Announcements

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Rosh Chodesh Sivan

Monday night / Tuesday 4th June 

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Shavuot Time Table

also attached to this email

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SAVE THE DATE

ALL INVITED

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SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע"ט

Summer
Timetable 5779 – 2019

*    For those not in the Bet Hakeneset, but wishing to
bring in Shabbat with the Kahal, 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.)

Avot Ubanim 5:00 pm

Pirke Avot 5:50 pm

Mincha 6:00 pm

Followed by
Shiur

*****

Anyone wishing
to donate a Kiddush Please email Moorlanenews

****

Q
& A on Parashat Bechukotai

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

1. To what do the words "bechukotai telechu" (walk in My statutes) refer?
   26:3 – Laboring in Torah learning.
2. When is rain "in its season"?
   26:4 – At times when people are not outside (e.g. Shabbat nights).
3. What is the blessing of "v'achaltem lachmechem l'sova" (and you shall eat your bread to satisfaction)?
   26:5 – You will only require a little bread to be completely satisfied.
4. What is meant by the verse "and a sword will not pass through your land"?
   26:6 – No foreign army will travel through your land on their way to a different country.
5. Mathematically, if five Jewish soldiers can defeat 100 enemy soldiers, how many enemy soldiers should 100 Jewish soldiers be able to defeat?
   26:4 – Two thousand.
6. How much is "revava"?
   26:4 – Ten thousand.
7. Which "progression" of seven transgressions are taught in Chapter 26, and why in that particular order?
   26:14,15 – Not studying Torah, not observing mitzvot, rejecting those who observe mitzvot, hating Sages, preventing others from observing mitzvot, denying that G-d gave the mitzvot, denying the existence of G-d. They are listed in this order because each transgression leads to the next.
8. What is one benefit which the Jewish People derive from the Land of Israel's state of ruin?
   26:32 – No enemy nation will be able to settle in the Land of Israel.
9. What was the duration of the Babylonian exile and why that particular number?
   26:35 – 70 years. Because the Jewish People violated 70 shemita and yovel years.
10. How many years did the Jewish People sin in Israel up till the time the northern tribes were exiled?
    26:35 – 390 years.
11. In verse 26:42, the name Yaakov is written with an extra "vav." From whom did Yaakov receive this extra letter and why?
    26:42 – In five places in the Torah, Yaakov's name is written with an extra "vav" and in five places the name Eliyahu is missing a "vav." Yaakov "took" these vavs as a pledge that Eliyahu will one day come and announce the redemption of Yaakov's children.
12. What positive element is implied by the words "and I will bring them into the land of their enemies"?
    26:41 – G-d Himself, so to speak, will bring them into their enemies' land. This means that even when the Jews are in exile, G-d will supply them with leaders who inspire them to keep the Torah. This guards the Jews from assimilating into the host culture.
13. In verse 26:42, why is the word "remember" not used in connection with the name of Yitzchak?
    26:42 – Because the image of Yitzchak's ashes (who was prepared to be brought as an offering) upon the altar is always before G-d.
14. Why does the Torah say in 26:46 "Torot" (plural) and not "Torah" (singular)?
    26:46 – To teach that both the Written Torah and the Oral Torah were given to Moshe on Har Sinai.
15. What happens when a poor person dedicates the value of a man to the BeitHamikdash and doesn't have sufficient funds to fulfill his vow?
    27:8 – The person whose value was donated goes before the kohen, who sets the obligation according to the poor person's ability to pay.
16. If a person says "The leg of this animal shall be an olah offering," the animal is sold and sacrificed as an olah offering. What is the status of the money received for the animal?
    27:9 – The money is "chullin," meaning it does not have "holy" status, except for the value of the animal's leg which does have "holy" status.
17. If a person dedicates his ancestral field to the Beit Hamikdash and fails to redeem it before yovel what happens to the field?
    27:16 – It becomes the property of the kohanim who are on rotation at the beginning of yovel.
18. Where must "ma'aser sheini" be eaten?
    27:30 – In Jerusalem.
19. When a person redeems "ma'aser sheini" what happens to the food? What happens to the redemption money?
    27:31 – The food becomes permissible to him outside of Jerusalem. The redemption money must be brought to Jerusalem and used to purchase food to be eaten there.
20. How does a person tithe his animals?
    27:32 – He passes them through a door individually and every tenth animal he marks with a rod smeared with red dye.

****

Halachot
from Maran Rabbi Ovadia Yosef Ztz'l

הגבהת העקבים
בשעת אמירת הקדושה

שאלה: כשאומרים
הקהל עם החזן "קדושה" (נקדישך ונעריצך וכו') בשעת חזרת הש"ץ, האם
יש לדלג בהגבהת העקבים בשעת אמירת "קדוש קדוש קדוש", ומה גובה הדילוג
שיש לדלג, והאם יש לדלג גם באמירת "ברוך כבוד ה'", ו"ימלוך ה'"?
הגבהת העקבים בשעת אמירת
"קדוש"

תשובה: לגבי
הגבהת העקבים בשעת אמירת קדוש קדוש קדוש. נוהגים לדלג מעט בשעת אמירת קדוש קדוש
קדוש, שבכל פעם שאומר "קדוש", מגביה את עקביו פעם אחת. שבשעת הגבהתו על
ידי דילוג כל שהוא, הרי כאילו הוא נושא עצמו לשמים, כמו שנושא אדם את עיניו למעלה,
ולכן נהגו לעשות כן בשעת אמירת הקדושה. ומנהג זה יסודתו בהררי קודש, ונהגו בו בכל
תפוצות ישראל. ומקור המנהג במדרש שהובא בבית יוסף "שירימו עקביהם עם גופן בעת
שמקדישים אותי". וכן בספר היכלות,
שהובאו דבריו בשבלי הלקט ובטור,
הובא מנהג זה. והמאירי כתב, שנוהגים כן כדי להדמות למלאכים שנאמר "מלאכי
צבאות ידודון ידודון".

