Announcements

Mazal Tov

to

Mr & Mrs David Menashe

on the safe arrival of their new 

baby BOY

Sheyizke laberit bizmana

latorah lachupa ulemaasim tovim

Moorlanenews

would like to take this opportunity

to wish our very dear President

David Menashe 

& his wife Riki 

a very heartfelt 

Mazal Tov

on the arrival of their son.

We would also like to thank 

David Menashe

for all his hard work & selfless amount of time 

he gives up for all aspects of our

Bet Hakeneset

May Hashem repay him

with good health, beracha & mazal

for many years. 

Family Menashe

invite the Kahal to 

Shalom Zachar

this Friday evening

70 Bury New Road (opposite Shefa)

***

Mazal Tov

to

Asher Tzvi Weinberg

on reaching his Bar Mitzva

May Hashem shower on him

ALL His berachot that he should continue

to grow in

Torah, Mitzvot Umaasim tovim

Mazal Tov to families

Weinberg

&

Lewis 

on this special Simcha

***

As we are now entering the summer months,

there are many relevant Halachot which apply

to accepting Shabbat on Friday afternoon

whilst it is still daylight.

These Halachot are from Rabbi Eli Mansour

(1) How Early on Friday Afternoon May a Woman Light Shabbat Candles Without Accepting Shabbat? 

Halacha allows women to light the Shabbat candles without accepting the onset of Shabbat. For example, if a woman must drive somewhere before Shabbat and will not return home before Shabbat begins, she may light the Shabbat candles before she leaves and stipulate that she does not yet accept the onset of Shabbat. She then accepts Shabbat later, a few minutes before sundown. 

However, the Shulhan Aruch writes (263:4;) that when a woman lights the Shabbat candles early, rather than shortly before sundown, she must accept the onset of Shabbat. Halacha allows a woman to light Shabbat candles as early as Pelag Ha’minha – which occurs on the average 75 minutes before sundown, depending on the season – but she must accept Shabbat at that point, because otherwise it is not evident that she lights specifically for the honor of Shabbat. This Halacha gives rise to the question of how early before sundown a woman may light Shabbat candles without accepting Shabbat. Said differently, at which point on Friday afternoon does it become clear that the candles are lit specifically for the honor of Shabbat, such that a woman may light without accepting Shabbat?

Hacham Yishak Yosef (She’erit Yosef, vol. 3, p. 383;) rules that a woman may light candles without accepting Shabbat as early as a half-hour before sundown; according to other authorities, she may do so as early as forty minutes before sundown. Thus, for example, if sundown on a summer day occurs at 8:30 PM, a woman who lights candles before 7:50 PM on Friday must accept the onset of Shabbat. If she wishes to perform Melacha (activity forbidden on Shabbat) after lighting candles, then she must light candles no earlier than 7:50 PM.

Summary: A woman may light Shabbat candles on Friday afternoon as early as Pelag Ha’minha – approximately 75 minutes before sundown, depending on the season. She must accept Shabbat at the time of lighting unless she lights within thirty minutes – or, according to others, forty minutes – before sundown, in which case she may stipulate at the time of lighting that she does not yet accept the onset of Shabbat.

(2) Is a Wife Bound by Her Husband’s Early Acceptance of Shabbat?

Many congregations have the practice during the summer months of accepting Shabbat early, before sundown on Friday afternoon. The men go the synagogue, recite Minha, Kabbalat Shabbat and Arbit, and return home well before sundown. The question arises in this situation as to whether or not the wife is bound by the husband’s acceptance of Shabbat. If, for example, the husband estimates that he will recite Kabbalat Shabbat and thus accept the onset of Shabbat at 7:15pm, must he instruct his wife to complete all Shabbat preparations and light the Shabbat candles by 7:15? A famous Halachic principle known as “Ishto Ke’gufo” establishes that a husband and wife are considered a single unit. Seemingly, then, once a husband accepts Shabbat, the wife must likewise accept Shabbat at that point, and may therefore not perform any Melacha (activity forbidden on Shabbat) past the time when her husband accepts Shabbat. 

In truth, however, this is not the case. Hacham Ovadia Yosef explicitly rules that a husband and wife accept Shabbat separately, and are not bound by the other’s acceptance. Strictly speaking, then, it is possible for the husband to return home from the synagogue on Friday night during the summer months and find his wife still turning on and off lights, dealing with the oven, lighting candles, and so on. Since the wife is not bound by the husband’s acceptance of Shabbat, she may continue performing Melacha until the time for Shabbat candle lighting eighteen minutes before sunset. Needless to say, once the wife lights the Shabbat candles, she accepts the onset of Shabbat and may no longer perform Melacha.

The also applies in the reverse case. Meaning, if a wife accepts Shabbat early, before the other members of her family, her acceptance is not binding upon them, and they may still perform Melacha.

