Newsletter Parashat Teruma

February 26, 2020July 13, 2022 5780

Please help support our minyanim whenever possible

we are stronger in numbers

****

***

New Upcoming Events

1. Next Thursday night

5th of March

their will be a pre-Purim programme for the boys

with cholent and kugel

at Rabbi Stamler's house,

8.45 to 9.45 pm

for all high school boys with guest speaker.

2. Next Shabbat

Parshat Zachor

their will be a Suedah Shelishit

to mark the siyum on

Mesechet Megilla

by the moor lane Amud Yomi Shiur

after mincha in the hall, all welcome.

3. The Moor Lane Amud Yomi Shiur

will be starting

Mesechet Succah

on Sunday morning 8th of March at 7.30 am.

To join please contact Dr David Marshall.

4. There will be a series of 3 shiurim about the Chag of Pesach

by the kollel on

Wednesday 11th, 18th and 25th of March

at 7pm till 7.30 pm Arbit.

****

Reminders

(1)

Have you pledge any donations to the Bet Hakeneset

in the last few weeks and have forgotten?

All donations are always much appreciated

Tizke Lemitzvot

(2)

For the Kavod of Shamayim,

Kavod of the Torah

Kavod of the Tzibbur

please come early to Shacharit on Shabbat

to receive an

Aliya to the Torah

Bar Nachalot there are usually 5 Aliyot up for grabs

The Haftara

Come and get one!!!

***

SUNDAY MORNING PROGRAM

Breakfast & Short Shiur

straight after Shacharit (8 am)

***

Start you day learning Torah

******

New Opportunity for learning

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

from 6.50 pm till Arbit at 7.30 pm every evening

Need a partner?

contact Rabbi Stamler

****

Avot Ubanim

THIS WEEK

7:45 pm

(1hr 15 mins after Motzae Shabbat)

Fathers are encouraged to

attend & bond with their sons in

Learning Torah

****

לוח זמני תפלה לחורף תש"פ

Winter Timetable 5780 – 2019/20

מוצאי שבת	ערבית )מוצ"ש(	שקיעה	מנחה שבת	סוף זמן קריאת שמע	הדלקת נרות	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Sunset	Minha	Shema before	Candle Lighting	Minha & Kabbalat Shabbat	Date	Parasha
PM	PM	PM	PM	AM	PM	PM
6:35	6:30	5:44	5:05	9:40	5:28	5:28	28/29 Feb	תרומה

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.

How many types of items were the Jews to donate?
25:2 – 13.
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.
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.
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.
Onkelos translates "tachash" as "sasgona." Why?
25:5 – The tachash delights (sas) in its multi-colors (g'vanim).
What kind of trees did Yaakov plant in Egypt?
25:5 – Arazim — cedars.
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.
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).
Why is the Torah referred to as "testimony"?
25:16 – It testifies that G-d commanded us to keep the mitzvot.
What did the faces of the keruvim resemble?
25:18 – The faces of children.
On what day of the week was the lechem hapanim baked?
25:29 – Friday.
What does miksha mean?
25:31 – Hammered.
What was the purpose of the menorah's gevi'im (cups)?
25:31 – Purely ornamental.
How did Moshe know the shape of the menorah?
25:40 – G-d showed Moshe a menorah of fire.
What designs were embroidered into the tapestries of the Mishkan?
26:1 – On one side a lion; on the other side an eagle.
What is meant by "standing wood"?
26:15 – The wooden beams were to be upright and not stacked one upon the other.
How long was the Mishkan?
26:16 – 30 amot.
How wide was the interior of the Mishkan?
26:23 – 10 amot.
Why was the altar coated with nechoshet?
27:2 – To atone for brazenness.
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 מרבין 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", ללמדנו, שמזל החודש גורם הצלה וטובה לישראל, שבחודש זה מזלם הוא
טוב.

קושית המפרשים: "אין מזל לישראל"
ובשנים קודמות הזכרנו מה שהקשו
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,
ואם כן כיצד זה שחז"ל מדריכים אותנו לנהוג על פי המזל?

והזכרנו, שהריטב"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 השמים 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.

מחלוקת החתם סופר ומרן זצ"ל
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 הקדוש זכרו לברכה לחיי העולם הבא,
חלק על הגאון החתם סופר בזה, 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, Our
Happiness Increases"

When Adar Begins, Our 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 non-Jew pending, he should
avoid having it during 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 since their fortune is optimal during this
month.

The Question of the Commentaries
We have mentioned in previous years that the commentaries ask: How can the
Gemara say that during the month of Adar the fortune of the Jewish people is
good if another Gemara (Shabbat 156b) states 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. How is it then that our Sages guide us to act
based on our fortune?

We have also quoted the Ritba (Rabbeinu Yom Tov ben
Avraham) who 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 and not based on the constellations or
stars, for the Jewish nation are not influenced by them.)

The Meharsha 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,
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.

The Disagreement Between the Chatam Sofer and Maran zt”l
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 Rabbeinu Ovadia Yosef zt”l 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 a halachic nature; rather, it is merely a wise
piece of advice.

—

Shabbat Shalom

moorlanenews@gmail.com

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Newsletter Parshat Mishpatim – Parashat Shekalim

February 18, 2020July 13, 2022 5780

Please help support our minyanim whenever possible

we are stronger in numbers

****

THIS SHABBAT

(1)

We read Parashat Shekalim

Also Shabbat Mevarechim

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

(2)

Joint Learning Project

You are cordially invited to a

Double Siyum Mishnayot

Siyum number one:

Seder Kodashim

learnt jointly by
members of the

Bet Hakenesset and the Kollel

Siyum number two:

All Six Sidrei Mishna

learnt by the
Stamler family

on the occasion of the

25^th yahrzeit of Rabbi Stamler’s parents ע'ה

At Seuda Shlishit

Shabbat Mishpatim 22nd February

Mincha 4.55, followed by the Seuda in the shul hall

Guest speaker

Dr Sholom Springer Bsc PhD

Former Senior Official at the Bank of England

‘The Experiences of an Orthodox Jew

in the Rarified
Cloisters of the Bank of England’

Followed by Arbit at End of Shabbat

(3)

****

NEW

SUNDAY MORNING PROGRAM

Breakfast & Short Shiur

straight after Shacharit (8 am)

***

Start you day learning Torah

******

New Opportunity for learning

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

from 6.50 pm till Arbit at 7.30 pm every evening

Need a partner?

contact Rabbi Stamler

****

Avot Ubanim

THIS WEEK

7:30 pm

(1hr 15 mins after Motzae Shabbat)

Fathers are encouraged to

attend & bond with their sons in

Learning Torah

***

****

Events

CST

***

לוח זמני תפלה לחורף תש"פ

Winter Timetable 5780 – 2019/20

מוצאי שבת	ערבית )מוצ"ש(	שקיעה	מנחה שבת	סוף זמן קריאת שמע	הדלקת נרות	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Sunset	Minha	Shema before	Candle Lighting	Minha & Kabbalat Shabbat	Date	Parasha
PM	PM	PM	PM	AM	PM	PM
6:22	6:15	5:31	4:55	9:48	5:15	5:15	21/22 Feb	משפטים (ש''מ) (שקלים)

Shabbat Services

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.