מה גובה הדילוג שיש לדלג?
ולענין כמה הוא גובה הדילוג שיש
לדלג. כתב הגאון רבי יוסף חיים בספר בן איש חי, שבכל דילוג שמדלג באמירת
"קדוש",
יגביה עצמו מעט יותר ממה שעשה קודם
לכן. שתהיה כל הגבהה בתוספת מעט מחברתה,
שהרי מעלין בקודש. וכדבריו פסקו
עוד מרבותינו המקובלים והפוסקים, ובהם הגאון רבי דוד עראמה בשם מהר"ר מנחם
מריקאנטי ז"ל. אבל בספר כף החיים כתב, שאף על פי דברי
המקובלים, אין לעשות כן, ושעל פי קבלת האר"י, "קדוש" הראשון, הוא מעולה מהשאר, ועל כן בודאי שלא נכון להגביה
עצמו יותר באמירת קדוש השני והשלישי. וכן מנהג רוב ישראל, שאין אנו משנים בגובה
הדילוג, אלא מגביהים העקב בצורה שוה פעם אחת בכל אמירת קדוש.

אותם שנהגו לדלג ולקפוץ יותר מדאי
וכתב מהרש"ל, רבינו שלמה
לוריא, בספר ים של שלמה, וזו לשונו: ואני תמה, מאין להם לאותם שרוקדים וקופצים
כלפי מעלה בעת הקדושה, ולדעתי מנהג בורים (טיפשים) הוא, כי לא מצינו בספר היכלות
(שהוא המקור למנהג הדילוגים) שום ריקוד בקדושה, אלא נשיאת הגוף כלפי מעלה, דומה
לנשיאת העינים כלפי מעלה, ולא אמר שרוקדים או קופצים למעלה, או שנושאים רגליהם,
אלא שירימו עקביהם, והיינו שירימו מעט עקביהם עם התנשאות הגוף, ולא יותר. ומכאן
שאין להגביה עצמו יותר מדאי כמנהג העושים כן.

דילוג בשעת אמירת "ברוך כבוד ה' ממקומו"
ונוהגים להגביה את העקבים מן הקרקע
גם שעונים "ברוך כבוד ה' ממקומו", וכן כשאומרים
"ימלוך ה' לעולם" וכו'. שכן כתב השל"ה הקדוש, והביאו דבריו גדולי
האחרונים. ואף על פי שיש מרבותינו המקובלים שכתבו שאין לנהוג כן, מכל מקום מנהגינו
להגביה את העקבים גם באמירת פסוקים אלה, ואין לזוז מהמנהג. וכן נהג מרן הרב עובדיה
יוסף זצ"ל.
ובספרו הליכות עולם (פרשת תרומה) הוסיף,
שיש מקום לומר שאף לפי המקובלים אין חיסרון בדבר, רק שלדעתם אין צורך לנהוג כן.

ולסיכום: יש
להגביה את העקבים פעם אחת בכל פעם שאומר "קדוש" בשעת הקדושה. ויש להגביה
את העקבים רק מעט, ולא לקפוץ יותר מדאי. ויש להגביה את העקבים באופן שוה בכל פעם.
ונהגו להגביה את העקבים גם בשעת אמירת "ברוך כבוד ה'", ו"ימלוך
ה' לעולם".

Raising One’s Heels While Reciting Kedusha

Question: When
the congregation recites Kedusha (Nakdishach Ve’Na’aritzach) with the
Chazzan during the Chazzan’s repetition of the Amida, should one raise one’s
heels while saying “Kadosh Kadosh Kadosh”? If so, how high
should one raise them? Also, should one raise one’s heels while reciting the
verses of “Baruch Kevod Hashem” and “Yimloch”?

Raising One’s Heels While Reciting “Kadosh”
Answer: Regarding raising one’s heels while reciting “Kadosh Kadosh
Kadosh”, it is customary to raise one’s heels slightly while saying “Kadosh
Kadosh Kadosh” and every time one recites the word “Kadosh”,
one should raise one’s heels three times such that at the end of the verse, one
will have raised his heels nine times. The reason for this raising of one’s
heels is for one to show as though one is lifting one’s self toward Heaven,
similar to one who raises his eyes heavenward. This is why it is customary to
do so during the recitation of the Kedusha. This custom has holy roots and the
entire Jewish nation observes this custom. The source for this custom can be
found in the Midrash quoted by the Bet Yosef that “the Jewish nation should
raise their heels when they sanctify Me [Hashem]”. This custom is also
mentioned by the Sefer Heichalot whose words are quoted by the Shiboleh
Ha’Leket and the Tur. The Meiri writes that the reason for this custom is in
order to be similar to the angels, as the verse states, “The angels of legions
will surely stir.”

How High Must One Raise One’s Heels?
Regarding how high one should raise one’s heels, Hagaon Rabbeinu Yosef Haim
writes in his Sefer Ben Ish Hai that every one of the three springings that one
performs while saying the word “Kadosh” should be a drop higher than the
previous one, for we always ascend in holiness.  Other Mekubalim and
Poskim, such as Hagaon Harav David Arama in the name of Rabbeinu Menachem Reikanati
zt”l, rule likewise. However, the Kaf Ha’Chaim writes that even
according to the Mekubalim one should not do so, especially since according to
the Ari z”l, the first “Kadosh” is loftier than the rest, it is
surely incorrect to raise one’s self higher during the recitation of the second
and third “Kadosh”. Such is the custom among most communities that one
does not ascend in the height of the springings; rather, the heels are raised
equally all three times during every recitation of the word “Kadosh”.

Those Who Spring Excessively  
The Maharshal, Rabbeinu Shlomo Luria, in his Sefer Yam Shel Shlomo writes: “I
wonder where those who dance and jump during the Kedusha get this custom from.
In my opinion, this is a foolish custom, for we do not find any mention of
dancing during Kedusha in the Sefer Heichalot (the source for the custom of
raising one’s heels); rather, we only find mention of lifting one’s body
upwards similar to one raising one’s eyes upwards. He (the author of the Sefer
Heichalot) has not written to dance or lift one’s feet upward, rather, to lift
one’s heels, meaning one should raise his heels slightly while lifting his
body, and no more than this.” We can see clearly that one should not overly
raise himself as some customarily do.

