eggs for blood (in a glass or any other clear vessel), for in this case, it is quite easy to check the eggs for blood since they are being opened anyway. However, when one wishes to hard boil eggs in water or place eggs in a Chulent and the like, although after cooking them it will be impossible to tell if there was blood in them or not, it is indeed permissible to do so without checking them, for most eggs do not contain blood and we follow the majority. The same applies to one who wishes to swallow a whole egg, uncooked, that one need not check it first.

Nevertheless, the Kenesset Ha'Gedolah writes that there are some who are stringent not to eat eggs unless they have been checked for blood first; even if they wish to hard-boil the egg, they make a small hole in the shell, pour out the contents of the egg into a cup, and after ascertaining that the egg is clean of blood, pour the contents back into the shell, close up the hole, and then proceed to hard-boil it. However, halachically speaking, there is truly no room for this stringency, for Rabbeinu Chaim Vital writes that he has seen his rabbi, the saintly Ariz"l, eating a roasted egg without first checking if there was blood inside. He proceeds to bring sources from various places in the Talmud that there is no need to be concerned about the more stringent opinion on this matter. Maran Ha'Chida quotes all of this in his Birkei Yosef and concludes, "Now that the holy teachings of our rabbi, the Ari z"l, have been revealed, there is no need to be concerned with the aforementioned stringency some individuals follow."

דין דם הנמצא בביצים (המשך(

בהלכה הקודמת

ביארנו שאסור לאכול דם הנמצא בביצים, ושיש אופן שדם הנמצא בביצים אוסר את כל הביצה, משום שדם הנמצא בביצה הוא תחילת ריקום האפרוח שדמו אסור.

ולאור מה שנתבאר שאיסור הדם הוא מפני שזהו תחילת ריקום האפרוח, עולה השאלה לגבי רוב הביצים הנמכרות כיום (כגון ביצי "תנובה" בארץ ישראל) על ידי המשווקים הגדולים, האם יש בהם בכלל איסור דם, משום שכידוע כמעט כל התרנגולות המטילות את הביצים הללו, סגורות בלולים מבלי אפשרות לצאת ולבא כלל, ואין שם שום תרנגול זכר, ועל כל פנים, רוב ככל הביצים הם על דרך זה, ולכן יש לשאול אם יש איסור בביצים אלו אם נמצא בהם דם שהרי בודאי דם זה אינו תחילת ריקום האפרוח.

והגאון רבי משה פיינשטיין זצ"ל נשאל בזה כבר בשנת התשי"ז (1957), וכתב שאף על פי שמן הדין יש להקל בביצים אלו על ידי זריקת הדם עצמו, וכל הביצה תהיה מותרת, אך מכיוון שיש לולים שמגדלים תרנגולים עם תרנגולות ביחד לצורך גידול אפרוחים (לאכילה), ולפעמים כשיש להם הרבה ביצים יותר מכפי שצריכים לצורך אפרוחים, מוכרים גם את הביצים שנולדים מזכרים עם הביצים שנולדו בלא זכרים, (וכן אנו יודעים שהיא המציאות בארץ ישראל בשנים האחרונות), ראוי להחמיר לזרוק את כל הביצה אם נמצא בה דם (בחלמון לדעת מרן. ובכל מקום לדעת הרמ"א כפי שנתבאר

בהלכה הקודמת

.) אך מכל מקום מן הדין יש להקל בזה כיון שרוב מוחלט של הביצים אינם מופרות מזכרים ולמיעוט רחוק כל כך אין לחוש מן הדין, אף בזמנינו. אולם בשו"ת מנחת יצחק כתב להחמיר בזה אף מן הדין.

ומרן הרב עובדיה יוסף זצ"ל האריך בתשובה בדין זה, והעלה להקל בביצים הנמכרות בזמנינו, שדי לזרוק את הדם הנמצא בהן, אבל כל הביצה מותרת, משום שרובא דרובא של הביצים, אינם ביצים של זכר, והדם שבתוכם אינו יכול להיות תחילת ריקום של אפרוח. ולפיכך אין להאריך בהלכות דם הנמצא בביצים, לפי שבדרך כלל בזמנינו קונים ביצים בחנויות מידי המשווקים, ודי בהוצאת הדם עצמו וכל הביצה מותרת

The Laws of Blood Found in Eggs-Continued

In the previous Halacha we have discussed that it is forbidden to consume the blood sometimes found in eggs and that there are instances where the blood found in the egg can prohibit consumption of the entire egg since blood is an indication of the beginning of the chick’s embryotic development and the chick’s blood is indeed forbidden.