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.
What special mitzvah does the Torah give to the master of a Hebrew maidservant?
21:8,9 – To marry her.
What is the penalty for wounding one's father or mother?
21:15 – Death by strangulation.
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.
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.
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.
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.
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.
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.
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.
A person borrows his employee's car. The car is struck by lightning. How much must he pay?
22:14 – Nothing
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.
Non-kosher meat, "treifa," is preferentially fed to dogs. Why?
22:30 – As "reward" for their silence during the plague of the first-born.
Which verse forbids listening to slander?
23:1 – Targum Onkelos translates "Don't bear a false report" as "Don't receive a false report".
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.
How is Shavuot referred to in this week's parsha?
23:16 – Chag Hakatzir — Festival of Reaping.
How many prohibitions are transgressed when cooking meat and milk together?
23:19 – One.
What was written in the Sefer Habrit which Moshe wrote prior to the giving of the Torah?
24:4,7 – The Torah, starting from Bereishet until the giving of the Torah, and the mitzvot given at Mara.
What was the livnat hasapir a reminder of?
24:10 – That the Jews in Egypt were forced to toil by making bricks.
Who was Efrat? Who was her husband? Who was her son?
24:14 – Miriam, wife of Calev, mother of Chur.

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

ברוך שם כבוד מלכותו לעולם ועד

שאלה: מה מקור הפסוק : "ברוך שם כבוד מלכותו
ועד", ומדוע אומרים אותו בקריאת שמע?

תשובה: אחרי קריאת הפסוק הראשון של
קריאת שמע, יש לומר "ברוך שם כבוד מלכותו לעולם
ועד". ומקור פסוק זה, מבואר במסכת פסחים (דף נו.), אמר רבי שמעון בן לקיש,
נאמר בתורה, "וַיִּקְרָא יַעֲקֹב אֶל בָּנָיו, וַיֹּאמֶר, הֵאָסְפוּ
וְאַגִּידָה לָכֶם אֵת אֲשֶׁר יִקְרָא אֶתְכֶם בְּאַחֲרִית הַיָּמִים", מכאן
שביקש יעקב אבינו לגלות לבניו את קץ הגאולה (את יום הגאולה האחרונה שאנו מצפים
לה). ונסתלקה ממנו שכינה. (כלומר, הסתלקה ממנו רוח קדשו, ונמנע ממנו
לגלות לבניו את קץ הימין). כשראה כאן יעקב אבינו, חשב לעצמו, מדוע נסתלקה ממנו
השכינה? והתחיל לחשוש, שמא אחד מבניו אינו צדיק, ולא כל בניו הם אבותיהם של ישראל.
כשם שלאביו יצחק, היה את עשיו, ולסבו אברהם, נולד ישמעאל,
ואם כן אולי גם הוא, יעקב, אחד מבניו אינו כשר להוליד את ישראל. וחשב יעקב אבינו
שאולי מטעם זה אין הוא יכול לגלות בפני בניו את הקץ.

אמרו לו בניו
ליעקב אבינו, "שמע ישראל" (כלומר, שמע אבינו, שהיה שמו ישראל),
"ה'
אלהינו ה' אחד", אמרו לו, כשם שאין בלבך אלא ה' אחד, כך בלבנו אין אלא ה'
אחד. באותה שעה פתח יעקב אבינו ואמר, "ברוך, שם כבוד מלכותו, לעולם ועד".

כשתקנו את סדר
התפלה, רצו רבותינו שיאמרו בקריאת שמע גם את הפסוק שאמר יעקב אבינו, "ברוך שם
כבוד מלכותו לעולם ועד", אולם אמרו, מה נעשה? אם נאמר את הפסוק, הרי לא משה
רבינו אמר אותו. (שהרי הפסוק אינו מוזכר בתורה), ואם לא נאמר אותו, הרי יעקב אבינו
אמר אותו (כלומר, סוף סוף יעקב אבינו אמר את הפסוק, ורצו לאמרו). התקינו שיהיו
אומרים אותו בחשאי. עד כאן לשון הגמרא.

ואמרו עוד
רבותינו במדרש (רבה, דברים פרשה ב, סימן לו), בשעה שעלה משה למרום,
שמע
את מלאכי השרת שהיו אומרים לפני הקדוש ברוך הוא "ברוך שם כבוד מלכותו לעולם
ועד", והורידו לישראל. ומכיון שפסוק זה כביכול שייך למלאכי השרת, לכך אומרים
אותו בלחש, ורק ביום הכפורים שדומים ישראל למלאכי השרת, אומרים אותו בקול רם.

באמירת "ברוך, שם כבוד
מלכותו, לעולם ועד," יש להזהר מאד בפיסוק התיבות (המילים)
הנכון.
ובפרט להפסיק בין אמירת "ברוך" לאמירת "שם". ויש לומר: ברוך,
שם כבוד מלכותו, לעולם ועד. וכמו שכתב בשו"ת יכין ובועז (ח"ב סימן מב),
בזו הלשון: "וכן שמענו מפי אדוני אבי מורי הרב ז"ל, והיה גוער במי שסומך
(שאינו שוהה מעט בין) "ברוך" ל"שם". ואדוני אחי הרב רבי צמח
ז"ל, היה מכה על התיבה למנוע העם שלא יסמכו ברוך לשם. וגם במחזור אשר בכתיבת
יד אדוני זקני הרשב"ץ, רשום פסיק אחר תיבת ברוך.

ומרן רבינו
עובדיה יוסף זצ"ל (הכ"מ), היה מזהיר על כך תמיד בשיעוריו. כשם שהזהירו
על כך רבינו הרשב"ץ ובנו הרשב"ש (רבי שמעון בן רבי צמח ורבי שלמה בן רבי
שמעון). וראה בשו"ת יביע אומר חלק ח, (אורח חיים סימן יא).

