Announcements

****

***

***

מנהגים

Liturgy (Piyutim)

On certain occasions piyutim are chanted during pesuqé dezimra:

On Shabat Shira and the Seventh Day of Pesah the piyut "Ashira keShirat Moshé" is sung before Shirat haYam (The Song on the Sea).

On Shabat Zakhor the piyut "Mi Khamokha" is chanted during Nishmat.

On Rosh haShana and Yom Kipur special piyutim are chanted after Shirat haYam, before Yishtabah, and between Yishtabah and the Qadish.

The minhag of inserting piyutim into the prayers is actually quite ancient, dating back at least to the times of Ribi Yehuda haLevi (c. 1000-1100 CE) who penned the piyut "Mi Khamokha" for Shabat Zakhor and instituted its recital in the middle of Nishmat Kol Hai.

Several Rishonim, among them the Ri miGash (d. 1141), the Rashba (d. 1310), and the Radbaz (d. 1573), attest that this was the custom in their time, showing no sign of disapproval.

Nevertheless, this custom was met with sharp, repeated critique by later halakhic authorities, all challenging the halakhic basis for this custom, as it constitutes a forbidden interruption (hefseq) in the prayers.

Though Maran instructs in the Shulhan ‘Arukh (O"H §68:1) that it is best to refrain from including liturgy in the Blessings of Qeriat Shema’, he makes no mention of adding liturgy in Pesuqé deZimra. The determining factor for allowing liturgy in Pesuqé deZimra is whether or not there exists a prohibition to add praises or Tehilim to those instituted by the Sages as Pesuqé deZimra.

The Hida in Tub ‘Ayin (§18:35) cites the opinion of Ribi David Hayim Corinaldi in this matter, denouncing the practice of those who reserved the recital of liturgy intended for Pesuqé deZimra (e.g. Ribi Yehuda haLevi’s Mi Khamokha) until after the repetition of the ‘Amida; arguing that the Tur and Maran only took issue with adding liturgy to the Blessings of Qeriat Shema’. The simple logic behind Ribi Corinaldi’s judgment seems to be that, since Pesuqé deZimra were instituted as praises to G-d, additional praises, such as the piyutim, should not be deemed an interruption therein. Still, the Hida rules that liturgy may not be added to Pesuqé deZimra, explaining that these praises were carefully arranged by the Sages in accordance with Qabala and are thus strictly unchangeable

Maghen Abot – e"H Ribi Mordekhai Lebhar s"t

The Minhag in our Bet Hakeneset, which is the Spanish & Portuguese Minhag, is to say the Piyut Mi Chamoch in the middle of NISHMAT

****

This Shabbat, (the Shabbat immediately before Purim) is called Shabbat Zachor.שבת זכור.
The Maftir, (additional reading), from Deut. / Devarim, Parshat Ki-Teitze, (25:17-19), deals with the commandment to "Remember what Amalek did to you on the way, upon your departure from Mitzrayim (Egypt)…. … how they perpetrated a cowardly and unprovoked attack… You shall erase the memory of Amalek from the heavens, you shall not forget."

This commandment, to remember Amalek, is one of the 613 commandments. It is incumbent, therefore, upon every person to attend services on ShabbosZachor in order to hear this special reading and remember its message.

What is the connection between erasing the memory of Amalek and Purim? The wicked Haman, who intended to destroy all the Jews in one day and claim their spoils, was the descendant of Agag who was the king of Amalek in the time of King Shaul. Thus we know that Haman was from Amalek. This is why our sages ordained carrying out the commandment of remembering to erase the memory of Amalek before Purim. Zachor means remember – "Remember… do not forget!"

HAFTARA: (which is read after the Parsha) Samuel 1 / Shmuel I 15:2-34

This week’s Haftorah takes place 2,873 years ago. In the year 2883 – 878 b.c.e. Shmuel conveys to King Shaul Hashem’s command to wage battle against Amalek, and to leave no survivors–neither human nor beast. Shaul mobilizes his military and attacks Amalek. They kill the entire population with the exception of the king, Agag, and they also spare the best of the cattle and sheep.

Hashem reveals Himself to Shmuel. "I regret that I have made Shaul king, for he has turned back from following Me, and he has not fulfilled My words."

The next morning Shmuel travels to Shaul and confronts him. Shaul defends himself, saying that the cattle were spared to be used as sacrificial offerings for Hashem. Shmuel responds: "Does Hashem have as great a delight in burnt offerings and peace-offerings, as in obeying the voice of Hashem? Behold, to obey is better than a peace-offering; to listen, than the fat of rams. . . . Since you rejected the word of Hashem, He has rejected you from being a king."

Shaul admits his wrongdoing and invites Shmuel to join him on his return home. Shmuel refuses his offer. "The Lord has torn the kingdom of Israel from you, today; and has given it to your fellow who is better than you." Shmuel then kills the Amalek king.

The commentaries state that in the interim, Agag was able to marry a maidservant, from which the nation of Amalek would survive.

The connection to Purim is well documented. Haman is called, "the Agagi". He was a direct descendant of Agag. In ascertaining Hashem’s mercy and justice, we are forced to acknowledge our limited understanding. The notion of killing men woman and children is thankfully foreign and abhorrent to us. Nevertheless, Shaul was commanded to eradicate the entire nation.

The Haftorah identifies Shaul’s sin in not fulfilling Hashem’s commandment as misplaced mercy. Had he known that, 521 years later, his merciful act would result in the potential extermination of the entire Jewish people, Shaul would not have had mercy on Agag and the cattle. It is the responsibility of a king to think beyond the immediate and do what has to be done to guarantee the future of his nation. Being that no single human can ever guarantee the future, he has no choice but to listen to Hashem’s commandments and do as he is told. That ensures the future.

The message of Purim is the story of our Haftorah. Hashem works His miracles through the normal passage of time. Actions done today set in motion ripples in time that radiate far into the future.

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 Tetzave

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

1. What two precautions were taken to assure the purity of oil for the menorah?
   27:20 – The olives were pressed and not ground, and only the first drop was used.
2. How was Aharon commanded to kindle the menorah?
   27:20 – He was commanded to kindle it until the flame ascended by itself.
3. What does tamid mean in reference to the menorah?
   27:20 – It means that it should be kindled every night.
4. What does kehuna mean?
   28:3 – Service.
5. Name the eight garments worn by the Kohen Gadol.
   28:4,36,42 – Choshen, ephod, me’il, ketonet, mitznefet, avnet, tzitz, and michnasayim.
6. To what does Rashi compare the ephod?
   28:6 – A woman’s riding garment.
7. In which order were the names of the Tribes inscribed on the ephod?
   28:10 – In order of birth.
8. The stones of the ephod bore the inscription of the names of the sons of Yaakov. Why?
   28:12 – So that G-d would see their names and recall their righteousness.
9. For what sins did the choshen mishpat atone?
   28:15 – For judicial errors.
10. What are three meanings of the word mishpat?
    28:15 –
    (i) The claims of the litigants,
    (ii) The court’s ruling,
    (iii) The court’s punishment.
11. What was lacking in the bigdei kehuna in the second Beit Hamikdash?
    28:30 – The Urim V’Tumim

Announcements

****

***

Mazal Tov

to our dear friends

Mr & Mrs Stuart Ailion

on the engagement

of their son

Daniel

to

Olivia Leviten

Mazal Tov to families

Ailion & Leviten

***

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 Teruma

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

1. How many types of items were the Jews to donate?
   25:2 – 13.
2. The donation of silver for the Mishkan differed from the donation of the other items. How?
   25:3 – No fixed amount of the other items was required. The silver was given as a fixed amount:a half-shekel.
3. What property do techelet and argaman share that orot eilim m’adamim do not share?
   25:4,5 – They are wool; orot eilim are not.
4. What property do the above three share that shesh and orot techashim do not share?
   25:4,5 – They are dyed; shesh and orot techashim are not.
5. Onkelos translates "tachash" as "sasgona." Why?
   25:5 – The tachash delights (sas) in its multi-colors (g’vanim).
6. What kind of trees did Yaakov plant in Egypt?
   25:5 – Arazim — cedars.
7. Describe two uses of:
   (a) oil ,
   (b) spices,
   (c) jewels
   25:6-7:
   (a). The oil was lit in the menorah and used for anointing.
   (b). The spices were used in the anointing oil and for the incense.
   (c). The precious stones were for the ephod and the choshen.
8. The aron was made with three boxes, one inside the other. Exactly how tall was the outer box?
   25:11 – The outer box was one and a half amot plus a tefach plus a little bit, because it rose a little bit above the kaporet. (The kaporet was a tefach thick — see 25:17).
9. Why is the Torah referred to as "testimony"?
   25:16 – It testifies that G-d commanded us to keep the mitzvot.
10. What did the faces of the keruvim resemble?
    25:18 – The faces of children.
11. On what day of the week was the lechem hapanim baked?
    25:29 – Friday.
12. What does miksha mean?
    25:31 – Hammered.
13. What was the purpose of the menorah’s gevi’im (cups)?
    25:31 – Purely ornamental.
14. How did Moshe know the shape of the menorah?
    25:40 – G-d showed Moshe a menorah of fire.
15. What designs were embroidered into the tapestries of the Mishkan?
    26:1 – On one side a lion; on the other side an eagle.
16. What is meant by "standing wood"?
    26:15 – The wooden beams were to be upright and not stacked one upon the other.
17. How long was the Mishkan?
    26:16 – 30 amot.
18. How wide was the interior of the Mishkan?
    26:23 – 10 amot.
19. Why was the altar coated with nechoshet?
    27:2 – To atone for brazenness.
20. Which function did the copper yeteidot serve?
    27:19 – They secured the curtains against the wind.

****

Halachot from Maran Rabbi Ovadia Yosef Ztz’l

משנכנס אדר מרבים בשמחה

בגמרא במסכת תענית (דף כט.) אמר רבי יהודה בנו של רב שמואל בן שילת משמו של רב , כשם שמשנכנס אב ממעטין בשמחה כך משנכנס אדר מרבים בשמחה. אמר רב פפא, הלכך כל אחד מישראל שיש לו דין (דהיינו משפט) עם נכרי (גוי), ישתמט ממנו בחודש אב, משום רוע מזלם של ישראל בחודש אב, וישתדל שיצא הדין בחודש אדר משום שאז מזלם של ישראל הוא טוב מאד.

ומקור הדברים, הוא כמו שנאמר במגילת אסתר, "והחודש אשר נהפך להם מיגון לשמחה", ללמדינו, שמזל החודש גורם הצלה וטובה לישראל, שבחודש זה מזלם הוא טוב.