Raising Oneself While Reciting “Baruch Kevod Hashem
Mi’Mekomo”
It is customary to raise one’s heels while reciting the verses of “Baruch
Kevod Hashem Mi’Mekomo” and “Yimloch Hashem Le’Olam” as well. The
great Acharonim quote this opinion in the name of the saintly Shela (Rabbeinu
Yeshaya Horowitz zt”l, author of the Shenei Luchot HaBerit). Even though
some Mekubalim have said not to do so, nevertheless, our custom is for one to
raise one’s heels while reciting these verses as well and one should not
deviate from this custom. This was also the custom of Maran Rabbeinu Ovadia
Yosef zt”l. In his Sefer Halichot Olam (Parashat Terumah), Maran zt”l
adds that it is possible that according to the Mekubalim there is nothing wrong
with this custom; rather, they maintain that it is just unnecessary.

Summary: One
should raise one’s heels three times every time one recites the word “Kadosh”
during the Kedusha. One should raise one’s heels only slightly and not spring
too high. Also, one should raise one’s heels equally every time. It is
customary to raise one’s heels while reciting the verses of “Baruch Kevod
Hashem Mi’Mekomo” and “Yimloch Hashem Le’Olam” as well.

****

Announcements

Invitation

FAMILIES
AILION and LEVITEN 

would be delighted for the congregation 

to join them at a
Kiddush on 

Shabbat Behar 

In the hall

Of the Bet Hakeneset 

to celebrate the Aufruf of 

Olivia and Daniel.

Moorlanenews

would like to use this opportunity

to wish 

Family Leviten

&

our very dear friends

Mr & Mrs Stuart Ailion

and their son

Daniel

a very big mazal tov on the upcoming wedding

A special thank you to

Stuart 

for always being a pillar and loyal member of the Bet Hakeneset

and giving up countless hours of his time 

for the needs of the Bet Hakeneset

Besiman Tov to both Families

Many semachot

**** 

SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע"ט

Summer
Timetable 5779 – 2019

*    For those not in the Bet Hakeneset, but wishing to
bring in Shabbat with the Kahal, 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.)

Avoy Ubanim 5 pm

Pirke Avot 5:50 pm

Mincha 6:00 pm

Followed by
Shiur

Anyone wishing
to donate a Kiddush Please email Moorlanenews

****

Q
& A on Parashat Behar

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

1. Why does the Torah specify that the laws of shemita were taught on Har Sinai?
   25:1 – To teach us that just as shemita was taught in detail on Har Sinai, so too, all the mitzvot were taught in detail on Har Sinai.
2. If one possesses shemita food after it is no longer available in the field, what must he do with it?
   25:7 – Remove it from his property and declare it ownerless.
3. The Torah commands, "You shall sanctify the fiftieth year." How is this done?
   25:10 – At the beginning of the year the Beit Din declares, "This year is kadosh (sanctified)."
4. Which two "returns" are announced by the shofar during yovel?
   25:10 – The return of the land to its original owner, and the "return" (freedom) of the slave from slavery.
5. From where does the yovel year get its name?
   25:10 – From the sounding of the shofar. A ram's horn is called a yovel.
6. What prohibitions are derived from the verse "v'lo tonu ish et amito — a person shall not afflict his fellow"?
   25:17 – One may not intentionally hurt people's feelings, nor give bad advice while secretly intending to reap benefit.
7. What is the punishment for neglecting the laws of shemita?
   25:18 – Exile.
8. If shemita is observed properly, how long is the crop of the sixth year guaranteed to last?
   25:21,22 – From Nissan of the sixth year until Sukkot of the ninth year.
9. After selling an ancestral field, when can one redeem it?
   25:24 – After two years following the sale, until yovel. At the beginning of yovel it returns to the family automatically.
10. Under what circumstance may one sell ancestral land?
    25:25 – Only if one becomes impoverished.
11. If a home in a walled city is sold, when can it be redeemed?
    25:29 – Only within the first year after the sale. Afterwards, even in yovel, it does not return.
12. What does the word "days" mean in this week's Parsha?
    25:29 – The days of an entire year.
13. What is considered a walled city?
    25:29 – A city that has been surrounded by a wall since the time of Yehoshua.
14. What is the definition of a "ger toshav"?
    25:35 – A non-Jew who lives in Eretz Yisrael and accepts upon himself not to worship idols.
15. To what is one who leaves Eretz Yisrael compared?
    25:38 – To one who worships idols.
16. Why does Rashi mention the plague of the firstborn in this week's Parsha?
    25:38 – The prohibition against taking interest is accompanied by the phrase, "I am the L-rd your G-d who took you out of Egypt." Rashi explains that just as G-d discerned in Egypt between those who were firstborn and those who were not, so too will G-d discern and punish those who lend with interest, pretending they are acting on behalf of others.
17. List three prohibitions which demonstrate the dignity with which one must treat a Jewish indentured servant.
    25:39-43 –
    1. Do not make him perform humiliating tasks
    2. Do not sell him publicly
    3. Do not make him perform unnecessary jobs
18. Who supports the family of the Jewish indentured servant during his years of servitude?
    25:41 – His master.
19. If a Jew is sold as a servant to a non-Jew, does he go free after six years?
    25:54 – No. If he is not redeemed with money, he must wait until the yovel to go free.
20. Where is it permitted to prostrate oneself on a stone floor?
    26:1 – In the Mikdash.

****

Halachot
from Maran Rabbi Ovadia Yosef Ztz'l

הדחת כלים בשבת

הכנה משבת לחול

במסכת
שבת (דף קיח.) למדנו, שאסור להכין משבת לחול. כלומר, אסור לעשות דבר בשבת, כאשר אין בו צורך ליום
השבת עצמו. ולמשל, אסור לחמם מאכל בשבת לצורך מוצאי שבת. וכן כל כיוצא בזה.

וכך
מבואר במסכת שבת (שם), שאסור להדיח (לשטוף)
כלים בשבת, כאשר עושים כן לצורך מוצאי שבת. כלומר, אין להדיח כלים בשבת, כאשר אין
בהם צורך ליום השבת עצמו.