“Baruch Shem Kevod Malchuto Le’Olam Va’ed”

Question: What is the source for the
verse “Baruch Shem Kevod Malchuto Le’Olam Va’ed” and what is the significance
of reciting it within Keri’at Shema?

Answer: After reciting the first verse of Keri’at
Shema, one
should recite “Baruch Shem Kevod Malchuto Le’Olam Va’ed.” The source for this verse
is the Gemara (Pesachim 56a) which states: “Rabbi Shimon ben Lakish said: The
Torah states, ‘Yaakov called his children and said, ‘Gather and I shall tell
you that which shall happen to you in the end of days.’ This teaches us that
Yaakov Avinu wished to reveal to his children the date of the Final Redemption
at which point the presence of Hashem left him.” When Yaakov saw this, he began
to wonder why Hashem’s presence left him. He was concerned that perhaps one of
his children was not righteous and that maybe all of his children were not
destined to be the patriarchs of the Jewish nation. Just like his father
fathered Esav and his grandfather fathered Yishmael, perhaps one of his
children as well were not fit to father the Jewish nation. It is for this
reason that Yaakov thought that he was unable to reveal the End of Days to his
children.

Yaakov’s children replied, “Shema Yisrael” (i.e. listen Yisrael, which was their father’s
name), “Hashem Elokeinu Hashem Echad,” just like you have only one
Hashem in your heart, we too have only one Hashem in our hearts. When Yaakov
Avinu heard this he replied, “Baruch Shem Kevod
Malchuto Le’Olam Va’ed.”

When our Sages established the order of the daily prayer, they wanted this
verse uttered by Yaakov Avinu inserted into Keri’at Shema. However, they had a dilemma:
How can this verse be mentioned if Moshe Rabbeinu did not recite it (as this
verse is not mentioned in the Torah)? On the other hand, if this verse is not
recited, how can we not say it if ultimately, Yaakov Avinu uttered it! Thus,
they established that this verse be recited in an undertone.

Our Sages teach us in the Midrash (Devarim Rabba, Parasha 2, Section 37) that
when Moshe Rabbeinu ascended to the Heavens, he overheard the angels exclaiming
to Hashem, “Baruch Shem Kevod Malchuto Le’Olam Va’ed.” He then brought down this
verse and taught it to the Jewish nation. Since this verse is attributed to the
angels, it is recited in an undertone; only on Yom Kippur, when the Jewish
nation is compared to Heavenly angels, is this verse recited aloud.

When reciting this verse, one must make sure to break up the words of the verse
correctly. One must be especially careful to pause between the word “Baruch”
and the word “Shem”. The verse should be recited as follows (with the following
pauses): “Baruch, Shem Kevod Malchuto, Le’Olam Va’ed.” Indeed, the Responsa Yachin
U’Voaz (Volume 2, Chapter 42) writes, “This is how we have heard it recited by
my great father and teacher zt”l. My father would chastise one who would not pause
slightly between the words ‘Baruch’ and ‘Shem’. My great brother Rabbi Tzemach zt”l would bang on the Tevah
(podium) in order to prevent people from connecting these two words together.
Indeed, in a Siddur written by grandfather the great Rashbetz, there is a comma
after the word ‘Baruch.’”

Maran Rabbeinu Ovadia Yosef zt”l would constantly remind others of this law in his
classes just as the Rashbetz (Rabbeinu Shimon bar Tzemach) and his son the
Rashbash (Rabbeinu Shlomo bar Shimon) have already warned us (see Responsa
Yabia Omer, Volume 8, Section 11).

כוונת המילים "ברוך שם כבוד מלכותו לעולם ועד"

בהלכות הקודמות
ביארנו, שחייב אדם לכוין בפסוק הראשון של קריאת שמע. ואם לא כיון בפסוק זה, לא יצא
ידי חובתו. ובהלכה
הקודמת ביארנו שלאחר אמירת הפסוק הראשון של
"שמע ישראל", אומרים "ברוך שם כבוד מלכותו לעולם ועד".

ונחלקו
רבותינו הפוסקים, לגבי פסוק "ברוך שם כבוד מלכותו לעולם ועד". האם דינו
כדין הפסוק הראשון של קריאת שמע, שמי שלא כיון בו לא יצא ידי חובתו, או שדינו כדין
שאר הפרקים של קריאת שמע, שהכוונה בהם אינה מעכבת (כלומר, אינה מעכבת את האדם שיצא
ידי חובתו, אלא יוצא ידי חובתו גם בלי הכוונה).

והנה
מרן רבינו יוסף קארו בשלחן ערוך, לא ביאר את הדין בזה לגבי אמירת ברוך שם כבוד
מלכותו לעולם ועד. ובכל זאת בספרו בית יוסף, לאחר שכתב שאסור להפסיק (לצורך עניית אמן
על קדיש וכדומה), באמצע הפסוק הראשון של קריאת שמע, כי "אין לך דבר גדול
כקבלת עול מלכות שמים" (וכדין תפלת העמידה), הוסיף בזו הלשון: ונראה לי, שהוא
הדין ל"ברוך שם כבוד מלכותו לעולם ועד" שגם הוא מכלל הייחוד, ומטעם זה
אין להפסיק בין פסוק שמע ישראל לברוך שם כבוד מלכותו לעולם ועד. עד כאן לשונו.

ומן
הדברים הללו נוכל ללמוד שלדעת מרן הבית יוסף, אמירת הפסוק "ברוך שם כבוד
מלכותו לעולם ועד", דינה כדין קריאת הפסוק הראשון של "שמע ישראל".

ומרן
רבינו עובדיה יוסף זצ"ל (הכ"מ, בשו"ת יביע אומר ח"ו
או"ח סימן ט), הביא יסודות נאמנים לומר, שדין "ברוך שם כבוד
מלכותו לעולם ועד" כדין קריאת שמע, שחייבים לכוין בפסוק זה,
ואם
לא כיון לא יצא ידי חובתו. והביא דברי הרבה פוסקים שכתבו כן. ובהם הלבוש והמגן
אברהם.

לכן
להלכה, חייבים לכוין בפסוק "ברוך שם כבוד מלכותו לעולם ועד". ואם לא
כיון בפסוק זה, צריך לחזור ולקרוא קריאת שמע, כמו שכתבנו בהלכה הקודמת.

ובהלכה
ההבאה נבאר את פירוש המילים "ברוך שם כבוד מלכותו
לעולם ועד". כוונת המילים.