It should be noted that the restrictions of “Amira Le’akum” – asking a gentile to perform Melacha on Shabbat on one’s behalf – do not apply to asking Jews. For example, if somebody accepted Shabbat early, before sunset, and then realizes that he mistakenly left his bedroom light on, he may ask another Jew who has not yet accepted Shabbat to turn off the light. There is no prohibition against asking a fellow Jew to perform Melacha on one’s behalf if he has yet to accept Shabbat and the sun has not yet set. This applies after Shabbat, as well. For example, many people extend their Se’uda Shelishit meal until well after nightfall, by which time many other people have already recited Habdala and ended Shabbat. It would be permissible in such a situation to ask somebody who has ended Shabbat to perform Melacha on his behalf, such as to bring him something from his car. Even though the one making the request has not yet ended Shabbat, he may ask a fellow Jew to perform Melacha for him if that other Jew has already ended Shabbat.

Summary: Even though a man accepted Shabbat early, before sundown, his wife is not required to accept Shabbat at that point, and she may continue performing Melacha until the usual candle lighting time. A person who accepted Shabbat early may ask a fellow Jew who has not yet accepted Shabbat to perform Melacha for him. Similarly, a person who did not yet end Shabbat on Saturday night may ask a person who did end Shabbat to perform a Melacha for him.

(3) Shabbat – The Prohibition Against Eating and Drinking Before Kiddush on Friday Night

There is an obligation to recite Kiddush over a cup of wine on Friday night, and the Shulhan Aruch (Orah Haim 271:6) rules that once Shabbat begins, it is forbidden to eat or drink anything – including water – before reciting or hearing Kiddush. This means that if a person is in the synagogue after sundown on Friday night, he may not have a sucking candy, or even a drink of tea or water. Since Shabbat has begun, and thus the obligation of Kiddush has taken effect, he may not eat or drink anything before Kiddush. This applies even in the summer months, when many communities have the custom of accepting Shabbat well before sundown. Thus, for example, if a person returns home from the synagogue on Friday night before sunset, and he needs to wait for the other family members to complete their Shabbat preparations, he may not have a snack or drink. Since he already accepted Shabbat, he may not eat or drink anything before Kiddush. 

As the Kiddush obligation applies equally to men and women, both men and women are included in this prohibition against eating or drinking before Kiddush.

An important exception to this rule is noted by Hacham Bension Abba Shaul (Israel, 1923-1998), in Or Le’sion (2:46), where he writes that this Halacha was instituted only for those who have reached the age of Misva obligation. Minors – boys before the age of thirteen, and girls before the age of twelve – may be fed if they wish to eat or drink before Kiddush. Although children approaching the age of Misva obligation should be trained to refrain from food and drink before Kiddush, as a general rule parents should not hesitate to give their children food or drinks before Kiddush on Friday night, as this Halacha was instituted only for those above the age of Misva obligation. This is also the ruling of several earlier Halachic authorities (Magen Abraham, Mishna Berura).

Summary: Once Shabbat has begun – even if one accepted Shabbat well before sundown, as many people do during the summer – one may not eat or drink anything, even water, before Kiddush. This applies to both men and women. Children below the age of Misva obligation may be given food or drinks before Kiddush, though children approaching the age of Misva obligation should be trained to wait until Kiddush.

(4) When Should One Recite Kiddush and Begin the Shabbat Meal When Accepting Shabbat Early?

Many communities have the practice of accepting Shabbat and reciting Arbit before sundown on Friday afternoon during the summer months. Rather than waiting until after dark to recite Arbit, as we normally do, these communities recite Arbit and begin Shabbat after Pelag Ha’minha (approximately one and a quarter hours before sundown). 

If one begins Shabbat before sundown, may he recite Kiddush and begin his Shabbat meal immediately, or must he wait until dark?

The Shulhan Aruch (267:2) rules explicitly that even when one begins Shabbat before sundown, he may nevertheless recite Kiddush and conduct his meal immediately, and need not wait until nightfall. However, the Mishna Berura (267:5) cites some authorities who require that one eat at least a Kezayit (approximately 1 oz.) of bread after nightfall. According to this view, the obligation to eat three meals on Shabbat requires that they be eaten on Shabbat itself, and not during the period on Friday afternoon that one added onto Shabbat. Hence, one should ensure to eat at least a Kezayit of bread – the minimum amount that constitutes a “meal” – after dark, in order to fulfill the obligation of the Shabbat meal. (Hacham Ovadia Yosef cites this stringent position, as well.)

Often, when a person accepts Shabbat early, he returns home and begins his meal within a half-hour of nightfall, in which case an interesting Halachic question arises regarding the obligation of Keri’at Shema. The Mitzva to recite the evening Shema begins at Tzet Ha’kochavim (nightfall), and Halacha forbids beginning a meal within a half-hour of Tzet Ha’kochavim out of concern that one might forget to recite Shema as a result. Thus, if a person returns from the synagogue on Friday night within a half-hour of nightfall, he should perhaps be required to wait until after nightfall, recite Shema, and only then begin his meal.

Maran (author of the Shulhan Aruch) addresses this question in his work Bet Yosef, where he rules that one may, in fact, begin his Shabbat meal within a half-hour of nightfall on Friday night. According to the Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327), one may fulfill the evening Shema obligation before sundown, so long as he recites the Shema after Pelag Ha’minha. Although Halacha does not follow this view, and requires that the evening Shema be recited specifically after nightfall, we may nevertheless rely on this view with respect to the prohibition against beginning a meal within a half-hour of nightfall. Once a person has recited Arbit and has thus fulfilled his Shema obligation according to the Rosh’s view, he may then begin his meal within a half-hour of Tzet Ha’kochavim. (Needless to say, when one recites Arbit before nightfall he must repeat the Shema after nightfall.)