וטעם
האיסור, בכדי שלא יטרח אדם ביום השבת, לצורך דבר שאינו לכבוד השבת עצמה.
(הראב"ד פכ"ג ה"ז. וכ"כ הרב המגיד בדעת הרמב"ם).

הדחת
כלים לאחר סעודה שלישית
ומרן
השלחן ערוך (סימן שכג) כתב בזו הלשון: מדיחין (שוטפים) כלים (בשבת) לצורך היום.
כגון שנשאר לו עדיין סעודה לאכול. אבל לאחר סעודה שלישית אין מדיחין. וכלי שתיה מדיחין כל
היום, שכל היום ראוי לשתיה.

הדחת
כוסות
ומן
הדברים נמצאנו למדים, כי כלי שתיה, כגון כוסות וכדומה, מותר להדיחן אפילו אחר
סעודה שלישית, הואיל ויתכן בהחלט שיהיה צורך בכלים אלה אף לאחר הסעודה. אולם כלי הסעודה, כגון
צלחות וסכו"ם וכדומה, אסור להדיחן אחר סעודה שלישית.

הדחת
כוסות לאחר שקיעת החמה
והדבר
פשוט, שאם אכלו סעודה שלישית בשעה מאוחרת, עד שסיימוה לאחר השקיעה, אסור לשטוף
כוסות ושאר כלי השתיה לאחר הסעודה, הואיל ואסור לשתות לאחר הסעודה (אחר השקיעה) עד שיעשו
הבדלה כדין.

הדחת
כלים לאחר סעודה שלישית כשיש בהם עוד צורך
וכמו
כן להיפך, לגבי כלי הסעודה, כגון צלחות וסכו"ם. שאם אכלו סעודה שלישית בשעה
מוקדמת מאד, ורוצים אחר כך להשתמש שוב בכלי הסעודה, מותר לשטפם אפילו אחר סעודה
שלישית. שכל האיסור בזה אינו אלא משום, שבדרך כלל לאחר הסעודה שלישית, לא אוכלים
יותר בכלים אלה, אבל אם ידוע שיבואו להשתמש שוב בכלים אלה, מותר לשוטפם בשבת.

ואף
שמרן שליט"א בספרו לוית חן (עמוד קג) כתב להחמיר בזה, משום שראה לרבינו המאירי שכתב, שאחר
סעודה שלישית אסור להדיח כלים, אפילו אם רוצה לאכול בהם בשבת. מכל מקום לאחר מכן
מצא בתוספות רי"ד שכתב, שכל שרוצה להשתמש בכלים בשבת, מותר להדיחן אפילו אחר
סעודה שלישית. (וכן משמע בבית יוסף סימן תקיד). ולפיכך, העיקר להקל בזה.

ולסיכום: מותר לשטוף כלים בשבת,
כאשר יש צורך בכלים אלה ליום השבת עצמו. אבל לאחר סעודה שלישית, באופן שנראה שאין
עוד צורך בכלי הסעודה, אסור להדיח את הכלים.

וכוסות
וכדומה, העשויים לשתיה, מותר לשטפם אפילו לאחר סעודה שלישית (קודם שקיעת החמה).
הואיל ויתכן שישתמשו בהם ביום השבת עצמו.

ובהלכה
הבאה נבאר עוד פרטים בזה

Washing Dishes on Shabbat

Preparing for a Weekday on
Shabbat

The Gemara in Masechet Shabbat (118a) teaches us that one may not prepare from
Shabbat for weekdays, i.e. one may not perform an action on Shabbat if it is
not necessary for the day of Shabbat itself. For instance, one may not warm up
a food on Shabbat to be eaten on Motza’ei Shabbat.

The Gemara (ibid.) continues that it is likewise forbidden to wash dishes on
Shabbat when this is being done for Motza’ei Shabbat, meaning that there is no
longer use for them on Shabbat. The reason for this prohibition is so that one
does not exert himself on Shabbat for a matter that is not necessary for the
actual honor of Shabbat (Ra’avad Chapter 23, Halacha 7 of Hilchot Shabbat and
Magid Mishneh ibid. in the name of the Rambam).

Washing Dishes after the Third Shabbat Meal
Maran HaShulchan Aruch (Chapter 323) states: “One may wash dishes on Shabbat in
honor of the day, for instance, if he still has a meal remaining. However,
after the third Shabbat meal, dishes may not be washed. Vessels used for
drinking may be washed all day, for one is able to drink the entire day.”

Washing Glasses
Based on this, vessels used for drinking, such as glasses and the like, may be
washed even after the third Shabbat meal, since it is entirely possible that
these vessels may be used after the meal. However, vessels used for eating,
such as plates, silverware, and the like, may not be washed after the third
Shabbat meal.

Washing Glasses after Sunset
Clearly, if the third Shabbat meal was eaten at a late hour such that it was
concluded after sunset, glasses and other vessels used for drinking may not be
washed after the meal since it is prohibited to drink after the meal (following
sunset) until Havdala is performed.

Washing Dishes which are Necessary for Use after the Third Shabbat Meal
The opposite applies as well regarding dishes used for eating, such as plates
and silverware, that if the third Shabbat meal was eaten at an early hour and
the family would like to use these dishes again, they may be washed even after
the Third Shabbat meal, for the only reason this is usually prohibited is
because one does not generally eat anymore after the third Shabbat meal;
however, if one knows that he will make use of these dishes again on Shabbat,
they may be washed.

Although Maran Shlit”a rules stringently on this matter in his Livyat Chen
(page 103) based on the opinion of the Meiri who prohibits washing dishes after
the third Shabbat meal even if one intends to use the dishes again on Shabbat,
nevertheless, he has since found a ruling in the Tosafot Rid (Rabbeinu Yeshaya
of Tarani) that as long as one intends to use the dishes again on Shabbat, they
may be washed even after the third Shabbat meal. (It seems that the Bet Yosef
in Chapter 514 rules likewise.) Thus, one may be lenient in this regard.