Proper Intention
While Reciting

“Baruch Shem Kevod
Malchuto Le’Olam Va’ed”

In
the previous Halachot we have discussed that one must have the proper intention
while reciting the first verse of Keri’at
Shema and if one did not do so, one has not fulfilled his
obligation. In the previous
Halacha we have
written that after reciting the first verse of Keri’at Shema, one must recite the verse of “Baruch Shem Kevod Malchuto Le’Olam Va’ed.”

The Poskim disagree whether the verse of “Barech Shem Kevod Malchuto Le’Olam
Va’ed” retains the same status as the first verse of Keri’at Shema in that if one
did not concentrate while reciting this verse, one does not fulfill his
obligation, or does it share the status as the other paragraphs of Keri’at Shema where proper
intention does not hinder the fulfillment of one’s obligation (meaning that one
fulfills his obligation even by saying the words even without concentrating).

Maran Rabbeinu Yosef Karo does not rule explicitly on the law regarding “Barech
Shem Kevod Malchuto Le’Olam Va’ed.” Nevertheless, in his work Bet Yosef, after
writing that it is forbidden to interrupt by answering “Amen” to Kaddish and
the like within the first verse of Keri’at
Shema, for “there is nothing greater than accepting the yoke of
Heaven upon one’s self” (similar to the law regarding the Amida prayer), he
adds the following: “It seems to me that the same applies to ‘Baruch Shem Kevod Malchuto Le’Olam Va’ed,’
for this is likewise part of the unification of Hashem. Thus, one may not
interrupt to answer anything between the first verse of Keri’at Shema and ‘Baruch Shem Kevod Malchuto Le’Olam Va’ed.’”

Based on this, we can infer that according to Maran Ha’Bet Yosef, the recitation
of the verse of “Barech Shem Kevod Malchuto Le’Olam Va’ed” shares the same laws
as the recitation of the first verse of Keri’at
Shema.

Maran Rabbeinu Ovadia Yosef zt”l
(in his Responsa Yabia Omer, Volume 6, Chapter 9) provides several sources to
prove that “Baruch Shem Kevod
Malchuto Le’Olam Va’ed” shares the same law as the first verse of Keri’at Shema and one must
therefore have the proper intention while reciting it; if one did not, one has
not fulfilled his obligation. He proceeds to quote many Poskim who rule
likewise, including the Levush and Magen Avraham.

Thus, halachically speaking, one must concentrate and have the proper
intention while reciting the verse “Baruch
Shem Kevod Malchuto Le’Olam Va’ed.” If one did not have the proper
intention while reciting this verse, one must repeat Keri’at Shema over again, as
we have explained in the previous Halacha.

In the next Halacha, we shall, G-d-willing, discuss the
meaning of the words “Baruch
Shem Kevod Malchuto Le’Olam Va’ed.”

ביאור
"ברוך שם כבוד מלכותו לעולם ועד"

בהלכות הקודמות
ביארנו את יסוד הדין שאנו אומרים "ברוך שם כבוד מלכותו לעולם ועד".
ובהלכה הקודמת ביארנו, שחובה לכוין
בפסוק זה, ומי שלא כיון את פירוש המילים, לא יצא ידי חובתו.

ועתה
נבוא לבאר את פירוש המילים בפסוק זה, ולצורך כך יש לבאר כמה מושגים יסודיים:

הדבר
ידוע, כי פירוש המילה "ברוך" בכל הברכות, אין פירושה שאנו מברכים את
הקדוש ברוך הוא, שהרי האדם לא יוכל לברך את ה' יתברך שכל השפע בא ממנו. רק כוונת
הדבר, "ברוך" – מקור השפע.

כמו
שאנו אומרים "הדור", על דבר שמשפיע הדר על סביבתו. וכן "רחום"
על מה שמשפיע רחמים. כן אנו אומרים "ברוך", על מקור
הברכות והשפע. וכשאנו אומרים "ברוך אתה ה'", הכוונה היא,
שמקור
השפע, הוא ה'.

ופירוש
המילים "כבוד מלכותו", למשל בקדושה שאנו אומרים "ברוך כבוד ה'
ממקומו", הכוונה היא לכל הבריאה, כי "כבוד מלכותו" של ה', הוא כל
המציאות שיש בעולם, שהוא מנהיג אותה במלכותו. כמו שנאמר "כֹּל הַנִּקְרָא
בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו". (ישעיה, מג).

והדבר
ידוע, שאין אנו מכירים ומשיגים את ה' יתברך בעצמו, רק על ידי מעשיו.
כלומר,
יודעים אנו שה' יתברך ברא אותנו, ומשגיח עלינו, אבל אין אנו יכולים להשיג ולהבין
את מציאותו ממש.

ולכן
כל השמות שאנו מכנים את ה', אינם מבטאים את מציאות ה', אלא רק את
הנהגתו כלפינו. ולמשל, כשאנו אומרים שה' נקרא "חנון", פירוש הדבר שהוא
נוהג עמנו בחנינה. וכשאנו אומרים "רחום", פירושו שהוא
נוהג עמנו ברחמים.

וכמו
כן "שם כבוד מלכותו", פירושו, כל המציאות הנראית בעולם בגלל הנהגת ה'
בעולם. זהו שם כבוד מלכותו של ה'.

ומעתה
נבוא לביאור כל הפסוק: ברוך – מקור שפע. שם כבוד מלכותו – כל המציאות בעולם. לעולם
ועד – נמשך תמיד, בלי הפסקה.

ולסיכום: פירוש המילים "ברוך, שם כבוד מלכותו, לעולם
ועד": השפעת, הנהגת ה' במציאות בעולם, נמשכת תמיד לעולם.

ובפסוק
זה כמה פירושים, ורובם על דרך הקבלה. ולנו אין עסק בנסתרות. לכן הבאנו את פירוש
פשטם של המילים. ראה לרבינו דוד אבודרהם (בדיני קריאת שמע). ובספר מלחמת מצוה
לרבינו מאיר המעילי, (עמוד לז).

The Meaning of
“Baruch Shem Kevod Malchuto Le’Olam Va’ed”

In
the previous
Halachot we have established that the verse “Baruch Shem Kevod Malchuto Le’Olam Va’ed”
must be inserted into Keri’at
Shema. One must likewise have the proper intention while reciting
this verse. If one did not, one has not fulfilled his obligation.

Let us now explain the meaning of the various words contained in this verse. In
order to do so, let us verse begin with some fundamental ideas:

It is well-known that whenever we mention the words “Baruch” in any blessing, it
does not mean that we are blessing Hashem, for one cannot bless Hashem since He
is the source of all blessing and abundance. Rather, the meaning of the word “Baruch” is “source of
blessing abundance.” Thus, when we say “Baruch
Ata Hashem” this means that “Hashem is the source of abundance.”