Summary: When one accepts Shabbat and recites Arbit on Friday afternoon before sundown, as is customary during the summer months, he may recite Kiddush and begin the Shabbat meal immediately upon returning from the synagogue. He must repeat the Shema after nightfall, and, according to some authorities, he should eat at least a Kezayit (1 oz.) of bread after nightfall.

In our Bet Hakeneset

we have established that 

anyone wishing to accept Shabbat 

based on the timing we pray 

Kabalat Shabbat

should light candles about

30 minutes after the time listed for 

MINCHA & KABALAT SHABBAT (see below)

This week

Mincha & K.SH is at 6:45 pm

Candle lighting should be approx. 7:15 pm

***

THIS SHABBAT

we will be hosting a  

YOUTH MINYAN

where

ALL parts of SHACHARIT 

will be conduct & run by the YOUTH

of our Kehila.

*** 

SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע“ח

Summer Timetable 5778 – 2018

 *    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.)

Pirke Avot 5:50 pm

Mincha 6:00 pm

Followed by Shiur

*****

Children’s Service From 10am Every Shabbat morning

Children’s Tehilim straight after Musaf

****

Anyone wishing to donate a Kiddush Please email Moorlanenews

****

Q & A on Parashat Tazria – Metzora

Tazria

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

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

Metzora

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

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

15:2 –

1. He is tamei;
2. he is tameiand is also required to bring a korban.

17. A zavsat or slept on the following:
    1. a bed;
    2. a plank;
    3. a chair;
    4. a rock.

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

1. tamei;
2. tahor;
3. tamei;
4. tahor.

18. What does the Torah mean when it refers to a zavwho “has not washed his hands”?
    15:11 – One who has not immersed in a mikveh.
19. When may a zavimmerse in a mikveh to purify himself?
    15:13 – After seven consecutive days without a flow.
20. What is the status of someone who experiences a one-time flow?
    15:32 – He is tameiuntil evening.

****

During the week

Shiurim in our Bet Hakeneset

— 

Shabbat Shalom

moorlanenews@gmail.com

SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע“ח

Summer Timetable 5778 – 2018

*    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.)

Pirke Avot 5:50 pm

Mincha 6:00 pm

*****

Children’s Service From 10am Every Shabbat morning

Children’s Tehilim straight after Musaf

****

Anyone wishing to donate a Kiddush Please email Moorlanenews

****

Q & A on Parashat Shemini

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

****

Halachot from Maran Rabbi Ovadia Yosef Ztz’l

מצות ספירת העומר

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

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

השוכח לספור יום אחד
מצות ספירת העומר, היא מצוה בכל יום ויום מימי הספירה, ולכן אנו מברכים עליה בכל יום ויום קודם הספירה.

אולם לדעת בעל הלכות גדולות, מי ששכח לספור ספירת העומר יום אחד, שוב אינו יכול להמשיך בספירת העומר, הואיל ואי אפשר לספור בדילוג (שכן הסופר אחד שנים ארבעה אינו סופר נכון, כמו כן השוכח יום אחד, שוב אין לו תקנה והמשך הספירה שלו אינו נחשב לספירה). ואנו נוקטים להלכה, שגם אם שכח יום אחד לספור ספירת העומר, ימשיך עוד בספירת שאר הימים, מכיון שכל יום הוא מצוה בפני עצמה שאינה תלויה בשאר הימים. רק הואיל וכלל גדול בידינו “ספק ברכות להקל“, לכן לענין הברכה אנו חוששים לסברת בעל הלכות גדולות.

נמצא אם כן, שמי ששכח יום אחד לספור ספירת העומר, ימשיך בשאר הימים לספור כדרכו, רק מכאן ולהבא אינו מברך על הספירה.

קטן שהגדיל בימי הספירה
כתב מרן רבינו עובדיה יוסף שליט”א (בשו”ת יביע אומר ח”ג או”ח סימן כז), אודות ילד, שמלאו לו שלוש עשרה שנה בתוך ימי הספירה. שמאחר והימים שספר לפני שנעשה בר מצוה, היו בעודו קטן, שלא היה עדיין מחוייב במצות מן התורה כמו גדול, לכן, הרי זה דומה למי שעד עתה לא ספר ספירת העומר, ואינו יכול להמשיך לספור בברכה בשאר הימים. והאריך בדין זה מאד, והביא ראיות לדבריו. וגדולי הדור הקודם התכווחו הרבה בדין זה. אולם להלכה יש להורות, שקטן שנעשה בר מצוה בתוך ימי הספירה, ימשיך לספור “בלא ברכה“.

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

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

The Mitzvah of Counting the Omer

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

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

One Who Forgets to Count One Day
The Mitzvah of counting the Omer is a Mitzvah during every single day of the counting period, and for this reason we recite a blessing on it before counting every single day.