Summary: One may wash dishes on Shabbat when these dishes are necessary
for Shabbat itself. However, after eating the third Shabbat meal when one does
not intend to use the dishes anymore, one may not wash them.

Glasses and other vessels used for drinking may be washed even after the third
Shabbat meal (before sunset) since it is possible that they will still be used
on Shabbat itself.

In the following Halacha, we shall, G-d-willing, deal with this matter further 

****

Announcements

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SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע"ט

Summer
Timetable 5779 – 2019

*    For those not in the Bet Hakeneset, but wishing to
bring in Shabbat with the Kahal, 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.)

Avot Ubanim 5:00 pm

Pirke Avot 5:50 pm

Mincha 6:00 pm

Followed by
Shiur

*****

Anyone wishing
to donate a Kiddush Please email Moorlanenews

****

Q
& A on Parashat Emor

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

1. Which male descendants of Aharon are exempt from the prohibition against contacting a dead body?
   21:1 – Challalim – those disqualified from the priesthood because they are descended from a relationship forbidden to a kohen.
2. Does a kohen have an option regarding becoming ritually defiled when his unmarried sister passes away?
   21:3 – No, he is required to do so.
3. How does one honor a kohen?
   21:8 – He is first in all matters of holiness. For example, a kohen reads from the Torah first, and is usually the one to lead the blessings before and after meals.
4. How does the Torah restrict the Kohen Gadol with regard to mourning?
   21:10-12 – He may not allow his hair to grow long, nor attend to his close relatives if they die, nor accompany a funeral procession.
5. The Torah states in verse 22:3 that one who "approaches holy objects" while in a state of tumah (impurity) is penalized with excision. What does the Torah mean by "approaches"?
   22:3 – Eats.
6. What is the smallest piece of a corpse that is able to transmit tumah?
   22:5 – A piece the size of an olive.
7. Who in the household of a kohen may eat terumah?
   22:11 – He, his wife, his sons, his unmarried daughters and his non-Jewish slaves.
8. If the daughter of a kohen marries a "zar" she may no longer eat terumah.What is a zar?
   22:12 – A non-kohen.
9. What is the difference between a neder and a nedavah?
   22:18 – A neder is an obligation upon a person; a nedavah is an obligation placed upon an object.
10. May a person slaughter an animal and its father on the same day?
    22:28 – Yes. The Torah only prohibits slaughtering an animal and its mother on the same day.
11. How does the Torah define "profaning" the Name of G-d?
    22:32 – Willfully transgressing the commandments.
12. Apart from Shabbos, how many days are there during the year about which the Torah says that work is forbidden?
    23:7-36 – Seven.
13. How big is an omer?
    23:10 – One tenth of an eipha.
14. On what day do we begin to "count the omer"?
    23:15 – On the 16th of Nissan.
15. Why do we begin counting the omer at night?
    23:15 – The Torah requires counting seven complete weeks. If we begin counting in the daytime, the seven weeks would not be complete, because according to the Torah a day starts at nightfall.
16. How does the omer differ from other minchah offerings?
    23:16 – It was made from barley.
17. The blowing of the shofar on Rosh Hashanah is called a "zichron teruah" (sound of remembrance). For what is it a reminder?
    23:24 – The akeidas (binding of) Yitzchak.
18. What is unusual about the wood of the esrog tree?
    23:40 – It has the same taste as the fruit.
19. Who was the father of the blasphemer?
    24:10 – The Egyptian killed by Moshe (Shemos 2:12).
20. What is the penalty for intentionally wounding one's parent?
    24:21 – Death.

****

Halachot
from Maran Rabbi Ovadia Yosef Ztz'l

 טעות בברכת השכיבנו

שאלה: מי שטעה בליל שבת, וסיים את ברכת
השכיבינו כמו בימות החול, האם עליו לחזור ולברך? ומה הדין אם טעה בימות החול וסיים
כמו הנוסח של שבת?

תשובה: בהלכה הקודמת כתבנו, שבימות החול מסיימים את ברכת "השכיבנו" שבתפלת
ערבית, במילים: "שומר את עמו ישראל לעד, אמן", אבל בשבת יש לסיים,
"הפורש סוכת שלום עלינו ועל כל עמו ישראל ועל ירושלים, אמן".

ועתה עלינו לדון, איך יש לנהוג, אם אדם טעה וסיים את הברכה בליל שבת
כפי הנוסח של יום חול. או להיפך, אם סיים ביום חול כפי הנוסח של שבת. האם עליו
לחזור ולברך שנית? וכבר דנו בזה הפוסקים, וגם הראשון לציון הגאון רבי יצחק יוסף
שליט"א דן בענין זה בספרו (סימן רסז), ונביא כאן את עיקרי הדברים.

כי באמת, שמדברי חז"ל בתלמוד ירושלמי (פ"ד דברכות) מוכח
בפירוש שבזמן חז"ל היו מקומות שנהגו לסיים גם בימות החול באותו נוסח שאנו
מסיימים בשבת. כלומר, גם בימות החול היו אומרים "הפורש סוכת שלום" וכו'.
וכן מבואר במדרש ובדברי רבינו הריטב"א ועוד.

והמאירי בספרו מגן אבות (עמוד כ), הוכיח שבזמן חז"ל היו אומרים
גם בימות החול "הפורש סוכת שלום", אלא שמנהג זה לא התקבל ברוב העולם,
ונהגו כפי שאנו נוהגים, שבימות החול מסיימים "שומר את עמו ישראל", ובשבת
היו מסיימים "הפורש סוכת שלום", כפי שאנו נוהגים.

וכבר הזכרנו בהלכה הקודמת, שיש מקומות שהיו מסיימים גם בליל שבת
באותו נוסח שאנו מסיימים בימות החול. וכן מובא בסדור רב עמרם גאון.

ועל כל פנים יצא לנו מדברי הפוסקים הללו, שבדיעבד, כלומר, אם כבר טעה
אדם, וסיים בליל שבת בנוסח של יום חול, וכן להיפך, אם סיים ביום חול בנוסח של שבת,
 אינו צריך לחזור ולברך שוב את ברכת "השכיבנו", כי אין בשינויי
נוסחאות אלה כדי לפסול את הברכה לגמרי אפילו בדיעבד.