Based on what we have explained that the blood is forbidden because it indicates the beginning of the chick’s embryotic development, a question arises regarding most eggs sold today by large companies whether or not the blood found in them is forbidden for consumption, for as we know, almost all of the hens which lay these eggs are enclosed in a coop without the ability to move in and out and with no male chickens present at all. Indeed, at least most eggs are laid in this way. The question therefore is: Is blood found in such eggs likewise forbidden although it can certainly not indicate the beginning of a chick’s embryotic development?

This question has already been posed to Hagaon Harav Moshe Feinstein zt”l in the year 5717 (1957) to which he replied that according to the letter of the law, one may act leniently and merely remove the blood spot and the rest of the egg will be permissible for consumption. However, since there are farms which raise both male and female chickens for production of chicks (for eating) and there are times when they will have a surplus of eggs, more than are necessary for production of chicks, and these eggs laid from the fertilization of males will be sold along with eggs laid without males, it is correct to be stringent and dispose of the entire egg if blood is found inside (only if the blood is found in the yolk according to Maran Ha’Shulchan Aruch or anywhere in the egg according to the Rama, as we have explained in the previous Halacha). Nevertheless, as we have written, according to the letter of the law there is room for leniency in this matter since a vast majority of the eggs sold on the market today are without male contact and there is no halachic need to be concerned about such a small minority, even nowadays. On the other hand, the Minchat Yitzchak requires one to act stringently according to the law.

Maran Harav Ovadia Yosef zt’l deals with this matter lengthily in one of his responses and concludes that one may act leniently regarding the eggs sold nowadays and one may merely dispose of the blood found in the egg; however, the rest of the egg is permissible for consumption, for the vast majority of eggs nowadays are not from male contact and the blood found in them is certainly not the beginning of a chick’s embryotic development. It is thus unnecessary to discuss the laws of blood found in eggs lengthily, since nowadays, people usually purchase eggs marketed by large companies from the supermarket or grocery store and it is sufficient to remove the blood and the rest of the egg is permissible.

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Announcements

***

We welcome back the Kollel to a new Kolel zeman 

&

would like to welcome all the new members of the kollel.

2)

 

Fresh New Opportunity for learning

The Avrechim of the Kollel are able to learn with the Kahal 

from 6.50 pm till Arbit at 7.30pm every evening

Need a partner?

contact Rabbi Stamler

3)