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

A Child who Turns Thirteen during the Omer
Maran Harav Ovadia Yosef Shlit”a discusses (in his Responsa Yabia Omer, Volume 3, Orach Chaim, Chapter 27) the Halacha regarding a child who turns thirteen years old during the Omer period. Since the days he has counted until this point were counted when he was still a child and not halachically obligated to perform the Mitzvot like an adult, his status is similar to one who has not counted the Omer until now and thus does not continue to count with a blessing on subsequent nights. He speaks lengthily and brings a great many sources to support his view. The luminaries of the previous generation debated this matter at length. Nevertheless, halachically speaking, a child who turns thirteen years old during the Omer should continue to count on the subsequent night without reciting a blessing.

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

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

תספורת, גילוח הזקן, בימי הספירה

שלא להסתפר בימי הספירה
פשט המנהג שלא להסתפר בימי ספירת העומר, למנהג האשכנזים עד יום ל”ג לעומר, ולמנהג הספרדים עד יום ל”ד לעומר בבוקר. (וכפי שנתבאר לעניין נישואין בימי הספירה). ויש מהספרדים שמיקלים לענין תספורת כמנהג האשכנזים, שבל”ג לעומר כבר מסתפרים, והמיקלים בזה (אף מבני עדות המזרח), יש להם על מה שיסמוכו.

גילוח הזקן
החרדים לדבר ה’ נזהרים בענין תספורת בימי הספירה אף לענין גילוח הזקן, אלא שיש מיקלים בזה למי שמצטער הרבה כשאינו מגלח זקנו, משום שכתב הרדב”ז שבענין כזה שאינו בתורת חובה ממש מתקנת חכמים, אלא מנהג בלבד, כל שיש צער כזה יש להקל. אולם ראוי מאוד להחזיק במנהג זה שנהגו בו אבותינו משנים קדמוניות, שלא לגלח את הזקן בימי הספירה, (ובפרט יש להחמיר בזה עד ראש חודש אייר).

דין הנשים במנהג זה
נשים, אינן בכלל האיסור לענין תספורת בימי הספירה, שהרי אף לענין אבלות ממש על אחד מהקרובים שנפטר, (שלאיש אבל אסור להסתפר כל שלשים יום של אבלותו) פסק מרן השלחן ערוך שנשים אינן בכלל איסור זה ומותרות בתספורת תוך שלשים יום. ואם כן כל שכן לענין מנהג האבלות בימי ספירת העומר, שאשה אינה צריכה להזהר שלא להסתפר. והוא הדין גם כן לענין ימי בין המצרים מאחרי שבעה עשר בתמוז, שאיסור התספורת שייך באנשים בלבד, אבל נשים מותרות להסתפר.

Taking Haircuts and Shaving during the Omer Period

Abstaining from Taking Haircuts during the Omer
It has become customary among the Jewish nation to refrain from taking haircuts during the Omer counting period: According to the Ashkenazi custom, until the 33^rd day of the Omer and according to the Sephardic custom, until the morning of the 34^th day of the Omer (as we have already explained regarding getting married during the Omer). Some Sephardic individuals act leniently with regards to haircuts in accordance with the Ashkenazi custom, i.e. taking haircuts beginning from the 33^rd day of the Omer. Those who act leniently in this regard (even Sephardic individuals) have on whom to rely.

Shaving
Those who are truly G-d-fearing customarily abstain from shaving their beard during the Omer period as well. However, there are those who rule leniently for individuals who are truly distressed as a result of not shaving their beard, for the Radbaz writes regarding such matters which are not actual obligations as a result of an edict of our Sages and is merely a custom, in a case of such distress, there is room for leniency. Nevertheless, it is indeed correct and proper to follow this custom which was observed by our ancestors for many generations with regards to refraining from shaving one’s beard during the Omer period (it is especially worthy to be stringent until Rosh Chodesh Iyar).

The Status of Women Regarding these Laws
Women are not included in the prohibition of taking haircuts during the days of the Omer, for even with regards to actual mourning for a relative who has passed away (for which a male mourner must abstain from taking a haircut for the entire thirty-day mourning period), Maran HaShulchan Aruch rules that women are not included in this prohibition and are permitted to take haircuts during the thirty-day mourning period. If so, this would certainly apply to the mourning customs observed during the Omer period in that a woman need not abstain from taking a haircut. The same would apply to the three week period between the Seventeenth of Tammuz and the Ninth of Av that the prohibition to take haircuts applies to men alone, however, women are permitted to take haircuts.

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During the week

Shiurim in our Bet Hakeneset

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

***

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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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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The 2nd Megila readings

both in the Night & Day will take place

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Night @ 9 pm

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for further infromation

contact N Bitton

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***

Zecher LeMachasit Hashekel

The Custom of the “Commemoration of the Half-Shekel”-5778

It is customary to donate money before Purim as “a commemoration of the Half-Shekel” which was donated by the entire Jewish nation when the Bet Hamikdash stood. This money is customarily collected on the eve of Purim before reading the Megillah, as our Sages tell us (Megilla 13b) that “it is revealed and known before the Creator of the world that Haman would, in the future, weigh Shekalim against the Jews, therefore, He preceded their Shekalim to his.” Nevertheless, one may donate this sum before this time, any time following Rosh Chodesh Adar.