והקשו המפרשים, כיצד אמרו בגמרא שבחודש אדר יש מזל טוב לישראל, והרי אמרו רבותינו (שבת קנו:) שאין מזל לישראל, דהיינו שישראל אינם נתונים תחת השפעת כוכבים ומזלות כמו הגויים, אלא נתונים באופן מוחלט וישיר להשגחת השם יתברך, ונאמרו בזה כמה תירוצים.

הריטב"א (רבינו יום טוב בן אברהם) כתב, שאף על פי שאין מזל לישראל, מכל מקום בשני חודשים אלו, אב ואדר, יש מזל לישראל, דהיינו שהמזלות משפיעים על ישראל, משום שכך נגזר עלינו מאת השם יתברך. והוסיף עוד שאפשר לומר, שלעולם אין המזל שולט בישראל, ומה שנאמר שיש מזל טוב בחודש אדר וכו’, היינו שיש גזירות טובות על ישראל בחודש אדר. (והגזירות הם מהשם יתברך, ולא על ידי כוכבים ומזלות, אשר הם אינם משפיעים כלל על ישראל).

והמהרש"א תירץ, שמה שאמרו רבותינו אין מזל לישראל, היינו שאם נגזר מן השמיים שלא תבוא שום פורענות על ישראל, באמת לא תבוא שום פורענות, וכן אם נגזרה טובה על ישראל, בודאי היא תבוא, בלא קשר למזלות, אבל אם חלילה יש על אדם איזו גזירה רעה, אותה הגזירה עשויה יותר לבוא בזמנים שמזלו של אותו אדם אינו טוב, ולכן הרבה גזירות קשות באו על ישראל בחודש אב בכלל ובתשעה באב בפרט, וכן להיפך, אם נגזרה על אדם גזירה טובה, אותה הגזירה עשויה יותר לבוא בזמנים שמזלו של אותו אדם הוא טוב, ובחודש אדר מזלם של ישראל הוא טוב.

אולם הגאון חתם סופר כתב, שדין זה, שיהודי שיש לו משפט עם נכרי, יסדר שהמשפט יהיה בחודש אדר, אינו נכון להלכה. וטעמו הוא, משום שאין מזל לישראל. והסביר, שמטעם זה השמיט הרמב"ם בחיבורו הגדול את הדין הזה, משום שלהלכה אין להתחשב בענינים אלה, שהרי אין מזל לישראל. ומרן רבינו הגדול שליט"א, חלק עליו, הואיל ומדברי רבותינו הנ"ל מוכח, שאף על פי שאין מזל לישראל, מכל מקום שייך לומר שבחודש אדר מזלם של ישראל טוב יותר. ומה שהרמב"ם בחיבורו לא הזכיר ענין זה, יש לתרץ שהוא משום שאין זה ענין הלכתי שיש לכתבו בספרו של הרמב"ם, אלא עצה טובה בלבד

“When Adar Begins, Happiness Increases”

The Gemara in Masechet Ta’anit (29a) tells us, “Rabbi Yehuda son of Rav Shmuel ben Shilat taught in the name of Rav: Just as when the month of Av begins happiness is diminished, so too, when Adar begins happiness increases. Rav Papa says, therefore, if a Jew has a court case with a gentile pending, he should avoid having it in the month of Av when the Jewish nation’s fortune is bad, and try to have it held during the month of Adar when the Jewish nation’s fortune is good.”

The source for this is based on a verse in Megillat Esther which states, “And the month which was switched for them from tragedy to joy,” which teaches us that the good fortune of this month brings about salvation and goodness for Israel, for indeed their fortune is very good during this month.

The commentaries ask: How can the Gemara say that during the month of Adar the fortune of the Jewish people is good, does the Gemara (Shabbat 156b) not say that the Jewish nation has no fortune, which means that they are not under the influence of various stars and constellations as are the other nations of the world, rather they under the direct supervision of Hashem? There are several answers to this question.

The Ritba (Rabbeinu Yom Tov ben Avraham) writes that although the Jewish nation has no fortune, in the months of Av and Adar they are indeed under the influence of the constellations, for this was the way it was decreed by Hashem. He adds that it is possible that the Jewish nation is never under the influence of the constellations and what is meant by the Gemara that Adar is auspicious etc. is that during the month of Adar, good things are decreed upon the Jewish people. (These decrees are directly from Hashem, blessed is He, and not from the constellations or stars for the Jewish nation is not influenced by them.)

The Maharsha explains that what our Sages meant when they said that “the Jewish nation has no fortune” is that if it was decreed in Heaven that no punishment befall Israel or that a certain good thing happen to them, it will surely happen as such, regardless of any stars or constellations. However, if, G-d forbid, something bad was decreed on a specific person, it will usually befall him during times when his fortune is not the best. Thus, many tragic experiences have befallen the Jewish nation during the month of Av and especially on Tisha Be’av (the Ninth of Av). Similarly, when good things are decreed upon a specific person, they will usually befall him when his fortune is good and the month of Adar is especially auspicious for the Jewish people.

However, Hagaon Chatam Sofer writes that this law that a Jew who has a pending court case with a gentile should try to have it fall out during the month of Adar, is halachically incorrect. His reasoning for this is because the Jewish nation has no fortune. It is for this reason that the Rambam omits this Halacha from his great work, for the Halacha is that one should not pay any attention to these matters, as Israel has no fortune. Maran Harav Shlit”a disagrees with this opinion, for it is quite clear from the words of the aforementioned authorities that although the Jewish nation has no fortune, nevertheless, it is still possible that during the month of Adar their overall fortune is better. We can explain that the reason why the Rambam omits this law from his work is because this matter is not of halachic nature; rather it is only a wise piece of advice

****

During the week

Shiurim in our Bet Hakeneset

—
Shabbat Shalom

moorlanenews@gmail.com

Please feel free to ask us any questions or requests you may need through this e-mail. We will get back to you, bli neder, asap.

Please send us any announcement you would like to make through our e-mail before Wednesday morning, if possible, unless there is a Yom Tob. Exceptions will be made for late entries

Be advised that we will only announce your simcha when you give us permission to do so

If you no longer wish to receive further emails from moorlanenews please reply with the word "unsubscribe".

Thank you, Hatzlacha & all the best

Announcements

***

Parashat Shekalim

When the Holy Temple stood in Jerusalem, each Jew contributed an annual half-shekel to the Temple.

The funds raised were primarily used to purchase cattle for the communal sacrifices. The leftover monies were used for a variety of communal purposes, including providing salaries for the judges and maintenance of the Temple, its vessels, and the city walls.

This annual tax, known as the machatzit hashekel, was due on the 1st of Nissan. One month earlier, on the 1st of Adar, the courts began posting reminders about this Biblical obligation. In commemoration, the Shekalim is the first of four readings added during or immediately before the month of AdarTorah reading of the Shabbat that falls on or before Adar is supplemented with the verses (Exodus 30:11-16) that relate G‑d’s commandment to Moses regarding the first giving of the half-shekel.

The Shekalim haftarah (II Kings 11:17-12:17) continues on the same theme, discussing the efforts of King Jehoash (9th century BCE) to earmark communal funds for the upkeep of the first Holy Temple.

(We too give a commemorative half shekel to charity—on the Fast of Esther.)

"Parshat Shekalim" is the first of four special readings added during or immediately before the month of Adar (the other three being Zachor, Parah and Hachodesh).

The Shekalim reading is also related to the upcoming holiday of Purim. According to the Talmud, Haman’s decree was averted in merit of the mitzvah of machatzit hashekel.

Haftara

II Kings 11:17-12:17.

The Parshat Shekalim Torah reading discusses the annual obligation for every Jew to give half a shekel to the Temple coffers. The haftorah discusses the efforts of King Jehoash (9th century BCE) to earmark these communal funds for the upkeep of the first Holy Temple.

Background for this haftorah: Because of an alliance with the Northern Kingdom of Israel, idol worship had become rampant in the erstwhile righteous Davidic dynasty-controlled Southern Kingdom. When the king of the Southern Kingdom, Ahaziah, was killed, his mother Athaliah murdered the remainder of the royal family and seized the throne. During her brief reign, she actively promoted idolatry. Unbeknownst to her, one of Ahaziah’s sons, a small baby, was hidden and survived. When he became seven years of age, Jehoiada the High Priest led a successful revolt against Athaliah, and installed the child king, Jehoash, as the new King of Judea.

The haftorah begins with the new king renewing the people’s covenant with G-d. They destroyed all the pagan altars and statues and appointed officers to oversee the Holy Temple. Jehoash then instructed the priests regarding all the funds that were donated to the Temple. According to his plan, all the funds would be appropriated by the priests. In return, the priests would pay for the regular maintenance of the Temple. In the 23rd year of Jehoash’s reign, the priests neglected to properly maintain the Temple. Jehoash then ordered that all monies should be placed in a special box that was placed near the Temple altar, and these funds were given directly to the workers and craftsmen who maintained the Temple

***

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

****

Q & A on Parashat Mishpatim

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

1. In what context is a mezuza mentioned in this week’s parsha?
   21:6 – If a Hebrew slave desires to remain enslaved, his owner brings him "to the doorpost mezuza" to pierce his ear.
2. What special mitzvah does the Torah give to the master of a Hebrew maidservant?
   21:8,9 – To marry her.
3. What is the penalty for wounding one’s father or mother?
   21:15 – Death by strangulation.
4. A intentionally hits B. As a result, B is close to death. Besides any monetary payments, what happens to A?
   21:19 – He is put in jail until B recovers or dies.
5. What is the penalty for someone who tries to murder a particular person, but accidentally kills another person instead? Give two opinions.
   21:23 –
   (a) The murderer deserves the death penalty.
   (b) The murderer is exempt from death but must compensate the heirs of his victim.
6. A slave goes free if his master knocks out one of the slave’s teeth. What teeth do not qualify for this rule and why?
   21:26 – Baby teeth, which grow back.
7. An ox gores another ox. What is the maximum the owner of the damaging ox must pay, provided his animal had gored no more than twice previously?
   21:35 – The full value of his own animal.
8. From where in this week’s parsha can the importance of work be demonstrated?
   21:37 – From the "five-times" penalty for stealing an ox and slaughtering it. This fine is seen as punishment for preventing the owner from plowing with his ox.
9. What is meant by the words "If the sun shone on him"?
   22:2 – If it’s as clear as the sun that the thief has no intent to kill.
10. A person is given an object for safe-keeping. Later, he swears it was stolen. Witnesses come and say that in fact he is the one who stole it. How much must he pay?
    22:8 – Double value of the object.
11. A person borrows his employee’s car. The car is struck by lightning. How much must he pay?
    22:14 – Nothing
12. Why is lending money at interest called "biting"?
    22:24 – Interest is like a snake bite. Just as the poison is not noticed at first but soon overwhelms the person, so too interest is barely noticeable until it accumulates to an overwhelming sum.
13. Non-kosher meat, "treifa," is preferentially fed to dogs. Why?
    22:30 – As "reward" for their silence during the plague of the first-born.
14. Which verse forbids listening to slander?
    23:1 – Targum Onkelos translates "Don’t bear a false report" as "Don’t receive a false report".
15. What constitutes a majority-ruling in a capital case?
    23:2 – A simple majority is needed for an acquittal. A majority of two is needed for a ruling of guilty.
16. How is Shavuot referred to in this week’s parsha?
    23:16 – Chag Hakatzir