Regarding the meaning of the words “Kevod
Malchuto,” just as we exclaim in Kedusha, “Baruch Kevod Hashem Mime’komo”
(Blessed is the glory of Hashem from His place) and this refers to the entire
creation, so too, “Kevod
Malchuto” (the honor of his kingdom) refers to the existence of the
entire creation which Hashem leads with His sovereignty, as the verse (Yeshaya
43) states, “Anything called in my name and my honor, I have created.”

Clearly, we cannot fathom the ultimate greatness of Hashem and we can only
catch a glimpse of Hashem through his creations. This means that we know that Hashem
has created us and watches over us but we can never fathom or understand the
exact reality that is Hashem.

Thus, any names which we use to refer to Hashem do not reflect upon the reality
of Hashem and are merely expressions of how He behaves towards us. For
instance, when we say Hashem is “Gracious,” this means Hashem treats us
graciously. When we refer to Hashem as “Merciful,” this means that Hashem
treats us with mercy.

Similarly, “Shem Kevod
Malchuto” means that whatever exists in this world only exists
because Hashem runs the world. This is what is meant by the “Name of Hashem’s
glorious kingdom.”

Thus, the meaning of this entire verse is: “Baruch”-The
source of abundance, “Shem
Kevod Malchuto”- The entire existence of the creation of the world,
“Le’Olam Va’ed”-
Shall continue forever and without pause.

Summary: The meaning of the verse “Baruch
Shem Kevod Malchuto Le’Olam Va’ed” is: “The source of abundance by
Hashem’s leadership in the existence of the world shall continue forever.”

This verse has several explanations and most of them are
Kabbalistically-inclined. Since we do not usually delve into the secrets of the
Torah, we have presented only the simple meaning of this verse. (See Sefer
Abudirhem, laws of Keri’at
Shema and Sefer Milchemet Mitzvah by Rabbeinu Meir Ha’Me’ili, page
37.)

—

Shabbat Shalom

moorlanenews@gmail.com

Newsletter Parashat Yitro – Aseret Hadiberot

February 12, 2020July 13, 2022 5780

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Minhag

Aseret Hadiberot

‘Aseret HaDiberot – The Ten Commandments

It is the minhag of all Jews from North Africa, as well as Ashkenazim, to stand up during the reading of the ‘Aseret HaDiberot (the
Ten Commandments) on Shabu’ot, Shabat Yitro, and Shabat VaEthanan,
to commemorate the time when Yisrael stood at Har Sinai as if we are once again
welcoming the face of the Shekhina (Divine Presence) and accepting the
Tora.[1]

However, Rambam [2] writes not to stand for
the ‘aseret hadiberot because the heretics will claim, “we only
attribute importance to these ten misvot as they are the only ones that are
true; the rest of the Tora is not true,” has veshalom.

The reason
we continue to follow this minhag, is because the heretics at the time
of Rambam were much different then the heretics of today as heretics of today
do not make such claims.[3] Ribi Shalom Messas[4] is also of this opinion
and explains further that whether we were to remain seated or we stood during
the ‘aseret hadiberot it would not change the perception of the
heretics; either way they would find ways to deny the Tora. Also, it is clear
that since we continue to read the remainder of the parasha – and not solely
the ‘aseret hadiberot – there is no reason to worry about such claims.[5] Ribi Yehuda ‘Ayash of
Algeria is also of this opinion and writes that the claims of the heretics
could only persuade an ignoramus of nowadays using such logic.[6] Furthermore, Maran HaHida[7] explains that since we
make berakhot before and after each ‘aliya latora – and not just
the ‘aliya of the ‘aseret hadiberot – we have no worry that
heretics will make a claim that the rest of the Tora is untrue.

Maran HaHida[8] cautions us, however, to
stand from the beginning of the ‘aliya in order to show that we stand for other
pesuqim as well. He also adds that it is very important that if the
majority of the congregation is standing, one is NOT allowed to sit, as this
illustrates a belittlement of the ‘Aseret HaDiberot, G-d forbid.
Nonetheless, the majority of Moroccan posqim write that the common
minhag is to stand only upon reaching the ‘Aseret HaDiberot for we are
not concerned about the claims of the heretics at all.[9]

It was the tradition to gather women together and read them these Ten
Commandments, in Arabic “ ‘Asr Klmat,” along with its explanation
according to Hazal.[10]

Certain parts of the parasha are read in a special tune, among them the ‘Aseret
HaDiberot and the Shirat HaYam in order to ascribe special
importance to these sections of the Tora as they speak about the high spiritual
level of Bené Yisrael and not, has veshalom, to say that
they are more important than the rest of the Tora.[11]

The Minhag in Moor Lane is to STAND during the Aseret Hadiberot

[1] As the Tora says “they were standing at a
distance.” This minhag is cited by Dibré Shalom VeEmet (Heleq
2, p.72). Sefer Mamlekhet Kohanim records that this was also the minhag
in Djerba and mainland Tunisia, Noheg BeHokhma p.143, QS”A Toledano
(Siman 442:9), Yehavé Da’at Hazan (Heleq 3, O”H,
Siman 13), Maté Yehuda ‘Ayash (Siman 1:6), Dabar Shemuel
by Ribi Shemuel Abuhab (Siman 276), Kapé Aharon (Siman 39), and Sedé Hemed
(Kelalé HaPosqim, Siman 5:14). In Shemesh Umaghen (Heleq 1, O”H,
Siman 57, p.130) Ribi Shalom Messas solidifies our custom to stand based on the
fact that today we do not have the same type of heretics that they had in the
times of Hazal and because of whom this minhag was spoken out fiercely against.
Maran HaHida (LeDavid Emet Siman 7:5) further says that one should
stand in order to stir feelings of fear and trepidation as were felt at Har
Sinai.

Those who speak out against this practice do so because to a foreigner it might
seem as if the ‘Aseret HaDiberot are more important than the rest of the
Tora. This gives reason for the heretics to believe that only the ‘Aseret
HaDiberot were given at Har Sinai and not the rest of the Tora which
is not the truth, has veshalom.

[2] In his handwritten responsa that was compiled
along with approximately 367 other responses in 1934. (Siman 46).

[3] Ribi Moshé Feinstein’s response, Igerot Moshé
(Heleq 4, O”H Siman 22).

[4] Shemesh Umaghen (Heleq 1, O”H
Siman 57 p.130-1) and (Heleq 3, O”H Siman 55:3).