Not Calling this Sum the “Half-Shekel”
The Poskim write that nowadays one should be careful not to call this sum of money “the Half-Shekel,” rather, “a commemoration of the Half-Shekel,” for if one would call it the former, there is concern that this money may be consecrated to the Bet Hamikdash and thus be prohibited to benefit from, thereby prohibiting its distribution to the poor.

This is mentioned openly in the Responsa of the Geonim that “calling Tzedakah money ‘the Half-Shekel’ is improper and this money becomes prohibited to benefit from.” Thus, it is proper to call this money just a “commemoration of the Half-Shekel” in order to avoid any doubt.

The Amount One Should Donate for the Commemoration of the Half-Shekel
What is the amount one should donate in commemoration of the Half-Shekel? The actual Half-Shekel coin amounted to the weight of nine grams of pure silver. However, if one’s financial situation does not allow one to donate this amount, donating any coin in commemoration of the Half-Shekel is sufficient.

Women must also donate money in commemoration of the Half-Shekel and it is proper for one to donate this amount for one’s small children as well. Some have the custom to donate this amount for their unborn babies as well. (Torat Ha’Mo’adim)

This money must be given as charity to the poor. Hagaon Harav Chaim Palagi writes in his Sefer Ruach Chaim (Chapter 694, Subsection 2) that this money should be given to needy Torah scholars who toil tirelessly in Torah. This is the most important charity of all. Whoever works to raise the glory of the Torah and those who study it shall merit seeing the raised glory of Israel. As our Sages tell us (Baba Batra 10b): “Through what merit will the glory of Israel be raised? Through ‘Ki Tisa’ (donating charity).’”

The appropriate sum that one should donate in commemoration of the Half-Shekel this year (5778) is approximately $6 (USD) per person = around £4.31. (For those residing in Israel, based on the recent USD to NIS conversion rate, the sum this year is approximately 20 NIS per person = £4.13.)

The way to calculate this sum is as follows: A troy ounce of silver consists of 31.1 grams. Thus, the price of one troy ounce of silver [recently approximately $17 USD] must be divided by 31.1 and then multiplied by nine in order to find the updated price of nine grams of silver, which is the value of actual Half-Shekel coin, as we have mentioned in past years.

There is a disagreement among the Poskim whether or not the price per ounce of silver should be calculated including applicable sales tax. Halachically speaking, Maran Rabbeinu Ovadia Yosef zt”l has instructed us that one may be lenient and calculate this sum excluding tax. However, if one is stringent to donate a larger sum for charity, one shall surely be blessed from above.

The minimum amount of the donation for the commemoration of the Half-Shekel for small children is the value of a coin which is a half of the local currency. Example: In the United States this would be a half-dollar coin, hence, the donation would equal fifty cents. (In Israel, this would be the Half-Shekel [NIS] coin.)

Three Coins
The Rama (Chapter 694) writes that it is proper to donate the sum in commemoration of the Half-Shekel in the form of three coins in commemoration of the fact that the verse states “the donation of Hashem” three times in the portion of the Torah corresponding to the Half-Shekel. This custom is quoted by Hagaon Harav Chaim Palagi as well as by Maran zt”l in his Chazon Ovadia-Purim (page 103).

Thus, in Israel, it is preferable to donate this sum in the form of two Ten-Shekel coins and one Two-Shekel coin. (In the United States, one cannot reach the sum of five dollars using three coins of the local currency and thus, bills are perfectly acceptable.)