Announcements

Mazal Tov

(1)

to

Rabbi & Mrs. Namir Cohen

on the engagement of their daughter

Rivka Beracha

to

Moshe Chaim Levy

May they be zoche to build a

Bayit Ne’eman BeYisrael

(2)

Mazal Tov

to

R’Mordechi & Sharon Benady

on the engagement of their daughter

Aviva

to

Shuli Davidson

London

May they be zoche to build a

Bayit Ne’eman BeYisrael

Special Mazal Tov

to our dear friends

Mr & Mrs Salem

&

to families Benady & Salem

****

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 Beshalach

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

1. What percentage of the Jewish People died during the plague of darkness?
   13:18 – Eighty percent (four-fifths).
2. Why did the oath that Yosef administered to his brothers apply to Moshe’s generation?
   13:19 – Yosef made his brothers swear that they would make their children swear.
3. Why did the Egyptians want to pursue the Jewish People?
   14:5 – To regain their wealth.
4. Where did the Egyptians get animals to pull their chariots?
   14:7 – From those Egyptians who feared the word of G-d and kept their animals inside during the plagues.
5. What does it mean that the Jewish People "took hold of their fathers’ craft" (tafsu umnut avotam )?
   14:10 – They cried out to G-d.
6. How did G-d cause the wheels of the Egyptian chariots to fall off?
   14:25 – He melted them with fire.
7. Why were the dead Egyptians cast out of the sea?
   14:30 – So that the Jewish People would see the destruction of the Egyptians and be assured of no further pursuit.
8. To what future time is the verse hinting when it uses the future tense of "Then Moshe and Bnei Yisrael will sing"?
   15:1 – Resurrection of the dead during the time of mashiach .
9. Why are the Egyptians compared to stone, lead, and straw?
   15:5 – The wickedest ones floated like straw, dying slowly. The average ones suffered less, sinking like stone. Those still more righteous sunk like lead, dying immediately.
10. The princes of Edom and Moav had nothing to fear from the Jewish People. Why, then, were they "confused and gripped with trembling"?
    15:14 – They felt horrible seeing Israel in a state of glory.
11. Moshe foretold that he would not enter the Land of Israel. Which word in the parsha indicates this?
    15:17 – "T’vi-aimo …" — "Bring them" (and not "bring us").
12. Why is Miriam referred to as "Aharon’s sister" and not as "Moshe’s sister"?
    15:20 – Aharon put himself at risk for her when she was struck with tzara’at . (See Bamidbar 12:12 )
13. The Jewish women trusted that G-d would grant the Jewish People a miraculous victory over the Egyptians. How do we see this?
    15:20 – They brought musical instruments with them in preparation for the miraculous victory celebration.
14. Which sections of the Torah did the Jewish People receive at Marah?
    15:25 – Shabbat, Red Heifer, Judicial Laws.
15. When did Bnei Yisrael run out of food?
    16:1 – 15th of Iyar.
16. What lesson in derech eretz concerning the eating of meat is taught in this week’s Parsha?
    16:8 – One should not eat meat to the point of satiety.
17. How did non-Jews experience the taste of the manna?
    16:21 – The sun melted whatever manna remained in the fields. This flowed into streams from which animals drank. Whoever ate these animals tasted manna.
18. The Prophet Yirmiyahu showed the Jewish People a jar of manna prepared in the time of Moshe. Why?
    16:32 – The people claimed they couldn’t study Torah because they were too busy earning a livelihood. Yirmiyahu showed them the manna saying: "If you study Torah, G-d will provide for you just as he provided for your ancestors in the desert."
19. Which verse in this week’s parsha alludes to the plague of blood?
    17:5 – "And your staff with which you smote the river…."
20. Why did Moshe’s hands become heavy during the war against Amalek?
    17:12 – Because he was remiss in his duty, since he, not Yehoshua, should have led the battle.

****

Halachot from Maran Rabbi Ovadia Yosef Ztz’l

נתינת חטים לפני הצפורים בשבת שירה

בשנה שעברה, דיברנו בענין המובא כאן, וכעת נרחיב עוד את הענין.

שבת שירה

בשבת ‏הקרובה, אנו קוראים בפרשת השבוע את פרשת בשלח. ובפרשת בשלח אנו קוראים את שירת הים, ששרו בני ישראל בצאתם ממצרים. והיא הנקראת "‏שבת ‏שירה". ויש שנהגו בשבת זו, ‏לתת אוכל, זרעונים וחטים וכדומה, לפני הצפורים, זכר למה שנאמר במדרש, שילדי ישראל האכילו צפורים זרעונים שצמחו באילנות בים סוף, והצפורים הצטרפו לשירת בני ישראל. ומנהג זה הובא בדברי הפוסקים המפורסמים.

איסור האכלת בעלי חיים של הפקר בשבת

והנה על פי פשטם של דברים, נראה כי על פי ההלכה אין לנהוג כן, שכן אסור לאדם להאכיל בשבת ‏בעלי חיים שאין האכלתן מוטלת עליו. ולפיכך, צפורי בר, ושאר חיות הבר, שאין אנו אחראים על מזונותיהם, אסור להאכילן בשבת. ‏ועל כן כתב המגן אברהם, שמנהג זה לתת חטים לפני העופות בשבת שירה, הוא מנהג בטעות, ויש לבטלו. והביא דבריו להלכה במשנה ברורה (סימן שכד ס"ק לא). וכן הזהרנו על כך בשנים קודמות ב"הלכה יומית".

ולפיכך כתבנו, שהרוצה להחזיק במנהג זה בכל זאת, רשאי לעשות כן על ידי הנחת צלוחית זרעונים מערב ‏שבת (לפני כניסת השבת) על אדן החלון וכדומה‏, והצפורים לבטח יגיעו בבוקר יום השבת ‏לאכול מן הזרעונים, ובכך אין איסור כלל לכל הדעות.

הסיבה שיש להקל בזה במקום מנהג

אולם למעשה, כתב מרן רבינו הגדול שליט"א, בספרו לוית חן (וכן כתב בזה בספרו חזון עובדיה על הלכות שבת ח"ג עמוד כד, ובחלק ד עמוד ער והלאה), שרבים מרבותינו האחרונים העירו על דברי המגן אברהם, שמכיון שנהגו במנהג זה לשם מצוה, מותר לנהוג בו לכתחילה בשבת שירה. והביא שכן כתב בספר תוספת שבת. והאריך קצת בטעמי הדברים.

ועוד הביא דברי הרב בעל ספר "אור פני משה", שכתב שטעם המנהג הוא, משום שבזמן שבית המקדש היה קיים, היתה מצויה שם (בבית המקדש) צנצנת המן, (צנצנת עם מעט מן שירד במדבר להאכיל את בני ישראל), וטעם הדבר היה בכדי שבכל זמן שיראו בני ישראל את אותה הצנצנת, יבאו לידי מדת הבטחון בה’, שהוא זן ומפרנס את כל בריותיו, כמו שזן את אבותינו במדבר. ועל כן בזמן הזה, שאין לנו את אותה הצנצנת, כיון שנגנזה בסמוך לחורבן, נוהגים להניח זרעונים לצפורים בשבת שירה, שאנו קוראים בה את פרשת המן, בכדי להראות, שכשם שהצפורים מוצאות את מזונותיהן בלי עמל וטורח, כי הקדוש ברוך הוא דואג להן, כמו כן ישראל הנמשלים לצפורים, אם יפנו את עצמם לעסוק בתורה ובמצוות ויבטחו בה’ יתברך, הוא יזמין להם פרנסתם בנחת ובשלוה.

ועוד הביא טעמים נוספים למנהג זה. וסיים לאור דברי האחרונים הללו, שלמעשה הנוהגים להניח זרעונים לפני הצפורים, יש להם על מה שיסמוכו, והנח להם לישראל.

האכלת כלבים של הפקר בשבת
עוד הביא מרן הרב שליט"א, מדברי רבינו המאירי ועוד מגדולי הפוסקים שכתבו, לענין האכלת כלב בשבת (והכוונה היא לכלב שאינו שייך לשום אדם, כי אם הוא שייך לו בודאי שעליו להאכילו גם בשבת), שמותר להאכילו בשבת, משום שבהאכלת כלבים יש קצת מצוה, כמו שאמרו בגמרא במסכת שבת (קנה:), שהקפידה התורה על כך שלכלבים יהיה אוכל, שנאמר לענין בשר נבלה, "לכלב תשליכון אותו". ולכן נחשב הדבר כאילו מזונותיו של הכלב מוטלים עלינו, ומצוה לתת לפניו אוכל בשבת. וכן פסק המגן אברהם. (אף על פי שבסתם חיות של הפקר החמיר אפילו בשבת שירה, כמו שכתבנו).

האכלת בעל חיים שאינו מוצא את מזונותיו בשבת

והגאון רבי שלמה זלמן אוירבך זצ"ל הוסיף עוד, שאם רואה אדם בשבת בעל חיים שאין לו מה לאכול, מותר לתת לפניו אוכל בשבת, הואיל ונאמר "ורחמיו על כל מעשיו", ואפילו אם לא עלינו מוטל להאכיל את אותו בעל חיים, מכל מקום אם הוא רעב ואינו מוצא מזון ממקור אחר, מותר לתת לפניו אוכל בשבת.

ולסיכום: אין להאכיל בשבת בעלי חיים שמזונותיהם אינם מוטלים עלינו. כגון עופות וחיות בר. ולכן אין להאכיל צפורי בר בשבת. ולפיכך יש מחמירים שלא להניח זרעונים בשבת שירה לפני הצפורים שיבאו לאכול. אולם הנוהגים להקל בדבר בשבת זו, שקוראים בה פרשת המן ושירת הים, ומכונים במעשיהם לשם שמים, יש להם על מה שיסמוכו. וכמו כן מותר להאכיל בשבת כלב, אפילו שאינו שלו

Placing Seeds in front of Birds on Shabbat Shira

Last year, we have discussed the topic in this Halacha. We shall now revisit it and deal with this matter further.