[5] Maghen Abot (Siman 1, p.53-4): Diné
Hashqamat HaBoqer.

[6] Maté Yehuda (Siman 1:6).

[7] LeDavid Emet (Siman 7:5).

[8] Toub ‘Ayin (Siman 11).

[9] Ribi Yehuda ‘Ayash of Algeria (Maté Yehuda
Siman 1:6), Ribi Yishaq Hazan (Yehavé Da’at, Heleq
3, Siman 13), Ribi Yosef Messas in Osar HaMikhtabim (Heleq
3, §1859), and HaMalakh Refael Berdugo as quoted by the QS”A of Ribi
Refael Barukh Toledano (p.174), all say that the common minhag is to
stand only once we reach the ‘Aseret HaDiberot. This is also the minhag
of Tunisia (Mamlekhet Kohanim) and Libya (Netibot HaMa’arab,
Shabu’ot §12).

[10] This is to make the Tora more pleasant to them,
and with this they should be more helpful to their husbands in facilitating
their Tora learning. See Nahagu Ha’Am (Shabu’ot §5, p.57) as the
source and for the lyrics in Arabic.

[11] See Noheg BeHokhma (p.145 §13).

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Q & A on Parashat Yitro

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

Yitro had 7 names. Why was one of his names Yeter ?
18:1 – Because he caused a parsha to be added to the Torah. Yeter means addition.
News of which two events motivated Yitro to come join the Jewish People?
18:1 – The splitting of the sea and the war against Amalek.
What name of Yitro indicates his love for Torah?
18:1 – Chovav.
Why was Tzipora with her father, Yitro, and not with Moshe when Bnei Yisrael left Egypt?
18:3 – When Aharon met Moshe with his family on their way down to Egypt, Aharon said to Moshe: "We're pained over the Jews already in Egypt, and you're bringing more Jews to Egypt?" Moshe, hearing this, sent his wife and children back to Midian.
Why does verse 18:5 say that Yitro came to the desert — don't we already know that the Bnei Yisrael were in the desert?
18:5 – To show Yitro's greatness. He was living in a luxurious place; yet he went to the desert in order to study the Torah.
Why did Moshe tell Yitro all that G-d had done for the Jewish People?
18:8 – To draw Yitro closer to the Torah way of life.
According to the Midrash quoted by Rashi, how did Yitro respond when he was told about the destruction of Egypt?
18:9 – He grieved.
Who is considered as if he enjoys the splendor of the Shechina ?
18:12 – One who dines with Torah scholars.
On what day did Moshe sit to judge the Jewish People?
18:13 – The day after Yom Kippur.
Who is considered a co-partner in Creation?
18:13 – A judge who renders a correct decision.
"Moshe sat to judge the people, and the people stood before Moshe…." What bothered Yitro about this arrangement?
18:14 – Yitro felt that the people weren't being treated with the proper respect.
Why did Yitro return to his own land?
18:27 – To convert the members of his family to Judaism.
How did the encampment at Sinai differ from the other encampments?
19:2 – The Jewish People were united.
To whom does the Torah refer when it uses the term "Beit Yaakov "?
19:3 – The Jewish women.
How is G-d's protection of the Jewish People similar to an eagle's protection of its young?
19:4 – An eagle carries its young on top of its wings to protect them from human arrows. So too, G-d's cloud of glory separated between the Egyptians and the Jewish camp in order to absorb Egyptian missiles and arrows fired at the Jewish People.
What was G-d's original plan for Matan Torah ? What was the response of the Jewish People?
19:9 – G-d offered to appear to Moshe and to give the Torah through him. The Jewish People responded that they wished to hear the Torah directly from G-d.
How many times greater is the "measure of reward" than the "measure of punishment"?
20:6 – 500 times.
How is it derived that "Don't steal" refers to kidnapping?
20:13 – Since it is written immediately after "Don't murder" and "Don't commit adultery," it is derived that "Don't steal" refers to a crime carrying the same penalty as the first two, namely, the death penalty.
In response to hearing the Torah given at Sinai, how far backwards did the Jewish people retreat in fear?
20:15 – They backed away from the mountain twelve mil (one mil is 2000 cubits).
Why does the use of iron tools profane the altar?
20:22 – The altar was created to extend life; iron is sometimes used to make weapons which shorten life.

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

שאלה: האם מותר להניח בשבת מכשיר "אינטרקום" בחדר שיש בו תינוק, כדי שיוכלו הוריו לשמוע את בכיו ולדעת מה מצבו, ולהעניק לו כל צרכיו?

תשובה: הנה לכאורה יש לדון בזה מצד שמכשיר האינטרקום דומה מצד פעולתו למכשיר הרם קול שכבר אסרוהו כל גאוני הדורות האחרונים מכמה סיבות, ומהם, מפני שמכשיר הרם קול הוא כלי המיוחד להשמעת קול, שאסור מדרבנן להשתמש בו ביום השבת. וכן האריך בזה מרן הרב זצ"ל בספר יביע אומר (ח"א סי' יט) לאסור השימוש ברמקול בשבת מכמה טעמים.

אולם לענין אינטרקום בחדר שיש בו תינוק, לכאורה יש לדון בזה להקל מטעם שתינוק נחשב כחולה שאין בו סכנה גם כאשר הוא מרגיש טוב, (שהרי מצבו רגיש וכל הזמן הוא נזקק לטיפול של הוריו) ולכן, באיסור דרבנן שלא נעשה על ידי ההורים, רק על ידי התינוק שמשמיע קולו, לכאורה יש להקל. ואף שבזמן שנכנסים ההורים לחדר התינוק בכדי לטפל בו, נשמע גם קולם ברמקול בזמן שהם מדברים שם, מכל מקום מותר הדבר, לפי שאינם מתכונים שישמעו קולם, ואין להם כל תועלת מכך, וגם אינם עושים מעשה בידים כלל, על כן יש להקל בזה באיסור דרבנן.

אלא שיש אומרים שעיקר איסור השימוש ברמקול או באינטרקום בשבת אינו רק מדרבנן, אלא איסורו איסור גמור מן התורה, מפני שבזמן שעוברים גלי הקול, נוצרת פעולה חשמלית המביאה לזיקי אש במוליכי הזרם החשמלי, ויש בזה איסור תורה. וכן כתבו כמה מגדולי הרבנים בדור שלפנינו. אולם מרן הרב זצ"ל העיר על דבריהם, כי מזה זמן רב דיבר על כך עם ידידו הגאון רבי שלמה זלמן אוירבך זצ"ל (שהיה נודע בהבנתו בעניני חשמל בהלכה) והלה הודיעו באופן ברור כי דברי הרבנים שכתבו כך אינם נכונים במציאות כלל, ושאין הדיבור מעורר זיקי אש, רק הגברת הזרם, שאין בו שום חשש של הבערה וכיבוי, וכל דברי המומחים בזה הם רק על הגברת הזרם, אבל האש או האור, לא מתגבר ולא מתמעט בזה כלל. והרבנים שכתבו כן בזמנים עברו, הוא מפני שלא היה ענין החשמל ברור בזמנם די הצורך.