***

Matanot LaEvyonim

can be given to

David Menashe

***

SHABBAT

Shabbat Times

לוח זמני תפלה לחורףתשע"ח

Winter Timetable 5778 – 2017 / 18

Shabbat Services

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

****

Q & A on Parashat Ki Tisa

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

1. How many "geira" are in a shekel?
   30:13 – Twenty.
2. What was the minimum age of military service in the Jewish army?
   30:14 – Twenty.
3. What were the three different types of terumah donated?
   30:15 – For the adanim (sockets), for the purchase of communal sacrifices, and for the building of the Mishkan.
4. The Jews were counted after Yom Kippur and again after Pesach. Both times they numbered the same amount. How can this be? Didn’t some 19-year olds turn 20 during that six month period?
   30:16 – Their ages were calculated based on Rosh Hashana, not based on their individual birthdays.
5. How many ingredients comprise the incense of the Mishkan?
   30:34 – Eleven ingredients were used making the incense.
6. According to Rashi, why are sailors called "malachim?"
   30:35 – Because they stir (malach) the water with their oars.
7. What is the difference between chochma (wisdom), bina(understanding), and da’at (knowledge)?
   31:3 – Chochma is knowledge acquired from others. Bina is the deduction of new knowledge from what one has already learned. Da’atis holy inspiration.
8. Shabbat is a "sign." What does it signify?
   31:13 – It is a sign between G-d and the Jewish People that He has chosen them and a sign to the nations of the world that He has sanctified the Jewish People.
9. When did the Jewish People begin to give contributions for the building of the Mishkan?
   31:18 – The 11th of Tishrei.
10. How many books are there in Tanach?
    31:18 – 24.
11. From where did the men take the earrings that they donated to make the calf?
    32:2,3 – From their ears.
12. Why did Aharon build the altar for the golden calf by himself?
    32:5 – He hoped that by building it by himself it would take longer and in the interim Moshe would return.
13. Why did Moshe break the Tablets?
    32:19 – Moshe reasoned: If the Torah forbids those who have estranged themselves from the Torah to partake in even a single commandment (Pesach sacrifice), surely the entire Torah cannot be given to a whole nation which has estranged itself from G-d!
14. How can two brothers belong to two different tribes?
    32:27 – Half-brothers, sharing the same mother.
15. Why did Moshe ask that his name be erased from the Torah?
    32:32 – So people shouldn’t say "Moshe was unworthy to plead for mercy on behalf of the Jewish people."
16. How has the sin of the golden calf affected the Jewish People throughout history?
    32:34 – Whenever G-d punishes the Jewish People, part of that punishment comes as payment for the sin of the golden calf.
17. In verse 33:2, G-d says that the inhabitants of Eretz Canaan would be driven out of the Land. In that verse, only six of the seven Canaanite nations are mentioned. What happened to the seventh?
    33:2 – The seventh nation, the Girgashites, voluntarily emigrated.
18. How did G-d show that He forgave the Jewish People?
    33:14 – He agreed to let His Shechina dwell among them.
19. How did Moshe become wealthy?
    34:1 – Moshe carved the Tablets out of precious stone. G-d commanded Moshe to keep the leftover fragments.
20. How do the light rays shining from Moshe’s face show us the powerful effect of sin?
    34:35 – Before the sin of the golden calf, the people would not have been afraid to look at the light rays, but after the sin they were afraid.

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Halachot from Maran Rabbi Ovadia Yosef Ztz’l

דין משלוח מנות ומתנות לאביונים

מצות משלוח מנות
נאמר במגילת אסתר (ט, כב): לַעֲשׂוֹת אוֹתָם יְמֵי מִשְׁתֶּה וְשִׂמְחָה וּ"מִשְׁלוֹחַ מָנוֹת" אִישׁ לְרֵעֵהוּ וּ"מַתָּנוֹת לָאֶבְיוֹנִים".

ובגמרא במסכת מגילה (דף ז). אמרו, משלוח "מנות" שתי מנות לאיש אחד. "ומתנות לאביונים", שתי מתנות לשני בני אדם. (כי מיעוט "מנות", שתים, מנה אחת ועוד מנה. ומיעוט "מתנות", שתים, מתנה ועוד מתנה אחת. וכן מיעוט "אביונים" שתים. שכן לא נאמר "משלוח מנה איש לרעהו ומתנה לאביון).

טעם המצוה
וטעם מצות משלוח מנות הוא, שכאשר אדם שולח לחברו תשורה ומנחה, הרי הוא מביע לו בזה את רגשי אהבתו אליו, ועל ידי כן נוטע גם בליבו אהבה אליו. ועוד, כי ישנם אנשים חסרי כל, אשר יבושו לפשוט ידם לקבל צדקה כדי לקיים סעודת פורים, וכאשר שולח להם דרך כבוד "משלוח מנות" לא יבושו ולא יכלמו, ויקיימו מצות סעודת פורים בשמחה ובחדוה.

ומכיון שטעם מצוה זו הוא כדי להרבות אהבה בין אדם לחבירו, ובין אשה לרעותה, לכן, השולח משלוח מנות ואין המקבל יודע ממי קבלם, אין הנותן מקיים בזה מצות משלוח מנות, שהרי מכיון שאינו יודע ממי קבלם, אין כאן חיבה וריעות.

ודבר זה הוא שונה ממצות צדקה שאנו רגילים בה בכל ימות השנה. שהרי במצות צדקה, מצוה מן המובחר שלא יהיה המקבל יודע ממי קיבל, וגם שלא יהיה הנותן יודע למי הוא נותן, מה שאין כן לגבי מצות משלוח מנות, שחובה היא שידע המקבל ממי קבל, בכדי שתכנס בלבו אהבה לחבירו.

הגדרת "שתי מנות"
ופירוש הדבר "שתי מנות" היינו שני מאכלים שונים, או מאכל ומשקה, כגון עוגה ובקבוק יין. והמנהג כיום לשלוח מיני מתיקה למשלוח מנות. ויוצאים בזה ידי חובה. וכמבואר גם הנשים חייבות לשלוח לחברותיהן משלוח מנות .

ומכיון שעיקר טעמה של מצות משלוח מנות, הוא בכדי שיהיה לכל אדם מה לאכול בסעודת הפורים, לכן השולח לחבירו מתנות שונות בתורת משלוח מנות, וכגון ששולח לו בגדים או סדינים וכיוצא בזה, אינו יוצא ידי חובת משלוח מנות. ואפילו אם שולח לחבירו מעות (כסף) בכדי שיוכל חבירו לקנות מנות של מאכלים, אינו יוצא ידי חובתו, שצריך לשלוח דוקא מנות של מאכל ומשקה. ולכן גם השולח לחבירו טבק להרחה או סיגריות, אינו יוצא ידי חובת משלוח מנות.