Shabbat Shira
Some have the custom on the Shabbat of this week, which is called Shabbat Shira, to place food, seeds, wheat kernels, and the like in front of birds as a remembrance of what is written in the Midrash that the children of the Jewish nation fed seeds that grew from the trees inside the Red Sea to birds and these birds joined in Israel’s song of praise to Hashem. This custom is quoted in the works of the famous Poskim.

The Prohibition to Feed Ownerless Animals on Shabbat
At first glance, it would seem as though this custom is halachically unacceptable, for one may not feed any animal which he is not responsible to feed on Shabbat. It is thus prohibited for one to feed wild birds or animals, which are not his responsibility to feed, on Shabbat. Therefore, the Magen Avraham writes that this custom to feed birds wheat kernels on Shabbat Shira is a mistake and should be nullified. The Mishnah Berura (Chapter 324, Subchapter 31) rules accordingly. We at “Halacha Yomit” have raised this point during past years.

One who nevertheless would like to follow this custom may do so by leaving a plate of seeds on the windowsill or anywhere else from before Shabbat and birds will almost surely arrive on Shabbat morning to partake of these seeds. In this way, there is no prohibition according to all opinions.

The Reason for Leniency when there is a Custom to do so
However, Maran Shlit”a writes in his Sefer Livyat Chen (as well as in his Chazon Ovadia Hilchot Shabbat Part 3 which will, G-d willing, soon be published) that the bottom line of this Halacha is that many of the great Acharonim question the words of the Magen Avraham and write that since this custom was enacted as a Mitzvah, one may indeed follow this custom on Shabbat Shira. The Sefer Tosefet Shabbat rules similarly.

Maran Shlit”a also brings the words of the author of the Sefer “Ohr Penei Moshe” who writes that the source for this custom is that in the times that the Bet HaMikdash (Holy Temple) still existed, there was a container of “Manna” (a container which contained a small amount of the Manna which the Jewish nation ate in the desert) was placed in the Bet HaMikdash in order to bring the Jewish people to a high level of trust in Hashem that He feeds and sustains all of His creations just as He sustained our forefathers in the desert, every time they would see this container. Therefore, nowadays when this container is no longer accessible, for it was hidden shortly before the destruction of the Temple, it is customary to place seeds outside for birds to eat on Shabbat Shira, for on this Shabbat we read the Torah portion dealing with the “Manna”; this comes to show that just as birds find their food without toil and burden for Hashem cares for them, so too, if the Jewish people, who are compared to a bird, occupy themselves diligently with Torah and Mitzvot and trust in Hashem Yitbarach, Hashem will provide them with sustenance in an easy and peaceful way.

Maran Shlit”a brings several additional sources for this custom and ends off by saying that based on the words of these Acharonim, those who customarily place seeds outside for birds to eat (even on Shabbat) have on whom to rely.

Feeding Ownerless Dogs on Shabbat
Maran Harav Shlit”a continues to quote the words of the Meiri and other great Poskim who write regarding feeding a dog on Shabbat (this refers to a dog which does not belong to anyone, for if it does, the owner is certainly obligated to feed it on Shabbat) that one may feed it on Shabbat, for by doing so, one somewhat fulfills a Mitzvah as the Gemara says in Masechet Shabbat (155b) that the Torah made certain that dogs should have food, as the verse states regarding meat that was not slaughtered properly, “To the dog shall you throw it.” Thus, it is considered as though we are responsible for the dog’s sustenance and it is a Mitzvah to place food before it on Shabbat. The Magen Avraham rules likewise (although he rules stringently regarding feeding other ownerless animals even on Shabbat Shira, as we have written).

Feeding Animals that Cannot Obtain Food on Shabbat
Hagaon Harav Shlomo Zalman Auerbachzt”ladds that if one sees an animal on Shabbat that has nothing to eat, one may place food before it on Shabbat as the verse states, “And His mercy is on all of his creations.” Although one may not be responsible to feed this animal, nevertheless, if the animal is hungry and cannot find food anywhere else, one may feed it on Shabbat.

Summary: One may not feed wild animals or fowl that he is not responsible to feed on Shabbat. Thus, one may not feed undomesticated birds on Shabbat. Based on this, there are those who are stringent not to place seeds outside for birds to eat on Shabbat Shira. However, those who are lenient regarding this matter on this Shabbat, the day on which the Torah portions of the “Manna” and the splitting of the sea are read, and do this for the sake Heaven have on whom to rely. Similarly, one may feed a dog on Shabbat even if it is not his

****

During the week

Shiurim in our Bet Hakeneset

—
Shabbat Shalom

moorlanenews@gmail.com

Please feel free to ask us any questions or requests you may need through this e-mail. We will get back to you, bli neder, asap.

Please send us any announcement you would like to make through our e-mail before Wednesday morning, if possible, unless there is a Yom Tob. Exceptions will be made for late entries

Be advised that we will only announce your simcha when you give us permission to do so

If you no longer wish to receive further emails from moorlanenews please reply with the word "unsubscribe".

Thank you, Hatzlacha & all the best

חודש טוב ומבורך

****

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 Bo

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

1. What was Pharaoh’s excuse for not releasing the Jewish children?
   10:11 – Since children don’t bring sacrifices there was no need for them to go.
2. How did the locusts in the time of Moshe differ from those in the days of Yoel?
   10:14 – The plague brought by Moshe was composed of one species of locust, whereas the plague in the days of Yoel was composed of many species.
3. How did the first three days of darkness differ from the last three?
   10:22 – During the first three days the Egyptians couldn’t see. During the last three days they couldn’t move.
4. When the Jews asked the Egyptians for gold and silver vessels, the Egyptians were unable to deny ownership of such vessels. Why?
   10:22 – During the plague of darkness the Jews could see and they searched for and found the Egyptians’ vessels.
5. Makat bechorot took place at exactly midnight. Why did Moshe say it would take place at approximately midnight?
   11:4 – If Moshe said the plague would begin exactly at midnight, the Egyptians might miscalculate and accuse Moshe of being a fake.
6. Why did the first-born of the animals die?
   11:5 – Because the Egyptians worshiped them as gods, and when G-dpunishes a nation He also punishes its gods.
7. How did Moshe show respect to Pharaoh when he warned him about the aftermath of the plague of the first-born?
   11:8 – Moshe warned that "All these servants of yours will come down to me" when, in fact, it was Pharaoh himself who actually came running to Moshe.
8. G-d told Moshe "so that My wonders will be multiplied" (11:9 ). What three wonders was G-d referring to?
   11:9 – The plague of the first-born, the splitting of the sea, the drowning of the Egyptian soldiers.
9. Why did G-d command the mitzvah of Rosh Chodesh to Aharon, and not only to Moshe?
   12:1 – As reward for his efforts in bringing about the plagues.
10. Up to what age is an animal fit to be a Pesach offering?
    12:5 – One year.
11. Prior to the Exodus from Egypt, what two mitzvot involving blood did G-dgive to the Jewish People?
    12:6 – Circumcision and Korban Pesach.
    
12. Rashi gives two explanations of the word "Pasachti ." What are they?
    12:13 – "I had mercy" and "I skipped."
13. Why were the Jews told to stay indoors during makat bechorot?
    12:22 – Since it was a night of destruction, it was not safe for anyone to leave the protected premises of his home.
14. What was Pharaoh screaming as he ran from door to door the night of makat bechorot ?
    12:31 – "Where does Moshe live? Where does Aharon live?"
15. Why did Pharaoh ask Moshe to bless him?
    12:32 – So he wouldn’t die, for he himself was a first-born.
16. Why did the Jewish People carry their matzah on their shoulders rather than have their animals carry it?
    12:34 – Because the commandment of matzah was dear to them.
17. Who comprised the erev rav (mixed multitude)?
    12:38 – People from other nations who became converts.
18. What three historical events occurred on the 15th of Nissan, prior to the event of the Exodus from Egypt?
    12:41 – The angels came to promise that Sarah would have a son, Yitzchak was born, and the exile of the "covenant between the parts" was decreed.
19. What is the source of the "milk and honey" found in Eretz Yisrael ?
    13:5 – Goat milk, date and fig honey.
20. The only non-kosher animal whose first-born is redeemed is the donkey. What did the donkeys do to "earn" this distinction?
    13:13 – They helped the Jews by carrying silver and gold out of Egypt.

****

Halachot from Maran Rabbi Ovadia Yosef Ztz’l

שכח לומר יעלה ויבוא, ועבר זמן התפלה

שאלה: מי ששכח להזכיר "יעלה ויבוא" בתפלת העמידה של שחרית של ראש חודש, ונזכר בכך רק לאחר שעבר כבר זמן התפלה, מה עליו לעשות? ומה דין אשה שהתפללה ושכחה להזכיר יעלה ויבוא?

בהלכה הקודמת ביארנו, שמי שהתפלל תפלת העמידה של שחרית או של מנחה של ראש חודש, ושכח להזכיר בתפלתו "יעלה ויבוא", ונזכר בכך לאחר שסיים את התפלה, עליו לחזור ולהתפלל שנית. וכפי שנתבאר.

תזכורת – דין "תפלת התשלומין"
ועתה לנדון השאלה שלנו, עלינו להזכיר, כי מי ששכח לגמרי להתפלל איזו תפלה, כגון שלא התפלל שחרית, ונזכר בכך לאחר שעבר זמן אותה התפלה, הרי הדין הוא, שעליו להתפלל לאחר מכן פעמיים. ולדוגמא, מי ששכח להתפלל תפלת שחרית, ועבר זמן התפלה, עליו לחזור ולהפלל פעמיים תפלת מנחה, הפעם הראשונה לשם תפלת מנחה, והפעם השנייה לשם "תפלת תשלומין".

תשלומין למי ששכח יעלה ויבוא
וכן הדין לגבי מי ששכח להזכיר יעלה ויבוא בתפלת העמידה, ונזכר לאחר שעבר זמן תפלת שחרית (כלומר, עבר זמן חצות היום, ובימים אלה זמן חצות היום בארץ ישראל הוא בערך בשעה שתים עשרה וארבעים וחמש דקות), הרי דינו של אדם זה, הוא שווה לדין אדם ששכח לגמרי להתפלל איזו תפלה, ועבר זמן אותה התפלה, שעליו להתפלל את התפלה הבאה אחריה, ובסמוך לה להתפלל "תפלת התשלומין".