*** 

SHABBAT

Shabbat Times

לוח זמני תפלה לחורף תשע"ט

Winter Timetable 5779 – 2018 / 19

Shabbat Services

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

****

Q & A on Parashat Lech Lecha

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

1. What benefits did G-d promise Avraham if he would leave his home?
   12:1 – He would become a great nation, his excellence would become known to the world, and he would be blessed with wealth.
2. "And all the families of the earth will be blessed through you." What does this mean?
   12:3 – A person will say to his child, "You should be like Avraham."
3. Who were the souls that Avraham and Sarah "made?"
   12:5 – People they converted to the worship of G-d.
4. What were the Canaanites doing in the Land of Canaan when Avraham arrived?
   12:6 – They were in the process of conquering the land from the descendants of Shem.
5. Why did Avraham build an altar at Ai?
   12:8 – He foresaw the Jewish People's defeat there in the days of Yehoshua due to Achans sin. He built an altar to pray for them.
6. What two results did Avraham hope to achieve by saying that Sarah was his sister?
   12:13 – That the Egyptians would not kill him, and would give him presents.
7. Why did Avraham's shepherds rebuke Lot's shepherds?
   13:7 Lot's shepherds grazed their flocks in privately owned fields.
8. Who was Amrafel and why was he called that?
   14:1 – Amrafel was Nimrod. He said (amar ) to Avraham to fall (fel ) into the fiery furnace.
9. Verse 14:7 states that the four kings "smote all the country of the Amalekites". How is this possible, since Amalek had not yet been born?
   14:7 – The Torah uses the name that the place would bear in the future.
10. Why did the "palit " tell Avraham of Lot's capture?
    14:13- He wanted Avraham to die trying to save Lot so that he himself could marry Sarah.
11. Who accompanied Avraham in battle against the four kings?
    14:14 – His servant, Eliezer.
12. Why couldn't Avraham chase the four kings past Dan?
    4:14 – He saw prophetically that his descendants would make a golden calf there, and as a result his strength failed.
13. Why did Avraham give "ma'aser " specifically to Malki-Tzedek?
    14:20 – Because Malki-Tzedek was a kohen.
14. Why didn't Avraham accept any money from Sodom's king?
    14:23 – G-d had promised Avraham wealth, and Avraham didn't want Sodom's King to say, "I made Avraham wealthy."
15. When did the decree of 400 years of exile begin?
    15:13 – With the birth of Yitzchak.
16. What did G-d indicate with His promise that Avraham would "come to his ancestors in peace"?
    15:15 – That his father, Terach, would repent and become righteous.
17. How did G-d fulfill His promise that Avraham would be buried in "a good old age"?
    15:15 – Avraham lived to see his son Yishmael repent and become righteous, and he died before his grandson Esav became wicked.
18. Why did the Jewish People need to wait until the fourth generation until they returned to Eretz Canaan?
    15:16 – They needed to wait until the Amorites had sinned sufficiently to deserve expulsion.
19. Who was Hagar's father?
    16:1 – Pharaoh.
20. Why did Avraham fall on his face when G-d appeared to him?
    17:3 – Because he was as yet uncircumcised.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

מאימתי מותר לשבת בחזרת התפילה?

בהלכה הקודמת ביארנו, שמעיקר הדין מותר לשבת בשעת חזרת התפילה שעל ידי השליח ציבור. כלומר, אחר תפילת העמידה שכל אחד ואחד מתפלל בעצמו, מותר לציבור לשבת, ואינם חייבים לעמוד במשך כל זמן החזרה.

אולם יש להבהיר, כי אין לשבת בחזרת התפלה, אלא לאחר שסיים השליח ציבור את ברכת "האל הקדוש". שכן כתב מרן השלחן ערוך (סימן קכג), שלאחר שמסיים כל אחד ואחד מן הציבור את תפילת הלחש, עליו לפסוע שלוש פסיעות לאחריו, ואז יעמוד במקומו ולא יזוז. ולא יחזור למקום שבו התפלל, אלא כאשר יגיע הציבור עם החזן לקדושה (נקדישך ונעריצך). שאז יחזור למקומו ויאמר את נוסח הקדושה כדין. ולאחר הקדושה ישאר במקומו, ויענה ברוך הוא וברוך שמו לברכת "האל הקדוש". ולאחר ברכה זו רשאי לשבת במקומו.

וכתב בספר תורת חיים, שיש לתמוה על מנהג ההמון שמיקלים בדבר זה, ומיד כשמסיימים תפילתם הם יושבים במקומותיהם, וכשמגיע שליח ציבור לקדושה הם עומדים. שמנהג זה עומד בניגוד למה שפסק מרן השלחן ערוך הנ"ל, שלכל הפחות חייבים לעמוד במקומם עד שיתחיל השליח ציבור את חזרת הש"ץ, שאז מותרים הם לחזור למקומם הראשון בשתיקה, ושם יענו לקדושה שבחזרת התפילה. ומן הראוי לעורר את לב העם לכך. עד כאן עיקר דבריו.

ומרן רבינו הקדוש רבי עובדיה יוסף זצ"ל (הכ"מ), גם בערוב ימיו, כשהיה חלש, ורגליו כואבות, היה עומד תמיד על מכונו, לאחר שסיים את התפלה, והיה ממתין לשליח ציבור עד אחר הקדושה. ורק אז היה מתיישב על מקומו.