ואמנם לא מצאנו בפירוש בדברי הראשונים שיורו כן, עד שהשמיענו דבר
חדש, בספר ילקוט יוסף הנ"ל, שמצא לאחד מהקדמונים בספר ארחות חיים (דף סא
ע"ג), שכתב בזו הלשון: ובברכת השכיבנו חותם "פורס סוכת שלום" וכו',
ואם חתם "שומר את עמו ישראל לעד", אין מחזירין אותו, שכך אמר רב שלום
גאון, שבישיבה לא היו משנים, לא בשבת ולא ביום טוב.

לכן למעשה, מי
שטעה וסיים את ברכת השכיבנו בליל שבת, באותו נוסח שאומרים בימות החול, אינו חוזר
לברך שנית, וכן הדין להיפך, אם טעה בימות החול וסיים בנוסח של שבת, שאינו חוזר
לברך.

ומכל מקום אם נזכר מיד עם סיום הברכה, לפני שעבר זמן שיכול לומר
"שלום עליך רבי" (כשתי שניות), יחזור ויתקן את נוסח הברכה. וכגון, אם
סיים בליל שבת "שומר את עמו ישראל לעד אמן", ומיד שם לב שטעה בדבריו,
יאמר מיד, "הפורש סוכת שלום עלינו" וכו'. (משנה ברורה ס"ק ט).  

Making a Mistake in the “Hashkivenu”
Blessing

Question: If one mistakenly concludes the “Hashkivenu” blessing on
Shabbat night as one would during other weeknights, must one repeat the
blessing? Similarly, what is the Halacha regarding one who mistakenly concludes
this blessing during the rest of the week with the Shabbat text?

Answer: In the previous Halacha we have written that during weeknights, we conclude the “Hashkivenu”
blessing with the words “Shomer Et Amo Yisrael La’ad, Amen” as opposed
to Shabbat when we conclude this blessing with the words “Ha’Pores Sukkat
Shalom Alenu Ve’al Kol Amo Yisrael Ve’al Yerushalayim, Amen.”

We shall now discuss a situation where one
mistakenly concluded this blessing on Shabbat night with the regular weeknight
text or vice versa. Must one repeat the blessing a second time? The Poskim have
discuss this issue and their words are recorded by the great Rishon Le’Zion,
Hagaon Harav Yitzchak Yosef (in his Yalkut Yosef-Shabbat, page 267) and we
shall quote the main points he discusses.

Indeed, from the Talmud Yerushalmi
(Chapter 4 of Masechet Berachot) it seems clear that in the times of our Sages,
there were some places where it was customary to conclude this blessing during
the week with the same text we use on Shabbat, i.e. on weeknights they would
recite “Ha’Pores Sukkat Shalom” and
on Shabbat they would conclude the blessing with the same words “Ha’Pores
Sukkat Shalom”. This seems clear from the Midrash and from the words of
the Ritba.

The Meiri proves in his Sefer Magen Avot
(page 20) that in the times of the Sages of the Talmud, they would use the “Ha’Pores
Sukkat Shalom” throughout
the rest of the week as well, however, this custom was not accepted in most
places and they followed the same custom we have today, i.e. reciting “Shomer
Et Amo Yisrael La’ad, Amen” on weeknights and “Ha’Pores Sukkat Shalom” on Shabbat.

We have already explained in the previous
Halacha that there were some places which customarily concluded this blessing
on Shabbat with the same text we use during the rest of the week. This is
quoted in the Siddur of Rav Amram Gaon.

Based on all of the above opinions among
the Poskim, if one has already mistakenly concluded the blessing on Shabbat
using the weeknight text or if one has concluded the blessing on a weeknight
using the Shabbat text, one need not repeat the “Hashkivenu” blessing,
for a change in these texts does not cause the blessing to be considered
invalid.

Nevertheless, we have not seen this law
stated specifically in the works of the Rishonim until the aforementioned
Yalkut Yosef writes that he had found in the Sefer Orchot Chaim (page 61c) who
writes as follows: “In the ‘Hashkivenu’ blessing, one concludes by
saying ‘Ha’Pores Sukkat Shalom’. However,
if one has already concluded by saying ‘Shomer Et Amo Yisrael La’ad,’
one need not repeat the blessing, for Rav Shalom Gaon would say that in the
Yeshiva this blessing would not be changed on either Shabbat or holidays.”

Thus, halachically speaking, one who
concludes the “Hashkivenu” blessing on Shabbat with the text recited
on weekdays or vice versa need not repeat this blessing.

Nevertheless, if one becomes aware of
one’s mistake immediately before approximately two seconds have elapsed, one
should quickly fix the text of the blessing, i.e. if one concluded with the
words “Shomer Et Amo Yisrael La’ad, Amen” on Shabbat night and
immediately becomes aware of one’s error, one should immediately insert the
words “Ha’Pores Sukkat Shalom Alenu Ve’al Kol Amo Yisrael Ve’al
Yerushalayim, Amen.” (See Mishnah Berura, Chapter 288, Subsection 9).

****

Announcements

Summer Time Table

 attached to this email

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We are delighted to announce a 

Summer Program of Avot Ubanim 

in the Bet Hakeneset

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SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע"ט

Summer
Timetable 5779 – 2019

*    For those not in the Bet Hakeneset, but wishing to
bring in Shabbat with the Kahal, 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.)