משלוח מנות לאבל
אף על פי שאסור לשלוח מתנה לאבל בתוך שלשים יום לפטירת קרובו, או בתוך שנה לפטירת אביו או אמו, מכל מקום מותר לשלוח מנות לאבל ביום הפורים. אולם כתב מרן הרב זצ"ל, שלא ישלחו לו מיני מתיקה ומנות של תפנוקים, אלא דברי מאכל, כגון בשר ודגים וכדומה ופירות וירקות וכדומה. וכן האבל עצמו, שהוא חייב לשלוח מנות לרעהו, טוב שישלח מנות של בשר ודגים וכדומה, ולא של מיני מתיקה.

The Laws of Mishloach Manot

The Mitzvah of Mishloach Manot
The verse in the Megillat Esther (9, 22) states: “In order to mark them as days of feasting and merriment and sending portions (Mishloach Manot) to one another as well as giving gifts to the poor (Matanot La’Evyonim).” The Gemara in Megilla (7a) says that Mishloach “Manot” refers to sending two food portions to one person while “Matanot La’Evyonim” refers to giving two gifts to two people; i.e. one gift per person. (This is because “Manot” is at least two portions, “Matanot” is at least two gifts, and “Evyonim” is at least two poor people. The verse does not say, “Sending a portion to one another as well as giving gifts to a pauper”).

The Reason for This Mitzvah
The underlying reason for this Mitzvah is that when one sends his friend a gift, he expresses his feelings of fondness for him and by doing so he plants feelings of camaraderie in his friend’s heart for himself as well. Additionally, there are those who truly lack financial means and they may be ashamed to ask for assistance for the necessities of the Purim feast; thus, when one sends his friend this “Mishloach Manot” in a respectable fashion, he will not be ashamed to accept it at all, and he will thus be able to partake of the Purim feast amid much joy and happiness.

Since the fundamental reason for this Mitzvah is to create friendship between man and his fellow, if one sends Mishloach Manot to his friend and the recipient does not know who the sender is, the sender has not fulfilled his obligation, for being that the recipient does not know who he received this gift from, there is subsequently no friendly bond formed.

This Mitzvah is different from the Mitzvah of Tzedakah (charity) given during the rest of the year, for regarding Tzedakah, it is most preferable that the recipient not know who the donor is and the donor not know who the recipient is. However, regarding Mishloach Manot, the recipient must know who has sent him this gift, for only in this way will feelings of friendship enter the recipient’s heart.

The Definition of “Two Portions”
The definition of “two portions” is two different food items or a food item and a beverage, such as cake and a bottle of wine. It is customary nowadays to send different kinds of sweets and one will satisfactorily fulfill his obligation in this way. Women must also send Mishloach Manot to their friends.

Since one of the predominant reasons for Mishloach Manot is for people to have food to eat for the Purim feast, if one sends his friend such gifts as clothing or blankets as Mishloach Manot, he has not fulfilled his obligation. Even if one sends his friend a monetary gift such that he will be able to purchase food with it, he has still not fulfilled his obligation, for one can only do so by sending food items or beverages. Thus, one who sends his friend snuff or cigarettes as Mishloach Manot has not fulfilled his obligation.

Mishloach Manot to/from a Mourner
Although one may not send a present to a mourner during the thirty days of mourning or to one mourning the loss of a father or mother during the twelve months of mourning, nevertheless, one may send them Mishloach Manot on Purim. However, Maran Rabbeinu zt”l writes that one should not send a mourner different kinds of sweets or junk food; rather one should send actual food items such as meat, fish, fruits, vegetables, and the like. Similarly, the mourner himself, who is also obligated to send Mishloach Manot, should also preferably send meat, fish, and the like rather that assorted sweets.

מתנות לאביונים

בהלכה הקודמת, ביארנו באופן כללי את חיוב מצות "מתנות לאביונים" ביום פורים. כלומר, לתת שתי מתנות לשני אביונים.

מה צריך לתת?
ומצות מתנות לאביונים, אינה דוקא במתנות ממש, אלא רשאי לתת לאביונים מעות (כסף) כדי שיוכלו לקנות ממנו צרכי סעודת פורים.

כמה צריך לתת?
ירא שמים יתן מתנות לאביונים בעין יפה ובסבר פנים יפות, והנה שכרו ופעולתו לפניו. וכמה הוא חיוב מתנות לאביונים?, הנה מעיקר הדין אין קצבה במעות פורים, כי מן הדין די בנתינת פרוטה, שהוא סכום הקטן שיש בכל מקום (וכגון בארץ ישראל מטבע של חצי שקל וכדומה), ומכל מקום כאמור, עדיף להרבות במתנות לאביונים, מלהרבות בסעודת פורים ובמשלוח מנות. ועל כל פנים נכון שלא יפחות מסכום שיוכל האביון לעשות ממנו סעודת פורים.

החילוק בין משלוח מנות למתנות לאביונים
בהלכה הקודמת ביארנו, שיש לתת את המשלוח מנות, באופן שהמקבל ידע ממי קיבלת את המעות, והנותן ידע למי נותן. וזאת משום שטעם המצוה של משלוח מנות, הוא בכדי להרבות אהבה ואחוה בין בני אדם. אולם לענין מתנות לאביונים אין הדין כן, אלא רשאי לתת את המתנות באופן שהאביון לא ידע ממי קיבל, וכן הנותן לא ידע למי נותן.