ולפיכך הדבר ברור, שאין איסור בשימוש ברמקול בשבת, אלא מדרבנן, ולפיכך בנדון דנן שהוא לצורך תינוק, וגם לא נעשה מעשה בידים ממש, המיקל בשימוש באינטרקום בשבת, יש לו על מה שיסמוך.

Baby Monitors on Shabbat

Question: May one place a baby monitor (intercom) in a baby’s room on Shabbat in order to be able to hear if the baby cries and to be able to adequately care for his/her needs?

Answer: At first glance, it would seem that the baby monitor is similar in the way it works to a microphone which has already been prohibited by the greatest luminaries of the past several generation for several reasons, including the fact that it is a vessel designated for making noise whose usage on Shabbat is subject to a rabbinic prohibition. Indeed, Maran zt”l writes lengthily in his Responsa Yabia Omer (Volume 1, Chapter 19) to prohibit the usage of a microphone on Shabbat for several reasons.

Nevertheless, there seems to be more room for leniency regarding a monitor placed in a baby’s room, for an infant is considered to be “an individual ill with a non-life-threatening illness” even when he is healthy (since a baby’s condition is very sensitive and he is constantly in need of his parents’ care); thus, there is room for leniency regarding a rabbinic prohibition not being performed by the parents and which is only a result of the raising of the baby’s voice. Although the parents’ voices are heard on the intercom as well when they enter the baby’s room in order to care for him and speak there, nevertheless, this is still permissible since they have no intention for their voices to be heard and they gain no benefit from this in addition to the fact that there is no physical action. Thus, regarding a rabbinic prohibition, there is room for leniency.

On the other hand, some claim that the usage of a microphone or baby monitor on Shabbat is not only a rabbinic prohibition but is actually a Torah prohibition, for the sound waves create an electrical function whereby sparks of fire are emitted via electrical conduction. Several great luminaries from the previous generation rule likewise. Nevertheless, Maran zt”l disagrees with this opinion, for after having spoken this matter over with his great friend, Hagaon Harav Shlomo Zalman Auerbach zt”l (who was known to be an expert in the Halachot regarding electricity), the latter informed him that it is clear that the opinion of the aforementioned luminaries is completely incorrect and one’s speech does not create any kind of sparks and only causes an increase in the sound waves which has no connection to the forbidden works of igniting or extinguishing a flame. All experts in the field of electricity point to an increase in the sound waves but no fire (electricity) is increased or decreased as a result. The reason why some Poskim wrote this way in previous generations is because the mechanics of electricity were not yet clearly understood by all.

Thus, it is clear that using a microphone on Shabbat is only a rabbinic prohibition and regarding our situation which is a necessity for an infant and where no physical action being performed, one who is lenient and uses a baby monitor on Shabbat surely has on whom to rely.

—

Shabbat Shalom

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Newsletter Parashat Beshalach

February 5, 2020July 13, 2022 5780

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Q & A on Parashat Beshalach

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

What percentage of the Jewish People died during the plague of darkness?
13:18 – Eighty percent (four-fifths).
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.
Why did the Egyptians want to pursue the Jewish People?
14:5 – To regain their wealth.
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.
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.
How did G-d cause the wheels of the Egyptian chariots to fall off?
14:25 – He melted them with fire.
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.
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 .
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.
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.
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").
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 )
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.
Which sections of the Torah did the Jewish People receive at Marah?
15:25 – Shabbat, Red Heifer, Judicial Laws.
When did Bnei Yisrael run out of food?
16:1 – 15th of Iyar.
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.
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.
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."
Which verse in this week's parsha alludes to the plague of blood?
17:5 – "And your staff with which you smote the river…."
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

מנהגי
ט"ו בשבט – ברכת שהחיינו

ט"ו בשבט, נוהגים כמה מנהגים מיוחדים ביום זה, כמו שנבאר.

איסור תענית ומנהג לימוד הזוהר
אסור להתענות (לצום) ביום ט"ו
בשבט. ויש נוהגים לעשות לימוד בליל ט"ו בשבט, וקוראים במשנה
ובזוהר מדברים הקשורים ביום זה, והגאון רבי יעקב רקח זצ"ל, הדפיס ספר מיוחד לליל ט"ו בשבט בשם "פרי עץ
הדר". וכתב מרן רבינו עובדיה יוסף זצ"ל, שיש ללמוד ב"הבנה"
ככל האפשר, ולא בקריאה בלא הבנה, ובפרט יש ללמוד בהלכות השייכות לדיני ט"ו
בשבט בעניני ערלה תרומות ומעשרות, ולהשתדל כאמור ללמוד בהבנה את הדברים, ולא
בקריאה בלבד, מפני שערך הלימוד כשהוא בהבנה מלאה, נעלה לאין שיעור מלימוד בלא הבנה
כראוי, ולפעמים חסרון ההבנה מביא לכך שאין הלימוד נחשב לימוד כלל.

תפלה על אתרוג
יש נוהגים להתפלל ביום ט"ו
בשבט שיהיה להם אתרוג מהודר לחג הסוכות, ואף שיש מפקפקים במנהג זה, מכיון שביום
ט"ו בשבט לא נגזר דין האילנות ממש, מכל מקום יש קצת טעם למנהג, ולמעשה נהגו
בו גדולים וטובים. (קול סיני, חזון עובדיה ט"ו בשבט).

מנהג אכילת הפירות
נוהגים להרבות באכילת פירות של
אילנות בליל ט"ו בשבט, להראות בזה שהוא ראש השנה לאילנות, ולברך עליהם ברכות
הראויות להם, ומנהג זה נזכר גם בדברי כמה מקובלים, ומנהג יפה הוא. וגם מרן
רבינו הקדוש זצ"ל, היה נוהג במנהג זה, ומברך על כמה
מיני מאכלים ופירות וירקות הבאים לפניו, בשמחה ובטוב לבב.