וכגון במקרה שלנו, שעבר זמן תפלת שחרית, ושכח להזכיר יעלה ויבא, עליו להתפלל תפלת תשלומין של שחרית, אחרי תפלת המנחה. ולכן מיד אחרי תפלת מנחה, יעמוד שוב ויתפלל תפלת שמונה עשרה לשם תשלומין על תפלת שחרית שלא התפלל.

שכח "יעלה ויבוא", ושכח לגמרי להתפלל מוסף
אולם אם אדם זה טעה בכפליים, שאם לא די בכך ששכח להזכיר "יעלה ויבא" בשחרית, הרי ששכח גם להתפלל תפלת מוסף, מכיון שלא הלך לבית הכנסת, ופרח מזכרונו כל ענין ראש חודש, ולא נזכר בכך אלא כאשר עבר זמן התפלה. הרי שעליו להתפלל ראשית כל תפלת "מנחה", ואחריה יתפלל "תשלומין" של שחרית, ואחר כך יתפלל תפלת מוסף. וטעם הדבר, כי תפלת מוסף, זמנה כל היום (כלומר, מותר להתפלל מוסף אפילו אחרי חצות היום, עד שקיעת החמה), אולם אי אפשר להתפלל מוסף לפני שחרית, מפני שתפלת שחרית קודמת לה. ושחרית אינו יכול להתפלל כי עבר זמנה. לכן, יתפלל מנחה, ואחר כך תשלומין של שחרית, ואחר כך מוסף.

אשה ששכחה יעלה ויבוא
אשה ששכחה לומר יעלה ויבוא, דינה שווה לדין האיש, שחייבת לחזור ולהתפלל שנית, עם כל פרטי הדינים האמורים לעיל.

ולסיכום: השוכח להזכיר בתפלת ראש חודש "יעלה ויבא", חייב לחזור ולהתפלל את תפלת העמידה שנית.

ואם נזכר רק אחרי חצות היום, עליו להתפלל מנחה, ואחרי תפלת מנחה יתפלל שוב תפלת העמידה כתשלומין על תפלת שחרית. ואם לא התפלל גם מוסף, ועבר זמן חצות היום, יתפלל מנחה, ואחר כך תשלומין של שחרית, ואחר כך מוסף. ודין האשה שווה לדין האיש בכל פרטי הדינים הללו.

If One Forgets to Recite "Ya’aleh Ve’Yavo" and the Time for Prayer Has Passed

Question: If one forgets to mention "Ya’aleh Ve’Yavo" in the Shacharit prayer of Rosh Chodesh and remembers only after the time for prayer has passed, what should one do? Additionally, what is the law regarding a woman who has forgotten to insert "Ya’aleh Ve’Yavo" into her Rosh Chodesh prayer?

Answer: In the previous Halacha we have discussed that if one recites the Amidah of the Shacharit or Mincha prayer on Rosh Chodesh, forgets to add "Ya’aleh Ve’Yavo", and remembers only after having concluded one’s Amidah prayer, one must repeat the Amidah a second time.

A Brief Overview of the Laws of a "Reimbursed" Prayer
Regarding our question, if one completely forgets to pray any given prayer, for instance, if one has not prayed Shacharit, and the time for that prayer has passed, one must recite the next prayer of the day twice. For example, if one forgets to pray Shacharit and the time for Shacharit prayers has already passed, one must then pray Mincha twice: the first time corresponding to the Mincha prayer and the second acting as a "reimbursed" prayer for the Shacharit one missed.

A "Reimbursed" Prayer for One Who Forgets "Ya’aleh Ve’Yavo"
The above law applies to one who forgets to add "Ya’aleh Ve’Yavo" in the Amidah prayer and remembers only after the time for praying Shacharit has already passed (which is passed halachic midday, at this time of year at approximately 12:45 PM in Israel and 1:00 PM in New York). The law in such a scenario will be equal to the law of one who has completely forgotten to pray any given prayer and the time for that prayer passes in which case one will have to recite the following prayer of the day and immediately afterwards recite a "reimbursement" prayer.

Thus, in our situation where one has forgotten to insert "Ya’aleh Ve’Yavo" and the time for Shacharit has passed, one must recite a "reimbursement" prayer for the Shacharit one has not prayed adequately immediately after reciting the Amidah prayer of Mincha.

One Who Forgets to Mention "Ya’aleh Ve’Yavo" and Completely Forgets to Pray Mussaf
Nevertheless, if one makes a double error, i.e. not only did one forget to insert "Ya’aleh Ve’Yavo" in Shacharit but one has also forgotten to pray Mussaf (seemingly because one did not attend the synagogue and it has completely slipped his mind that the day is Rosh Chodesh) and only remembers after the time for prayer has passed, one must first pray Mincha after which one recites a "reimbursement" prayer for Shacharit and only then should one pray Mussaf. The reason for this is because the time for the Mussaf prayer spans the entire day (i.e. one may pray Mussaf even after halachic midday until sunset), however, one cannot pray Mussaf before praying Shacharit, for Shacharit precedes Mussaf and one cannot pray Shacharit, for the time for Shacharit has already passed. Thus, one must first pray Mincha, then recite a "reimbursement" prayer for the inadequate Shacharit, and only then may one pray Mussaf.

A Woman Who Forgets to Add "Ya’aleh Ve’Yavo"
The laws of a woman who forgets to insert "Ya’aleh Ve’Yavo" in her Amidah prayer of Rosh Chodesh are equal to the laws of a man and she must repeat the Amidah based on all of the detailed laws mentioned above and in the previous Halacha.

Summary: One who forgets to insert "Ya’aleh Ve’Yavo" in a Rosh Chodesh prayer must repeat the Amidah once again.

If one remembers only after halachic midday, one must pray Mincha and immediately thereafter recite another Amidah as a "reimbursement" prayer for Shacharit. If, in addition, one has forgotten to pray Mussaf and halachic midday has passed, one must first pray Mincha and then a "reimbursement" prayer for Shacharit and then one should pray Mussaf. A woman’s law is equal to a man’s regarding all of these detailed laws.

****

During the week

Shiurim in our Bet Hakeneset

—
Shabbat Shalom

moorlanenews@gmail.com

Please feel free to ask us any questions or requests you may need through this e-mail. We will get back to you, bli neder, asap.

Please send us any announcement you would like to make through our e-mail before Wednesday morning, if possible, unless there is a Yom Tob. Exceptions will be made for late entries

Be advised that we will only announce your simcha when you give us permission to do so

If you no longer wish to receive further emails from moorlanenews please reply with the word "unsubscribe".

Thank you, Hatzlacha & all the best

Moorlanenews

Announcements

New Shiur

Every Thursday Night on the Parasha

Tomorrow night – Thursday

there will be a 10 minute shiur

on the amazing Parsha of Vaera

at Moor Lane shul

7.20pm followed by arbit.

This week’s shiur will be given by R. Meir Goldman.

****

Mazal Tov

to

Rabbi & Mrs Chaim Tangy

on the safe arrival of a new baby Girl

Sheyegadela Latorah Lahupa Ulemaasim Tovim

****

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 Vaera

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

1. Did G-d ever appear to Avraham and say "I am G-d"?
   6:9 – Yes.
2. What cause did the forefathers have to question G-d?
   6:9 — Although G-d swore to give them the land, they never actually had control over it.
3. How was Moshe commanded to act towards Pharaoh?
   6:13 – With the respect due a king.
4. How long did Levi live?
   6:16 – 137 years.
5. Who was Aharon’s wife? Who was her father? Who was her brother?
   6:23 – Elisheva, daughter of Aminadav, sister of Nachshon.
6. Why are Yitro and Yosef both referred to as "Putiel "?
   6:25 – Yitro fattened (pitem ) cows for idol worship. Yosef scoffed (pitpet) at his evil inclination.
7. After which plague did G-d begin to "harden Pharaoh’s heart"?
   7:3 – After the sixth plague — shechin .
8. Why did Pharaoh go to the Nile every morning?
   7:15 – To relieve himself. Pharaoh pretended to be a god who did not need to attend to his bodily functions. Therefore, he secretly used the Nile for this purpose.
9. Give two reasons why the blood was chosen as the first plague.
   (a) 7:17 – Because the Nile was an Egyptian god.
   (b) 8:17 – Because an invading army first attacks the enemy’s water supply, and G-d did the same.
10. How long did the plague of blood last?
    7:25 – Seven days.
11. Why did the frogs affect Pharaoh’s house first?
    7:28 – Pharaoh himself advised the enslavement of the Jewish People.
12. What did Moshe mean when he told Pharaoh that the frogs would be "in you and in your nation"?
    7:29 – He warned that the frogs would enter their intestines and croak.
13. What are "chamarim"?
    8:10 – Piles.
14. Why didn’t Moshe strike the dust to initiate the plague of lice?
    8:12 – Because the dust protected Moshe by hiding the body of the Egyptian that Moshe killed.
15. Why were the Egyptian sorcerers unable to bring lice?
    8:14 – The Egyptian sorcerers’ magic had no power over anything smaller than a barley kernel.
16. What were the Egyptians likely to do if they saw the Jews slaughtering lambs?
    8:22 – Stone the Jews.
17. Why didn’t the wild beasts die as the frogs had?
    8:27 – So the Egyptians would not benefit from their hides.
18. The dever killed "all the cattle of Egypt." Later, boils afflicted their cattle. How can this be?
    9:10 – In the plague of dever only the cattle in the fields died. The plague of shechin affected the surviving cattle.
19. Why did Moshe pray only after leaving the city?
    9:29 – Because the city was full of idols.
20. What was miraculous about the way the hail stopped falling?
    9:33 – The hailstones stopped in mid-air and didn’t fall to the ground.

****

Halachot from Maran Rabbi Ovadia Yosef Ztz’l

בישול גויים במסעדות ובבתי מלון

שאלה:
בעבר, נכתב ב"הלכה יומית", שמסעדות שהיהודי מדליק בהן את האש בבוקר, ובמשך היום הטבח שאינו יהודי מניח את התבשילים על האש, בכל זאת מותר לאכול באותן המסעדות, ואין בדבר איסור משום "בישול גויים". ולאחרונה, מרן רבינו עובדיה יוסף שליט"א אמר בשיעורו, שאותם שנתנו הכשר למסעדות שהגוי מניח את התבשיל על האש, עשו כן נגד דעת מרן השלחן ערוך. והשאלה אם כן, כיצד נכון לנהוג?