Avot Ubanim 5:00 pm

Pirke Avot 5:50 pm

Mincha 6:00 pm

Followed by
Shiur

*****

Anyone wishing
to donate a Kiddush Please email Moorlanenews

 or directly to Yamin Ibgui

****

Q
& A on Parashat Kedoshim

1. Why was Parshat Kedoshim said in front of all the Jewish People?
2. Why does the Torah mention the duty to honor one's father before it mentions the duty to honor one's mother?
3. Why is the command to fear one's parents followed by the command to keep Shabbat?
4. Why does Shabbat observance supersede honoring parents?
5. What is "leket?"
6. In Shemot 20:13, the Torah commands "Do not steal." What does the Torah add when it commands in Vayikra 19:11 "Do not steal?"
7. "Do not do wrong to your neighbor" (19:13). To what "wrong" is the Torah referring?
8. By when must you pay someone who worked for you during the day?
9. How does Rashi explain the prohibition "Don't put a stumbling block before a sightless person?"
10. In a monetary case involving a poor person and a rich person, a judge is likely to wrongly favor the poor person. What rationale does Rashi give for this?
11. When rebuking someone, what sin must one be careful to avoid?
12. It's forbidden to bear a grudge. What example does Rashi give of this?
13. The Torah forbids tattooing. How is a tattoo made?
14. How does one fulfill the mitzvah of "hadarta p'nei zaken?"
15. What punishment will never come to the entire Jewish People?
16. What penalty does the Torah state for cursing one's parents?
17. When the Torah states a death penalty but doesn't define it precisely, to which penalty is it referring?
18. What will result if the Jewish People ignore the laws of forbidden relationships?
19. Which of the forbidden relationships listed in this week's Parsha were practiced by the Canaanites?
20. Is it proper for a Jew to say "I would enjoy eating ham?"

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

1. 19:2 – Because the fundamental teachings of the Torah are contained in this Parsha.
2. 19:3 – Since it is more natural to honor one's mother, the Torah stresses the obligation to honor one's father.
3. 19:3 – To teach that one must not violate Torah law even at the command of one's parents.
4. 19:3 – Because the parents are also commanded by Hashem to observe Shabbat. Parents deserve great honor, but not at the "expense" of Hashem's honor.
5. 19:9 – "Leket" is one or two stalks of grain accidentally dropped while harvesting. They are left for the poor.
6. 19:11 – The Torah in Vayikra prohibits monetary theft. In Shemot it prohibits kidnapping.
7. 19:13 – Withholding wages from a worker.
8. 19:13 – Before the following dawn.
9. 19:13 – Don't give improper advice to a person who is unaware in a matter. For example, don't advise someone to sell his field, when in reality you yourself wish to buy it.
10. 19:15 – The judge might think: "This rich person is obligated to give charity to this poor person regardless of the outcome of this court case. Therefore, I'll rule in favor of the poor person. That way, he'll receive the financial support he needs without feeling shame.
11. 19:17 – Causing public embarrassment.
12. 19:18 – Person A asks person B: "Can I borrow your shovel?" Person B says: "No." The next day, B says to A: "Can I borrow your scythe?" A replies: "Sure, I'm not stingy like you are."
13. 19:28 – Ink is injected into the skin with a needle.
14. 19:32 – By not sitting in the seat of elderly people, and by not contradicting their statements.
15. 20:3 – "Karet" — being spiritually "cut off."
16. 20:9 – Death by stoning.
17. 20:10 – Chenek (strangulation).
18. 20:22 – The land of Israel will "spit them out."
19. 20:23 – All of them.
20. 20:26 – Yes.

****

Halachot
from Maran Rabbi Ovadia Yosef Ztz'l

דין המסופק אם ספר ספירת העומר

ביארנו
כבר, כי מי ששכח לספור יום אחד ספירת העומר,
אינו רשאי לברך שוב על ספירתו בימים הבאים. וטעם הדבר, לפי שנחלקו רבותינו
הראשונים, אם מצות ספירת העומר היא מצוה אחת ארוכה הנמשכת במשך ארבעים ותשעה ימי
העומר, או שמא ספירת העומר בכל יום ויום היא מצוה בפני עצמה. שאם נאמר שבכל יום
ויום הספירה היא מצוה בפני עצמה, הרי שאז, גם מי שלא ספר יום אחד, יוכל להמשיך
בספירתו, שהרי
בכל יום הספירה היא מצוה בפני עצמה, ואין שייכות בין הספירה של ליל אמש לספירה של
היום. וכשם שמי שלא הניח תפילין (ח"ו) יום אחד, בודאי שעליו להניח תפילין
ביום שלמחרתו, כי אין שייכות כלל בין העדר הנחת התפילין יום אחד, להמשך קיום המצוה
בימים הבאים. מה שאין כן אילו נאמר שמצות ספירת העומר היא מצוה אחת ארוכה, שאז, מי
ששכח לספור את העומר יום אחד, לא יוכל להמשיך עוד בספירת העומר, שהרי מרגע שאיבד
את הספירה יום אחד, הפסיד את המצוה בשלמותה, ואינו סופר עוד. וזו היא שיטת בעל
הלכות גדולות, הסובר שמי שלא ספר ספירת העומר יום אחד, אינו ממשיך בספירתו בימים
הבאים.

ולענין הלכה,
מכיון שדעת רוב רבותינו הראשונים אינה כדעת בעל הלכות גדולות, לכן מי ששכח לספור
ספירת העומר יום אחד, חייב להמשיך ולספור את העומר בימים הבאים. אולם מכיון שאיסור
ברכה לבטלה הוא חמור מאד, שיש בו הזכרת שם שמים לשוא, לכן אנו נוקטים להלכה,
שלענין ברכת "על ספירת העומר", יש לחוש לדעת בעל הלכות גדולות, ומי ששכח
לספור את העומר יום אחד, אינו ממשיך לברך בכל יום על הספירה, אלא הוא סופר בלא
ברכה, וכפי הכלל הגדול שבידינו, "ספק ברכות להקל".

ומעתה לנדון
שלנו, מאחר שנתבאר שאנו חוששים לענין הברכה לדעתו של בעל הלכות גדולות, לכאורה היה
נראה שאדם המסתפק אם ספר ספירת העומר (או שהוא מסופק אם ספר בצורה נכונה וכיוצא
בזה, וכגון אדם שהתפלל ביחידות, וכעת הוא מסופק אם ספר נכון), אף על פי שימשיך
לספור את העומר בכל יום, מכל מקום אינו רשאי לברך על הספירה, שהרי יש לנו לחוש
לדעת בעל הלכות גדולות, שמי ששכח יום אחד, אינו ממשיך לספור את העומר.