וכן במשלוח מנות, יש לתת מנות ממש, כלומר, דברי מאכל ומשקה, מה שאין כן במתנות לאביונים, שיכול לתת לאביונים מעות, שיוכל לקנות מהם את צרכי הסעודה.

חשיבות מתנות לאביונים
וכתב הרמב"ם (הלכות מגילה פרק ב), חייב אדם לשלוח לחברו שתי מנות בשר, או שני מיני תבשיל, או שני מיני אוכלים (מאכלים), שנאמר: ומשלוח מנות איש לרעהו, שתי מנות לאיש אחד, וכל המרבה לשלוח לרעים הרי זה משובח. וחייב לחלק לעניים מעות או מיני אכלים ביום הפורים, לא פחות משני עניים, שנותן לכל אחד מתנה אחת, שנאמר: ומתנות לאביונים. ומוטב לאדם להרבות במתנות לאביונים יותר מלהרבות בסעודתו ובמשלוח מנות לחברים, שאין שמחה גדולה מפוארה יותר מלשמח לב עניים ויתומים ואלמנות וגרים, שהמשמח לב האומללים הללו, הרי הוא דומה לשכינה, שנאמר: "להחיות רוח שפלים ולהחיות נפש נדכאים".

נתינה לגבאי צדקה
הנותן מעות לגבאי צדקה, שהוא מחלקם לעניים בו ביום, יוצא ידי חובת מתנות לאביונים, ששלוחו של אדם כמותו. וכן נוהגים רבים כיום, שהם נותנים לגבאי נאמן את כספי המתנות לאביונים, והוא שלוחם לתת את כספי המתנות לעניים ביום הפורים. ועדיף לנהוג כן ממה שיתן בעצמו את המעות, לאביונים כאלה אשר אינו יכול לדעת בודאות אם הם ראויים למתנות אלו.

וכבר הזהרנו בעבר על הצורך לשים לב שגבאי הצדקה הם אנשים יראי שמים, ולא לסמוך בעיניים עצומות על ועדי הצדקה למיניהם.

Matanot La’Evyonim

In the previous Halacha we briefly discussed the Mitzvah of “Matanot La’Evyonim” on Purim day which is the distribution of two monetary gifts, one to each pauper.

What Must One Give?
In order to fulfill this Mitzvah, one need not give actual gifts; rather, it is permissible to donate money to the needy so that they will have the means to purchase food for the Purim feast.

How Much Must One Donate?
One who fears Heaven should distribute Matanot La’Evyonim generously and with good cheer and his reward will be great indeed. How much must a person give as Matanot La’Evyonim? Although the letter of the law dictates that there is no set amount for this gift and one fulfills his obligation by giving even a few cents per pauper, nevertheless, it is preferable to spend more on Matanot La’Evyonim then on the Purim feast or Mishloach Manot. One should preferably give enough so that the pauper will be able to make use of the sum for the Purim feast.

The Difference Between Mishloach Manot and Matanot La’Evyonim
In the previous Halacha we have explained that Mishloach Manot must be sent in a way where the recipient knows who the sender is and the sender knows who the recipient of his gifts is. This is because the primary reason behind Mishloach Manot is in order to increase camaraderie among people. Regarding Matanot La’Evyonim, on the other hand, it is indeed permissible to send these gifts to the poor anonymously such that the donor and recipient do not know who each other are.

Similarly, whereas regarding Mishloach Manot one must send actual food gifts (or beverages), regarding Matanot La’Evyonim this is not the case and one may donate money instead.

The Importance of Matanot La’Evyonim
The Rambam (Chapter 2 of Hilchot Megillah) writes: “One must send his friend two portions of meat or two cooked foods or two food items, as the verse states, ‘And sending portions to one another,’ which means two potions to one person. The more friends one sends to, the more praiseworthy he is. One must also distribute monetary gifts or food items to the poor on Purim day, no less than one gift to two poor people, as the verse states, ‘And gifts to the poor’. It is more important for one to distribute more gifts to the poor than to spend a large amount on one’s feast or send gifts to many friends, for there is no greater and more splendid happiness than to gladden the hearts of the poor, orphans, widows, and converts; one who gladdens these downtrodden souls is comparable to the holy presence of Hashem Himself, as the verse states, ‘To revive the spirit of the downtrodden and to revive the soul of the oppressed.’”

Giving this Money To Charity Treasures
One who gives money to a charity treasurer who will subsequently distribute this sum to the needy on Purim day on the donor’s behalf has fulfilled his obligation, since “one’s messenger is like himself.” This is the prevalent custom today as many people give their Matanot La’Evyonim to trustworthy treasurers and they in turn distribute the money on the donors’ behalf on Purim day. It is actually proper to fulfill the Mitzvah in this way rather than to give the money to such people whom one cannot ascertain whether or not they are genuinely needy.

Care should nevertheless be taken to donate this money to charity treasurers or organizations run by people who are known to be of impeccable honesty and integrity as opposed to relying on just any Tzedakah organization with closed eyes.

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