תשובה: אמנם כבר כתבנו בזה בעבר בהלכה יומית, ונבאר תחילה את שורשם של דברים.

איסור בישול גויים
כידוע, גזרו רבותיו שלא לאכול תבשיל שנתבשל על ידי אינו יהודי. ונחלקו רבותינו הראשונים, במקרה שהיהודי הדליק את האש, והנכרי הניח את התבשיל על האש. האם נחשב הדבר שהיהודי בישול את התבשיל, כיון שהוא הדליק את האש, או שיש צורך שהיהודי גם יניח את התבשיל על האש.

ומובן שיסוד המחלוקת תלוי בסוגית הגמרא (במסכת עבודה זרה דף לח.), ולא נוכל להאריך במסגרת זו בביאור המחלוקת.

דעת מרן ודעת הרמ"א
וכפי שכתבנו בעבר, דעת מרן השלחן ערוך (סימן קיג ס"ז) להחמיר בדבר. ואילו לדעת הרמ"א, כל שהיהודי הדליק את האש, שוב אין חשש בישולי גויים במה שהגוי מניח אחר כך את התבשיל על האש.

ומעתה למדנו, שלפי דעת הרמ"א, שכמותו פוסקים בני אשכנז, כל שהיהודי הדליק את האש, שוב אין חשש בישולי גויים בדבר. ואילו לדעת מרן השלחן ערוך, שבני ספרד הולכים לאורו, אין להקל בדין בישולי הגוי, עד שהיהודי בעצמו יניח את התבשיל על האש.

הסיבה שיש כשרויות שנוהגות שלא כדעת מרן
ומטעם זה, מערכות הכשרות של הרבנות הראשית ושל העדה החרדית, לא נזהרו שהיהודי יניח את התבשיל על האש, משום שאין הם נזהרים להחמיר כדברי מרן השלחן ערוך. ולכן הסתפקו בכך שהיהודי ידליק את האש בבוקר. ואילו הספרדים, כשפתחו לעצמם מערכת כשרות כמו בד"ץ "בית יוסף", החלו להחמיר שהיהודי יניח את התבשיל על גבי האש, כדעת מרן השלחן ערוך.

ומה שדיבר מרן שליט"א בשיעורו, שהבד"ץ של העדה החרדית עשו שלא כדין, הוא משום שהם הציגו עצמם כמערכת כשרות מהודרת מאד, ואם כן הדבר, היה להם להחמיר בדין בישולי גויים כדעת מרן השלחן ערוך. ואמנם בעקבות דברי מרן שליט"א, גם הבד"ץ של העדה החרדית החזירו עטרה ליושנה, והחלו להחמיר בדבר כדעת מרן השלחן ערוך, כפי שציין מרן שליט"א בדבריו.

הדין למעשה
אולם לענין מעשה, הדין הוא כמו שכתבנו, שאותם המיקלים לאכול במסעדות ובבתי מלון שנוהגים כדעת הרמ"א, יש להם על מה שיסמכו.

שכן דברינו נסובו על מסעדות ובתי מלון שעומדים בבעלות יהודי. והיהודי מדליק את האש בבוקר. ואז הורה מרן שליט"א, שיש מקום להקל אף לדעת מרן השלחן ערוך. אף שבודאי על מערכות הכשרות להזהר בזה לכתחילה, כדעת מרן השלחן ערוך.

וסיבת ההיתר בזה, משום שלדעת כמה פוסקים, אם הגוי מבשל בביתו של היהודי, אין בדבר חשש בישולי גויים. שמאחר והדבר נעשה בביתו של היהודי, (ובפרט כשהגוי עושה כן משום שהוא פועל של היהודי), אין בדבר חשש, לא משום "שמא יאכילנו איסור", ולא מחשש שמא היהודי יבא להתחתן עם הגוי.

ואף על פי שאין הלכה כדעה זו, מכל מקום, כאשר מצטרפות שתי הסברות יחד, כלומר: גם היהודי הדליק את האש, וגם הגוי שמניח את התבשיל על האש, עושה זאת במסעדה השייכת ליהודי, והוא פועל שלו, יש להקל לאכול מבישולי הגוי במקרה כזה. (וראה עוד בספר הליכות עולם ח"ז עמוד קכ, ובשו"ת יחוה דעת ח"ה סימן נד.).

אבל במסעדה של גויים (כמו שמצוי בחוץ לארץ, שיש מסעדות של גויים עם תעודת כשרות), אסור לספרדים לאכול במסעדה (כשרה) של גויים, אף אם היהודי מדליק בבוקר את האש, משום שלדעת מרן השלחן ערוך, יש בזה איסור בישולי גויים. ורק במסעדה של יהודי, יש סברא להקל בזה, אף לדעת מרן השלחן ערוך. כמו שביארנו.

ולכן לסיכום: מסעדה של יהודי, שיהודי מדליק בתוכה את האש בבוקר. ואחר כך הפועל הגוי מניח תבשילים על האש. יש ללמד זכות על המיקלים לאכול במסעדה כזו, אף שהם ספרדים. והמחמיר תבא עליו ברכת טוב.

וכאן המקום לעורר, שיש לצערינו יהודים יקרים בחוץ לארץ, שאינם מדקדקים כל כך במצוות, אבל שומרים בבתיהם על דיני כשרות, והם מרשים לעצמם לאכול במסעדות שאינן כשרות, אם לא מגישים שם בשר. והדבר ברור, שהם נכשלים במאכלות אסורות ממש, ומלבד איסור בישולי גויים, נכשלים באכילת תולעים, ומאכלי חלב שמעורב בהם בשר, ועוד איסורים רבים, והכל מחמת חוסר ידיעה. לכן יש להזהיר על הדבר, וללמדם דעת, שלא יאכלו אלא במסעדות כשרות ממש, שעומדות תחת אחריות מערכת כשרות רצינית, ותבא עליהם ברכת טוב.

Cooking by Non-Jews in Restaurants or Hotels

Question: We have written in the past regarding a restaurant where a Jew ignites the flame in the morning that although a non-Jewish cook places the foods on the fire, it is nevertheless permissible to eat in such restaurants and this does not constitute a prohibition of foods cooked by a non-Jew. Recently though, Maran Harav Ovadia Yosef Shlit”a discussed this issue in his weekly Halacha address and said that Kashrut organizations who give a Kashrut certificate to restaurants where a non-Jew places the food on the fire have done so in opposition of the view of Maran HaShulchan Aruch. The question is: What is the proper way to act regarding this issue?

Answer: Although we have discussed this topic several months ago, let us briefly review the primary aspects of this Halacha.

The Prohibition of Food Cooked by a Non-Jew
As we all know, our Sages prohibited eating a food that was cooked by a non-Jew. The Rishonim disagree regarding a situation where a Jew ignites the fire but a non-Jew places the food on the fire. Is it considered that the Jew has cooked this food since he has ignited the flame or is it necessary for the Jew to place the food on the fire as well?

The basis for this disagreement lies in the understanding of the Gemara (Avodah Zara 38a) but we shall not delve into the explanation of this disagreement.

The Opinions of Maran and the Rama
As we have previously written, Maran HaShulchan Aruch (Yoreh De’ah, Chapter 113, Section 7) rules stringently on this matter. According to the Rama on the other hand, as long as a Jew ignites the fire, the prohibition of foods cooked by a non-Jew no longer applies. This means that according to Maran HaShulchan Aruch, whose rulings are followed by Sephardic Jewry, there is no room for leniency unless a Jew has places the food on the fire himself.

The Reason why Some Kashrut Organizations do not Follow Maran’s Ruling
Because certain Kashrut organizations, such as the Chief Rabbinate of Israel or the Badatz Eidah Ha’Charedit, do not necessarily act stringently in accordance with the rulings of Maran HaShulchan Aruch, they do not require a Jew to place the food on the fire. It is therefore sufficient for their standards if a Jew ignites the flame in the morning. When Sephardic Jews started their own Kashrut organizations, such as Badatz “Bet Yosef” and the like, they made certain that a Jew would place the food on the fire, in accordance with Maran’s ruling.

When Maran Shlit”a expressed himself in his lecture and said that the Badatz Eidah Ha’Charedit acted improperly, what he meant to say was that because this Kashrut organization presents themselves a being very meticulous and with the strictest Kashrut standards, they should have acted stringently regarding the laws of foods cooked by a non-Jew in accordance with the ruling of Maran HaShulchan Aruch. However, after Maran Shlit”a brought this matter to their attention, even the Badatz Eidah Ha’Charedit has begun to act stringently in accordance with the view of Maran HaShulchan Aruch, as Maran Shlit”a has stated himself.

The Letter of the Law
Halachically speaking though, the Halacha is like we have written that those who are lenient and eat in restaurants or hotels that follow the ruling of the Rama indeed have on what to rely.

This applies when the restaurant or hotel is under Jewish ownership and a Jew ignites the flame in the morning. In such a case, Maran Shlit”a writes that there is room for leniency even according to Maran HaShulchan Aruch, although Kashrut organizations should preferably see to it to follow the more stringent opinion of Maran HaShulchan Aruch which we have mentioned above.

The basis for this leniency is because according to some Poskim, if a non-Jew cooks in a Jew’s home (especially if the non-Jew is doing so because he is a paid worker), this does not constitute the prohibition of foods cooked by a non-Jew, for neither the reason of “lest he feed him a forbidden food” nor the reason of intermarriage apply.

Although the Halacha does not follow this opinion, nevertheless, when these two aspects are combined, i.e. a Jew ignites the fire and when the non-Jew places the food on the fire, this is being done in aJewish-owned establishment where the non-Jew is a worker, there is room for leniency to eat the foods cooked by the non-Jew in this scenario (see Halichot Olam, Volume 7, page 120 and Responsa Yechave Da’at, Volume 5, Chapter 54).

However, regarding a non-Jewish establishment (such as some restaurants in the United States and other places outside of Israel which are owned by non-Jews but have Kashrut supervision), Sephardic may not eat in such (Kosher) non-Jewish restaurants even if a Jew has ignited the flame in the morning, for according to Maran HaShulchan Aruch, the prohibition of foods cooked by a non-Jew applies here. There is only room for leniency in this regard even according to Maran HaShulchan Aruch in a Jewish-owned establishment, as we have explained.

Summary: There is a halachic basis for those (even Sephardic Jews) that are lenient to eat in a Jewish-owned establishment where a Jew ignites the flame in the morning after which the food is placed on the fire by a non-Jewish worker. One who acts stringently though shall truly be blessed from Above.