אולם לענין
הלכה, אין הדין כן, כי רק באופן שאדם יודע בודאות ששכח לספור את העומר, אז יש לנו
לחוש לדעתו של בעל הלכות גדולות, ולכן אינו ממשיך לספור "בברכה", אך
אם אין הדבר ודאי, רק ספק, אין לחוש באופן כזה לשיטת בעל הלכות גדולות, שהרי בלאו
הכי רוב הראשונים לא פסקו כמותו. ולכן העיקר להלכה, שמי שמסתפק אם ספר את העומר
בליל אמש, ממשיך לספור את העומר בברכה.

ולסיכום: המסופק אם ספר בליל אמש ספירת העומר, ממשיך לספור
בימים הבאים בברכה. ורק אם ידוע לו בודאות שלא ספר לילה אחד, או שספר בצורה
שגוייה, שוב לא יברך על ספירתו

One who is in Doubt Whether or Not He Counted the Omer

We
have already explained that one who has forgotten to count the Omer
one day during the counting period may no longer count with a blessing on the
subsequent days. The reason for this is because the Rishonim disagree as to
whether the Mitzvah of counting the Omer is one long Mitzvah that spans along
forty-nine days or every day of counting the Omer possesses its own Mitzvah. If
we were to say that every day of counting possesses its own separate Mitzvah,
even if one were to forget one full day of counting, he would still be able to
continue counting the following night, for every day of counting is its own
Mitzvah and there is no correlation between today's counting and yesterday's.
Similarly, if one were to, G-d forbid, not don Tefillin one day, he would
surely still be obligated to don then the next day, for there is no connection
between today's lack of donning Tefillin and continuing to fulfill this Mitzvah
on subsequent days. However, if we say that the Mitzvah of counting the Omer is
one long Mitzvah, if one forgets to count one day, he may no longer continue
counting, for the moment he misses the counting of that specific day, he has
lost the opportunity to fulfill the Mitzvah in its completion, and he no longer
counts. This is indeed the opinion of the Ba'al Halachot Gedolot who holds that
if one missed counting one day of the Omer, he no longer counts on subsequent
days.

Halachically speaking, however, since most Rishonim disagree with the position
of the Ba'al Halachot Gedolot, if one forgets to count one day of the Omer, he
does indeed continue to count on the subsequent nights. Nevertheless, since the
prohibition of reciting a blessing in vain is very severe as it entails
uttering Hashem's name in vain, we thus hold that regarding the blessing of
"Al Sefirat Ha'Omer," the opinion of the Ba'al Halachot Gedolot must
be taken into consideration and one who has forgotten to count one day of the
Omer does not continue to recite the blessing upon counting on subsequent
nights; rather, he continues to count without reciting a blessing beforehand,
as per the rule of, "When in doubt, do not bless".

Regarding our scenario, since we have just established that regarding the
blessing we are concerned about the opinion of the Ba'al Halachot Gedolot, it
would seem that if one is in doubt whether he counted the Omer or not (or if he
is in doubt if he counted correctly, for instance, if one prayed alone, not
with a Minyan, and is now uncertain if he counted the correct number), although
he would continue to count on subsequent nights, he would nevertheless not be
allowed to recite a blessing upon counting, for we must consider the opinion of
the Ba'al Halachot Gedolot who holds that when one forgets to count one day, he
does not continue to count the Omer.

However, halachically speaking, this is not so, for only if one is certain that
he has forgotten to count one day do we say that he needs to be concerned about
the opinion of the Ba'al Halachot Gedolot, and should continue counting without
reciting a blessing. However, if one is uncertain whether he counted or not, he
need not be concerned about the opinion of the Ba'al Halachot Gedolot, for in
any case, most Rishonim disagree with his opinion. Therefore, the Halacha
follows that if one is uncertain whether he counted the Omer on the previous
night or not, he will indeed continue to count the Omer on subsequent nights
with a blessing.

Summary: If one is uncertain whether or not he counted the Omer on the
previous night, he does continue counting on subsequent nights with a blessing.
Only if one is certain that he has forgotten to count one night, or that he has
counted incorrectly, will he no longer recite a blessing upon counting on
subsequent nights

****

Gemara
Berachot, on Daf 27 brings down a Machloket (argument) regarding the latest
time one may pray Mincha, and the earliest time one may Arbit. According to
Rebbi Yehuda, Mincha ends and Arbit begins at a time that is called Plag
Mincha, which is about 1¼ hours before sunset. However, according to the
Chachamim, Mincha ends and Arbit begins at sunset. So the Gemara struggles to
ascertain which is the correct answer, but in the end comes out leaving the
answer up in the air. One may follow either opinion.

Maran in Shulchan Aruch siman 233 says that although the Gemara gives an option
on this question, it is however our custom to follow the opinion of the
Chachamim. They held that one has until sunset to pray Mincha, and that Arbit
can not be said until after sunset.

Halacha does allow some exceptions whereby one may follow the opinion of Rebbi
Yehuda and pray Arbit early. Shulchan Aruch discusses one of these exceptions
in siman 267 where it writes that we may pray Arbit early on Friday night.
Maran is writing that we can follow Rebbi Yehuda’s opinion Lechatchila on
Friday night, because by doing so we are fulfilling a Mitzvah of adding to
Shabbat. As such it has become Minhag (custom) to pray Arbit early on Friday
night (after Plag Mincha), and to accept Shabbat early.

There is an interesting Magen Avraham (Rav Avraham Avli ben Chaim HaLevi
Gombiner 1633-1683) that gives a further explanation on this leniency to pray
Arbit earlier than sunset on Friday night. He explains that the Chachamim
derived their basis for Tefilat Arbit from its connection to a service that was
performed at night after sunset in the times of the Bet HaMikdash. The fat and
bones which remained from Korbanot of the day were burned at night, with the
exception of Friday night. And since Friday nights were not bound by any
correlative event, therefore the Chachamim were lenient and agreed with Rebbi
Yehuda that one may pray Arbit as early as Plag Mincha on Friday night