ועוד יש להעיר, אודות מה שיש נוהגים, שבשעה שמגיע החזן לברכת "מודים", הם אינם עומדים במקומותיהם לעניית "מודים", אלא נשארים יושבים, ומסתפקים בקימה מועטת לעניית מודים. שמנהג זה אינו נכון, כי חובה עלינו לכרוע בשעת אמירת "מודים", וכאשר אדם יושב, הכריעה שהוא עושה אינה נחשבת כריעה מצד ההלכה, ולכן פסק מרן רבינו זצ"ל, שחייב כל אדם לעמוד בשעה שמגיע החזן לברכת מודים, כדי שיוכל לכרוע כדין וכפי מצות חכמים.

ואם הוא זקן או חולה שאינו יכול לעמוד אלא במאמץ גדול, יוכל להקל ולשבת מיד כשמסיים תפילתו, ועד עניית הקדושה, ולאחר מכן ישב עד אמירת מודים, ואז יענה מודים כשהוא יושב, ויכרע מעט כשהוא יושב. אבל אדם בריא, חייב לעמוד ממש, כדי שיוכל לכרוע כדין.

ולסיכום: כשמסיים אדם את תפילתו, עליו לפסוע שלוש פסיעות לאחריו. וישאר עומד במקומו עד שיגיע החזן לקדושה, שאז יחזור למקום בו עמד בתפילתו, ויענה לקדושה. וישאר עומד על מקומו עד סיום ברכת "האל הקדוש", ולאחר ברכת האל הקדוש רשאי מעיקר הדין לשבת במקומו, עד שיגיע החזן ל"מודים", ואז יעמוד ויכרע באמירת "מודים", ויוכל לחזור ולשבת בסיום אמירת "מודים".

At What Point During the Chazzan's Repetition of the Amida May One be Seated?

In the previous Halacha we have explained that, according to the letter of the law, one may sit during the Chazzan's repetition of the Amida. This means that after one has concluded one's personal, silent Amida, the congregation may be seated and need not remain standing for the entire duration of the Chazzan's repetition.

Nevertheless, we must point out that one may only be seated during the Chazzan's repetition once the Chazzan has concluded the "Ha'El Ha'Kadosh" blessing. Indeed, Maran Ha'Shulchan Aruch (Chapter 123) states that when one concludes one's silent Amida, one should take three steps back and then stand in that very same place and not move. One may only return to the original place one prayed (i.e. by taking three steps forward) when the Chazzan and congregation reach the Kedusha ("Nakdishach Ve'Na'aritzach") at which point one should return to one's original place and recite Kedusha along with the congregation. After the Kedusha is concluded, one should remain standing in place until one has answered "Baruch Hu U'Varuch Shemo" and Amen to the "Ha'El Ha'Kadosh" blessing. Only at the conclusion of this blessing may one be seated.

The Sefer Torat Chaim wonders about the common custom that many have to be seated immediately upon concluding their silent Amida and then rise when the Chazzan reaches the Kedusha, for this custom is contrary to the ruling of Maran Ha'Shulchan Aruch who writes that one must remain in place at least until the Chazzan begins the repetition of the Amida, at which point one is permitted to return to one's original place silently and recite the Kedusha along with the congregation. One should point this law out to as many people as possible.

Indeed, Maran Rabbeinu Ovadia Yosef zt"l would stand in place after having concluded his Amida prayer, even when he was advanced in age and his feet hurt, and he would only be seated once the Chazzan had concluded the Kedusha. Furthermore, another issue that must be addressed is that when the Chazzan reaches the "Modim" blessing, many individuals do not rise to recite "Modim"; rather, they do so while remaining seated and only having risen ever so slightly. This custom is incorrect, for one is obligated to bow while reciting "Modim" and any bowing exercised while seated has no halachic significance. It is for this reason that Maran zt"l that the entire congregation must rise when the Chazzan reaches the "Modim" blessing, in order to be able to bow in accordance with the edict of our Sages.

If one is elderly or infirm such that standing requires much strain and effort, one may be seated immediately upon concluding one's silent Amida prayer until Kedusha is recited (at which point one must rise) and one may then be seated again upon conclusion of the Kedusha. When the Chazzan reaches "Modim", such a person may recite "Modim" while remaining seated, albeit by bowing while raising one's body slightly. However, a healthy person must rise completely in order to be able to bow according to Halacha.