We should point out though that unfortunately, there are many precious Jews in the Diaspora who are not the most Mitzvah-observant but they keep kosher at home while allowing themselves to dine out in non-kosher restaurants as long as they do not serve meat. Clearly, such people transgress grave prohibitions of consuming forbidden foods; besides for transgressing the prohibition of food cooked by non-Jews, they transgress other prohibitions, such as eating worms and other insects, eating dairy foods mixed with meat, and many other prohibitions, all due to a lack of awareness. They should therefore be advised to only eat in a truly kosher facility under a reliable Kashrut organization’s supervision

****

During the week

Shiurim in our Bet Hakeneset

—
Shabbat Shalom

moorlanenews@gmail.com

Please feel free to ask us any questions or requests you may need through this e-mail. We will get back to you, bli neder, asap.

Please send us any announcement you would like to make through our e-mail before Wednesday morning, if possible, unless there is a Yom Tob. Exceptions will be made for late entriesfixo

Be advised that we will only announce your simcha when you give us permission to do so

If you no longer wish to receive further emails from moorlanenews please reply with the word "unsubscribe".

Thank you, Hatzlacha & all the best

Announcements

****

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 Shemot

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

1. Why does the verse say "And Yosef was in Egypt"?
   1:5 – This verse adds that, despite being in Egypt as a ruler, Yosef maintained his righteousness.
2. "…And they will go up out of the land." Who said this and what did he mean?
   1:10 – Pharaoh said it, meaning that the Egyptians would be forced to leave Egypt.
3. Why did Pharaoh specifically choose water as the means of killing the Jewish boys? (Two reasons.)
   1:10,22 – He hoped to escape divine retribution, as G-d promised never to flood the entire world. Also, his astrologers saw that the Jewish redeemer’s downfall would be through water.
4. "She saw that he was good." What did she see "good" about Moshe that was unique?
   2:2 – When he was born, the house was filled with light.
5. Which Hebrew men were fighting each other?
   2:13 – Datan and Aviram.
6. Moshe was afraid that the Jewish People were not fit to be redeemed because some among them committed a certain sin. What sin?
   2:14 – Lashon hara (evil speech).
7. Why did the Midianites drive Yitro’s daughters away from the well?
   2:17 – Because a ban had been placed on Yitro for abandoning idol worship.
8. How did Yitro know that Moshe was Yaakov’s descendant?
   2:20 – The well water rose towards Moshe.
9. What lesson was Moshe to learn from the fact that the burning bush was not consumed?
   3:12 – Just as the bush was not consumed, so too Moshe would be protected by G-d.
10. What merit did the Jewish People have that warranted G-d’s promise to redeem them?
    3:12 – That they were destined to receive the Torah.
11. Which expression of redemption would assure the people that Moshe was the true redeemer?
    3:16,18 – "I surely remembered (pakod pakadeti )."
12. What did the staff turning into a snake symbolize?
    4:3 – It symbolized that Moshe spoke ill of the Jews by saying that they wouldn’t listen to him, just as the original snake sinned through speech.
13. Why didn’t Moshe want to be the leader?
    4:10 – He didn’t want to take a position above that of his older brother Aharon.
14. "And Hashem was angry with Moshe…" What did Moshe lose as a result of this anger?
    4:14 – Moshe lost the privilege of being a kohen .
15. What was special about Moshe’s donkey?
    4:20 – It was used by Avraham for akeidat Yitzchak and will be used in the future by mashiach .
16. About which plague was Pharaoh warned first?
    4:23 – Death of the firstborn.
17. Why didn’t the elders accompany Moshe and Aharon to Pharaoh? How were they punished?
    5:1 – The elders were accompanying Moshe and Aharon, but they were afraid and one by one they slipped away. Hence, at the giving of the Torah, the elders weren’t allowed to ascend with Moshe.
18. Which tribe did not work as slaves?
    5:5 – The tribe of Levi.
19. Who were the: a) nogsim b) shotrim ?
    5:6 – a) Egyptian taskmasters; b) Jewish officers.
20. How were the shotrim rewarded for accepting the beatings on behalf of their fellow Jews?
    5:14 – They were chosen to be on the Sanhedrin.

****

Halachot from Maran Rabbi Ovadia Yosef Ztz’l

ארון קודש בלי פרוכת

שאלה: בית כנסת שיש בו ארון קודש מפואר ביותר, ועתה באים לצפותו בזהב, כולו אומר כבוד, האם מותר להסיר את הפרוכת מעל ארון הקודש, להראות יופיו לקהל המתפללים?

תשובה: ראשית, אין ספק שעצם המעשה ליפות ולהדר את ארון הקודש, הוא מצוה רבה, וכמו שאמרו חז"ל (בשבת קלג:), "זה אלי ואנוהו", התנאה לפניו במצוות. עשֵה סוכה נאה, לולב נאה, ציצית נאה, ספר תורה נאה, בדיו נאה, וכורכו בשיראים נאים.

ובמסכת יומא (ע.) אמרו, שבזמן שבית המקדש היה קיים, כל אחד ואחד היה מביא ספר התורה מביתו, וקורא בו ברבים, להראות חזותו לרבים. ופירש רש"י, להראות נויו של ספר התורה, ותפארת בעליו, שטרח להתנאות במצוה. שנאמר "זה אלי ואנוהו.

ואף כאן, כתב מרן רבינו עובדיה יוסף שליט"א, (בשו"ת יחוה דעת חלק ו סימן ט), שנכון להראות חזותו ויופיו של ארון הקודש המפואר בשעה שגוללים את הפרוכת ופותחים את דלתות הארון להוצאת ספר תורה והכנסתו.

אבל להסיר את הפרוכת מעל ארון הקודש לגמרי, לא נכון לעשות כן, כי באמת המנהג שנהגו בכל תפוצות ישראל לפרוס פרוכת על ארון הקודש, הוזכר בדברי התוספות (מגילה כו סע"ב), ואינו לשם נוי בלבד, אלא על דרך שנאמר בתורה (שמות כו לג), "והבדילה הפרוכת לכם בין הקודש ובין קודש הקדשים". (ובכמה בתי כנסת של ספרדים נוהגים לפרוס עוד פרוכת מבפנים לדלתות הארון, וכמו שכתב בשו"ת ישכיל עבדי חלק ד חלק אורח חיים סימן ז).

וכן מבואר בשו"ת זרע אמת חלק א (חלק אורח חיים סימן כו), שאפילו אם ארון הקודש נאה ביותר, והוא נראה יפה בלא פרוכת יותר מאשר עם פרוכת, מכל מקום לא נכון להסיר הפרוכת מעל ארון הקודש, לפי שמנהג פריסת הפרוכת אינו רק לנוי וליופי, אלא הוא על שם מה שנאמר "והבדילה הפרוכת לכם בין הקודש ובין קודש הקדשים". וגם על דרך כיסוי כלי הקודש. וכן כתב בשו"ת תרומת הדשן (סימן סח), שהפרוכת התלויה לפני ארון הקודש היא לצניעות.

ולפי זה גם אם ארון הקודש נאה יותר בלי הפרוכת, אין לשנות ממנהג ישראל הפשוט בכל ישראל ומיוסד על אדני פז.

ועוד הוסיף מרן שליט"א, שטעם פריסת הפרוכת, מפני שארון הקודש קדושתו חמורה ביותר שהוא תשמיש קדושה, ואילו הפרוכת היא "תשמיש דתשמיש" של קדושה, ואין ראוי שיזונו הקהל את עיניהם מקדושת הארון עצמו כל הזמן. והביא ראיות לדבריו.

והנה ידוע ומפורסם שמנהג ישראל תורה הוא (תוספות מנחות כ:), ולכן אין לשלוח יד לשנות ממנהגי ישראל. וכבר האריך הגאון מהר"י קולון בתשובה (שרש ט) להוכיח מהגמרא (תענית כח:) שאין לבטל שום מנהג. ושכן כתב רבינו יצחק אבן גיאת, שאין לשנות ממנהג המקום אפילו למנהג אחר טוב ממנו. ע"ש. וכן כתבו עוד מגדולי הפוסקים. והגאון רבי יהודה עייאש בספר מטה יהודה חלק ב (סימן תקפב, דף לו ע"א, בד"ה מלך), כתב, שאין לשנות ממנהגי ישראל כלל וכלל, וכל המשנה ידו על התחתונה ואינו אלא טועה, ונקרא פורץ גדר, מפני שכל מנהג ומנהג יש לו שורש וצינור למעלה. וכן כתב עוד בספרו שו"ת בית יהודה (חלק אורח חיים סימן ס), שכל הרבנים אשר הנהיגו את קהלותיהם על פי התורה, היו נזהרים שלא לשנות ממנהגי ישראל כלל, והיו טורחים לקיים המנהג ומעמידים ומחזקים אותו בדבר המעמיד שאפילו באלף לא בטל.

לפיכך אף בנידון שלנו, סיים מרן שליט"א, יש להשאיר את המנהג של פריסת הפרוכת על ארון הקודש על כנו, אף אם הארון עצמו נאה ומפואר ביותר. וכן בבית הכנסת של מרן שליט"א, מכוסה הארון בפרוכת, כמנהג ישראל מימים ימימה

An Aron Kodesh without a Curtain

Question: If a synagogue has a truly elegant Aron Kodesh (holy ark where Sifrei Torah are stored) which the members now wish to plate with gold, will it be permissible to remove the curtain covering the Aron in order to show its beauty to all of the worshippers?

Answer: Firstly, the act of enhancing and beautifying the Aron Kodesh is certainly a great Mitzvah, as our Sages tell us (Shabbat 133b), “This is my G-d and I shall beautify Him,” one achieves this by beautifying His Mitzvot: Make a beautiful Sukkah, take a beautiful Lulav, tie beautiful Tzitzit, and write a beautiful Sefer Torah with nice ink and cover it with beautiful cloth.

The Gemara in Masechet Yoma (70a) states that when the Bet Hamikdash stood, every person would bring his own Sefer Torah from his house and read from it in public in order to show off its appearance in public. Rashi (ibid.) explains this to mean that he would show of the beauty of the Sefer Torah and the glory of its owner who troubled himself to beatify the Mitzvot, as the verse states, “This is my G-d and I shall beautify Him.”

Similarly, Maran Harav Ovadia Yosef Shlit”a writes (in his Responsa Yechave Da’at, Volume 6, Chapter 9) that it is correct to show off the beauty of the Aron Kodesh when the curtain is pulled aside and the doors of the Aron are opened to remove the Sefer Torah.