Summary: Upon concluding one's silent Amida prayer, one must take three steps back and remain standing in that very place until the Chazzan reaches Kedusha, at which point one should take three steps forward and return to the place one had originally prayed in order to recite Kedusha along with the congregation. One must remain in this position until the Chazzan concludes the "Ha'El Ha'Kadosh" blessing, at which point one may, according to the letter of the law, be seated until the "Modim" blessing. When the Chazzan reaches the "Modim" blessing, one must rise, bow, and recite "Modim" after which one may once again be seated.

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Announcements

Mazal Tov

to

Mr & Mrs M Calder

on the safe arrival 

of their new baby grandson

Sheyizke Laberit bizmana

LaTorah lacgupa Ulemaasim tovim

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This Friday 

3 Mar Cheshvan

is the Nachala of 

Maran Hagaon Rabbi Ovadia Yosef Ztz'l

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Winter Timetable Attached

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 SHABBAT

Shabbat Times

לוח זמני תפלה לחורף תשע"ט

Winter Timetable 5779 – 2018 / 19

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 Noach

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

1. Which particular sin sealed the fate of the flood generation?
   6:13 – Robbery.
2. Why did Hashem tell Noach to build an ark, as opposed to saving him via some other method?
   6:14 – So that people would see Noach building the ark and ask him what he was doing. When Noach would answer, "Hashem is bringing a flood," it might encourage some people to repent.
3. The ark had three levels. What function did each level serve?
   6:16 – The top level housed the people, the middle level housed the animals, and the bottom level, the refuse.
4. What indication do we have that Noach was familiar with the Torah?
   7:2 – Hashem told him to take into the ark seven of each kosher-type animal, and two of each non-kosher type. "Kosher" and "non-kosher" are Torah concepts.
5. Why did Hashem postpone bringing the flood for seven days?
   7:4 – To allow seven days to mourn the death of Metushelach.
6. Why did the first water of the flood come down as light rain?
   7:12 – To give the generation a chance to repent.
7. What did people say that threatened Noach, and what did Hashem do to protect him?
   7:13,15 – People said, "If we see him going into the ark, we'll smash it!" Hashem surrounded it with bears and lions to kill any attackers.
8. What grouping of creatures escaped the punishment of the flood?
   7:22 – The fish.
9. How deeply was the ark submerged in the water?
   8:4 – Eleven amot.
10. What did the olive branch symbolize?
    8:11 – Nothing. It was a leaf, not a branch. (The olive leaf symbolized that its better to eat food "bitter like an olive" but which comes directly from Hashem, rather than sweet food provided by humans.)
11. How long did the punishment of the flood last?
    8:14 – A full solar year.
12. A solar year is how many days longer than a lunar year?
    8:14 – Eleven days.
13. When did humans receive permission to eat meat?
    9:3 – After the flood.
14. What prohibition was given along with the permission to eat meat?
    9:4 – The prohibition of eating a limb cut from a living animal.
15. Why does the command to "be fruitful and multiply" directly follow the prohibition of murder?
    9:7 – To equate one who purposely abstains from having children to one who commits murder.
16. Name two generations in which the rainbow never appeared.
    9:12 – The generation of King Chizkiyahu and the generation of Shimon bar Yochai.
17. Why did Noach curse Canaan specifically? Give two reasons.
    9:22,24 – Because Canaan is the one who revealed Noachs disgrace to Cham. And because Cham stopped Noach from fathering a fourth son. Thus, Noach cursed Cham's fourth son, Canaan.
18. Why does the Torah call Nimrod a mighty hunter?
    10:9 – He used words to ensnare the minds of people, persuading them to rebel against Hashem.
19. The sin of the generation of the dispersion was greater than the sin of the generation of the flood. Why was the punishment of the former less severe?
    11:9 – They lived together peacefully.
20. Why was Sarah also called Yiscah?
    11:29 – The word "Yiscah" is related to the Hebrew word "to see." Sarah was called Yiscah because she could "see" the future via prophecy. Also, because of her beauty, everyone would gaze at her.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