Nevertheless, it is improper to completely remove the curtain covering the Aron Kodesh, for the wide-spread custom of covering the Aron Kodesh with a curtain is indeed mentioned in the Tosafot (Megillah 26b). It is not only a matter of beauty, rather, this is actually based on the verse (Shemot 26, 33), “And the curtain shall separate for you between the Holy and the Holy of Holies.” (Some Sephardic communities customarily hang another curtain on the inside of the doors of the Aron Kodesh, as is quoted by the Responsa Yaskil Avdi, Volume 4, Orach Chaim, Chapter 7).

Similarly, the Responsa Zera Emet, Volume 1 (Orach Chaim, Chapter 26) writes that even if the Aron Kodesh is especially magnificent and looks nicer without a curtain than with one, the curtain should nevertheless not be removed from the Aron Kodesh, for the custom of hanging a curtain is not merely for aesthetic purposes; rather, it is based on the verse, “And the curtain shall separate for you between the Holy and between the Holy of Holies.” It is also similar to the coverings of the holy vessels. The Responsa Terumat Ha’Deshen (Chapter 68) writes similarly that the curtain hung on the Aron Kodesh is made for modesty.

Based on this, even if the Aron Kodesh is more beautiful without a curtain, the prevalent Jewish custom among all communities should not be changed.

Maran Shlit”a adds that that the reason for hanging a curtain is because the sanctity of the Aron Kodesh is extremely great since it is a “primary service to a holy item” while the curtain is merely “secondary service to a holy vessel” (since it serves the Aron which serves the Sefer Torah). It is not correct that the congregants be able to feast their eyes on the sanctity of the Aron Kodesh at all times. He proceeds to brings sources for this matter.

It is well-known that a custom of the entire Jewish nation has the status of Torah law (see Tosafot Menachot 20b) and it is therefore forbidden to change customs accepted by the entire Jewish nation. Indeed, Rabbeinu Yosef Cologne writes lengthily (Chapter 9) to prove from the Gemara (Ta’anit 28b) that one may not nullify any custom. Similarly, Rabbeinu Yitzchak ibn Giat writes that one may not change any custom, even if one is doing so to enact a better custom in its place. Other great Poskim write likewise. Hagaon Harav Yehuda Ayash writes in his Sefer Mateh Yehuda, Volume 2 (Chapter 582, page 36a) that no Jewish custom should be changed and anyone who does so is considered a fence-breacher, for every custom has a Heavenly root. He writes likewise in his Responsa Bet Yehuda (Orach Chaim, Chapter 60) that all rabbis who have led their communities based on the Torah were always very careful not to change any Jewish customs in the least; on the contrary, they would always search to strengthen the observance of the custom as best they could.

Thus, regarding our case as well, Maran Shlit”a concludes that the custom of hanging a curtain on the Aron Kodesh should remain intact, even if the Aron is more beautiful without it. This is indeed the case in Maran Shlit”a’s synagogue where the Aron Kodesh is covered with a curtain, in accordance with this age-old Jewish custom

פרוכת שרקום עליה צורת אריות מצדי לוחות הברית

שאלה: פרוכת שרקום עליה צורת אריות משני צידי לוחות הברית, האם מותר לעשותה ולתלותה על ארון הקודש מבחוץ?

תשובה: הנושא עליו נסובה השאלה, מורכב, ולא נביא כאן אלא מקצת מדברי הפוסקים בזה.

כתב האור זרוע (מסכת עבודה זרה סימן רג), מעשה בקולוניא (שם מקום), שציירו צורת אריות בחלונות של בית הכנסת, והורה רבינו אליקים להסירן, שהרי נאמר "לא תעשה לך פסל וכל תמונה". ועוד, שכשמתפללים ושוחין (משתחוים) כנגד הצורות האלה, נראה כמי ששוחה לצורות. ויש בדבר איסור. וכתב על זה האור זרוע: וזכורני, שבימי חורפי, ראיתי שהיו מציירים בבית הכנסת עופות ושאר חיות, ודנתי שאסור לעשות כן, שמחמת שנותן לבו ליופי הצורות, אינו מכוין בתפלתו. והביא ראיות לדבריו.

ומרן הבית יוסף (יורה דעה סימן קמא), דחה דברי רבינו אליקים. וכתב שאין בדבר איסור מן הדין, אלא בצורת אדם בולטת (שנראים כל פניו. אבל אם נראה רק חצי מצד הפנים, גם כן אין בדבר איסור. כמו שהורה מרן שליט"א לגבי קמעין שעשו עם דמות פניו של רבי יצחק כדורי לפני כחמש עשרה שנה). אבל בצורה של אריה וכדומה, אין בדבר איסור.

אולם מרן הבית יוסף עצמו, בתשובתו שבשו"ת אבקת רוכל (סימן סג), האריך בנדון זה, וכתב שאין לעשות כן. כלומר, אין לעשות צורות של אריות וכדומה על הפרוכת או על היכל הקודש עצמו, וכתב שבאמת ראוי לכל מי שנגע יראת ה’ בלבו למחות בתוקף על זה, להסיר צורת אריות שבבית הכנסת, בפרט שיש בדבר חשד, שנראה כאילו הציבור משתחוים לצורות האריות שבבית הכנסת. ועל כל פנים בבית הכנסת שהוא מקום מקדש מעט, אין לעשות צורות כאלה.

והגאון מרן החיד"א (בספר שיורי ברכה יורב דעה סימן קמא) הביא בשם גאון אחד, שהדבר פשוט שבבית הכנסת או בבית המדרש שמתפללים שם בקביעות, אסור להשהות צורות אריות. וכתב שהמורה להתיר בזה עתיד ליתן את הדין.

ולמעשה מנהג ארץ ישראל, כפי שהובא בדברי הפוסקים, היה להמנע לגמרי מעשיית צורות בבית הכנסת. והגאון רבי שמואל הלר, שהיה רב בעיר צפת, האריך בקונטרס מיוחד בענין זה, אודות עולים חדשים שבאו מארצות אירופה ואשכנז, שציירו על דלתות ארון הקודש של בית הכנסת האר"י בצפת, צורות בולטות של אריה וצבי, והעלה שהעיקר להלכה לאסור בזה, בפרט כאן בארץ ישראל שכל הספרדים החמירו בזה, ולכן אף הבאים מאשכנז עליהם להחמיר כמנהג המקום.

ולסיכום, לאחר אריכות בנושא, כתב מרן שליט"א (שו"ת יחוה דעת ח"ג סימן סב), שיש לאסור לתלות פרוכת שמצוייר עליה אריות, על ההיכל של ארון הקודש. וכתב שרבני ישראל נקראים לדרוש ברבים על כך, ולדבר על לב הגבאים בבתי הכנסת להסיר צורות אלה, ולפרסם שלא ימשיכו לעשות פרוכות כאלה, ולמוכיחים ינעם, ועליהם תבא ברכת טוב

A Curtain Covering an Aron Kodesh with the Form of Lions Alongside the Ten Commandments Embroidered onto it

Question: Is it permissible to order a curtain embroidered with the image of lions standing on either side of the Ten Commandments and hang it up on the outside of the Aron Kodesh?

Answer: The subject matter that this question is based on is quite complicated and involved and we shall therefore discuss only some of the words of the Poskim as they apply here.

The Ohr Zarua (Masechet Avodah Zara, Chapter 203) writes that there was an incident in Cologne where images of lions were drawn on the windows of the synagogue and Rabbeinu Elyakim ruled that they must be removed based on the verse, “You shall not make for yourself a statue or any image.” Furthermore, when the congregation prays and bows while facing these images, it seems as if they are bowing to the images and this is forbidden. The Ohr Zarua adds: “I remember that when I was younger, they would draw forms of birds and other animals in the synagogue and I ruled that this is forbidden, for this would cause people to pay attention to the beauty of the images and not to concentrate on their prayer.” He brings sources to support his view.

Maran Ha’Bet Yosef (Yoreh De’ah, Chapter 141) rejects Rabbeinu Elyakim’s opinion and writes that the only true prohibition applies to a protruding human figure (whose entire face can be seen; however, if only half of the face can be seen, this is likewise not prohibited). However, the forms of lions and the like are not forbidden.

On the other hand, Maran Ha’Bet Yosef himself in his Responsa Avkat Rochel (Chapter 63) writes lengthily about this matter and writes that one should not make forms or images of lions and the like on the curtain of the Aron Kodesh or on the Aron Kodesh itself. He adds that one who is truly G-d-fearing should protest vehemently until the images of the lions are removed from the synagogue, especially because there is concern that it may seem that the congregation is bowing to the images of these lions. In any event, these forms should not be made in a synagogue which is considered a “Miniature Bet Hamikdash.”

Maran Ha’Chida (in his Sefer Shiyurei Beracha, Yoreh De’ah, Chapter 141) quotes a certain Gaon who writes that it is obvious that one may not allow such images of lions in synagogues or Batei Midrash (Houses of Study) where people pray on a regular basis. He adds that anyone who rules leniently on this matter will have to give reckoning before Hashem for this.

Halachically speaking, the custom in Israel was to completely abstain from making any images in the synagogue, as is quoted in the works of the Poskim. Hagaon Harav Shmuel Heller, a rabbi in Tzefat, writes lengthily on this matter in a special pamphlet dedicated to this topic. Regarding new immigrants to Israel from Germany and other places in Europe who drew protruding forms of lions and deer on the Aron Kodesh of the Ariz”l’s synagogue in Tzefat, he writes that according to the letter of the law, this is forbidden, especially in Israel where Sephardic Jews had ruled stringently on this law. Thus, even those who had emigrated from Ashkenazi countries were obligated to follow the more stringent view in accordance with the pre-established custom of the place.

Summary: After dealing with this matter extensively, Maran Shlit”a writes (in his Responsa Yechave Da’at, Volume 3, Chapter 62) that it is forbidden to hand a curtain embroidered with images of lions on the Aron Kodesh. He adds that rabbis in Israel and all over the world for that matter must raise public awareness about this issue, convince the caretakers of synagogues to remove such curtains and other such forms around the synagogue, and to no longer produce such curtains with these images

****

During the week

Shiurim in our Bet Hakeneset

—
Shabbat Shalom

moorlanenews@gmail.com

Please feel free to ask us any questions or requests you may need through this e-mail. We will get back to you, bli neder, asap.

Please send us any announcement you would like to make through our e-mail before Wednesday morning, if possible, unless there is a Yom Tob. Exceptions will be made for late entries

Be advised that we will only announce your simcha when you give us permission to do so

If you no longer wish to receive further emails from moorlanenews please reply with the word "unsubscribe".

Thank you, Hatzl