דין הזכרת משיב הרוח

מתחילין לומר "משיב הרוח ומוריד הגשם" בתפילת מוסף של שמחת תורה, והזכרה זו אינה שאלה ובקשה על הגשם, אלא היא שבח להשם יתברך, ולכן הזכרה זו נקראת "גבורות גשמים", אבל שאלת טל ומטר שבברכת השנים, היא בקשה מהשם יתברך על הגשם, וישנם כמה הבדלים בהלכה בין הזכרת גבורות גשמים שבברכת "אתה גבור", לבין שאלת טל ומטר שבברכת השנים, והשינוי הראשון הוא, שמזכירין גבורות גשמים כבר מתפילת מוסף של שמחת תורה, ואילו שאלת גשמים אינה אלא מליל שבעה במרחשון כפי שיתבאר בהלכות הבאות.

ואמרו בגמרא (ברכות לג.) שמזכירין גבורות גשמים בברכת "אתה גבור" משום שהיא ברכה על תחיית המתים, ומתוך שירידת גשמים שקולה כנגד תחיית המתים לפיכך קבעוה בתחיית המתים. ושאלת גשמים קבעו בברכת השנים משום שברכת השנים היא ברכה על פרנסה, וירידת גשמים גם היא ענין פרנסה לעולם.

מנהג הספרדים וחלק מעדות האשכנזים, שבימות הקיץ אומרים בברכת "אתה גבור" "מוריד הטל", ולמנהג זה אם שכח לומר משיב הרוח ואמר מוריד הטל וכבר סיים ברכת מחיה המתים, אינו חוזר. אבל אם לא הזכיר משיב הרוח וגם לא הזכיר מוריד הטל (כמנהג חלק מעדות האשכנזים בימות הקיץ), אם לא התחיל עדיין ברכת "אתה קדוש" יאמר "משיב הרוח ומוריד הגשם" בין ברכת מחיה המתים לברכת האל הקדוש וימשיך תפילתו, ואם התחיל כבר ברכת "האל הקדוש" אין לו תקנה ויחזור לראש התפילה

The Laws of Mentioning “Mashiv Ha’Ruach”

We begin reciting “Mashiv Ha’Ruach U’Morid Ha’Geshem” in the Mussaf prayer of Simchat Torah (outside of Israel from Shemini Atzeret). This recitation does not constitute a request or plea for rain; rather, it is merely meant as praise to Hashem and is therefore dubbed, “Powers of Rain.” The actual request for dew and rain can be found in the ninth blessing of the Amidah prayer referred to as the “Blessing of the Years” (Barech Aleinu). There are several halachic differences between mentioning the “Powers of Rain” in the second blessing of the Amidah prayer entitled, “Ata Gibor,” and the actual request for dew and rain in the ninth blessing. Firstly, whereas we begin mentioning the “Powers of Rain” from Mussaf of Shemini Atzeret, we do not actually request dew and rain until the night of the Seventh of Marcheshvan (outside of Israel from the night of the Fifth of December), as we shall discuss in following Halachot.

The Gemara (Berachot 33a) states that we mention the “Powers of Rain” in the “Ata Gibor” blessing for this blessing deals with the Resurrection of the Dead and since rainfall is tantamount to The Resurrection, our Sages thus established this sentence to be mentioned in the blessing dealing with The Resurrection. Our Sages established the actual request for rain in the “Blessing of the Years,” for this is a blessing regarding one’s livelihood, and rainfall is a matter of sustenance for the entire world.

The Sephardic custom, which is followed by some Ashkenazi communities as well, is to recite “Morid Ha’Tal” in the “Ata Gibor” blessing during the summer months. Accordingly, if one forgets to recite “Mashiv Ha’Ruach” and instead recites “Morid Ha’Tal” and he has already concluded the “Mechayeh Ha’Metim” blessing, he would not go back. However, if one mentioned neither “Mashiv Ha’Ruach” or “Morid Ha’Tal” (which is indeed customary among several Ashkenazi communities during the summer months), if one has not yet begun the “Ata Kadosh” blessing, one should recite “Mashiv Ha’Ruach U’Morid Ha’Geshem” between the “Mechayeh Ha’Metim” and “Ata Kadosh” blessings and then just continue his prayer as usual. If, however, one has already begun the “Ata Kadosh” blessing and only then realizes his mistake, he must begin his Amidah prayer anew 

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