בדיקת הפירות מן התולעים
פירות שמצויים בהם תולעים צריך
שיפתחם ויבדקם לפני שיברך עליהם ברכת הנהנין, וצריך להיזהר מאד בבדיקת הפירות
שמוחזקים בתולעים, מפני שהוא איסור חמור, שהאוכל תולעת חייב חמישה לאווין.
(פסחים כד.). והרי זה משקץ נפשו ומטמא לבו מעבודת השם יתברך. וכבר העיר לנכון
הגאון רבי חזקיה די סילווא (בעל "פרי חדש") על הדרשנים שמרבים
לדרוש אך ורק בדברי אגדות פשטים ורמזים,
ואינם מוכיחים את העם על איסור
תולעים וכיוצא בזה, שאיסורם חמור מאד.

ובפרט יש להזהר בענייני תולעים, בפירות המצויים
בתקופת ט"ו בשבט והם מיובשים, כגון תאנים מיובשות, שכידוע הן מוחזקות
בתולעים, ובדיקתן קשה מאד. ואף היו כמה רבנים שגזרו אומר לאסור על אכילת תאנים אלו
ודומיהן מפני שקשה מאד לבדקן,
ולכן חובה קדושה להישמר בעניין זה
מאד, והמזהיר והנזהר, ירבה שלומם כנהר.

וכבר לפני כמאה שנה, גזרו חכמי העיר חלאב, על
איסור אכילת עלי גפן, הואיל ועלים אלו הוחזקו בעירם כנגועים בתולעים, ואי אפשר היה
לנקותם, והציבור נכשלו באכילת איסור. לכן נמנו וגמרו חכמי העיר כולם, לגזור חרם על
אכילת עלים אלו.
(ובזמנינו ישנם עלים המשווקים
בהכשר, ללא תולעים). ומכאן נלמד כמה יש להזהר בענין זה. וכתבו רבותינו שאין עוון
שיש בו גנאי גדול יותר מאכילת איסור,
שנכנס לתוך גופו של האדם, ונעשה
גופו חלק מאיסור. (ראה בדברי הראשונים בגיטין ז. ובבא בתרא לו.).

ברכת שהחיינו על פרי חדש
על פרי חדש (דהיינו פרי שלא אכל
ממנו באותה עונה) מברך "שהחיינו וקיימנו והגיענו לזמן הזה". ויש להקדים
ברכת הנהנין של הפרי, לפני ברכת שהחיינו, משום שכלל יש בידינו "תדיר ושאינו
תדיר, תדיר קודם", ולכן, ברכת הפרי שהיא באה בתדירות גבוהה יותר, הרי היא
קודמת לברכת שהחיינו שאינה תדירה כל כך.

ואם יש לפניו שני מיני פירות חדשים, די בברכת
שהחיינו אחת לשניהם, והיינו דווקא באופן ששני הפירות לפניו, אבל אם אחד מהם אינו
לפניו, יברך ברכת שהחיינו על כל מין ממיני הפירות

Tu Bishvat Customs

There are
unique customs observed on the night of Tu Bishvat, as we shall explain.

The Prohibition of Fasting and the Customary Reading of
the Zohar

It is forbidden to fast on the day of Tu Bishvat. Some customarily hold an
order of learning on the eve of Tu Bishvat and read portions of the Mishnah and
Zohar that are associated with this special day. Hagaon Harav Yaakov Rokach zt”l
compiled a special book for the order of this night called “Peri Etz
Hadar”. Maran Rabbeinu Ovadia Yosef zt”l writes that one should learn
while trying to understand as much as possible on this night and not just read
without understanding. One should try to focus on learning the Halachot
pertaining to Tu Bishvat, especially the laws of Orlah (forbidden fruits
of a tree planted within three years) and Terumot U’Ma’asrot (tithes).
One should try as much as possible to understand what he is reading and not
just to read the words alone, for reading without understanding is not
considered learning at all. Only regarding the reading of the Zohar is reading
without understanding indeed considered learning.

Praying for a Beautiful Etrog

Some have the custom that on the day of Tu Bishvat one should pray for a
beautiful Etrog (citron) for the holiday of Sukkot. Although some oppose this
custom since the judgment of trees is not actually decreed on this day,
nevertheless, there is some basis for this custom and many great individuals
have followed suit.

The Customary Eating of Fruits

It is customary to partake of a large variety of fruits and recite the
appropriate blessings on them on the eve of Tu Bishvat in order to show that
this day is the New Year for trees. This custom is mentioned in the works of
the Mekubalim as well, and it is a fine custom.

Checking the Fruits for Worms

Fruits which usually contain worms in them must be opened and checked prior to
reciting the blessings on them. One must be extremely careful in the checking
of fruits that are known to contain worms, for this is a grave sin; one who
consumes even one worm transgresses five Torah prohibitions (Pesachim 24a). One
who consumes a worm taints his soul and blocks his heart from the service of
Hashem. Indeed, Hagaon Rabbeinu Chizkiya di Silwa (author of the “Peri
Chadash) took issue with the orators of his time who would expound nicely upon
stories and hints of the Torah but would not rebuke the people about the
terrible sin of consuming worms and the like.

One must take special care regarding dried fruits during
the Tu Bishvat season which are known to contain worms, such as dried figs
which are very difficult to check. There have been certain rabbis who have
banned eating dried figs and the like altogether due to the difficulty of
checking them. One must therefore take extreme care in this matter.

About one hundred years ago, the Sages of Aleppo, Syria
declared a ban on grape leaves, for in that city, the grape leaves were known
to contain worms and they were very difficult to check, thus, people came to
transgress the Torah prohibitions of consuming forbidden items. For this
reason, all of the Sages of the city unanimously decided to outlaw the
consumption of these leaves. We can see from here how much care must be taken
regarding this matter. Our Sages have told us that there is no more disgraceful
sin than the consumption of forbidden foods such that the forbidden object enters
one’s body and the body itself becomes a part of the prohibition. (See Rishonim
on Gittin 7a and Baba Batra 36a).

Reciting the “Shehecheyanu” Blessing on a New
Fruit

On a new fruit (meaning a fruit that one has not eaten yet this season), one
recites the blessing of “Shehecheyanu Ve’Kiyemanu Ve’Higianu La’Zeman Hazeh”.
One should first recite the regular blessing on the fruit and only afterwards
should one recite the “Shehecheyanu” blessing, as per the rule of “common and
uncommon, the common takes precedence”. Thus, the fruit’s regular blessing
which is recited on a more frequent basis precedes the “Shehecheyanu” blessing
which is not recited as frequently.

If one has several kinds of new fruits in front of him,
one “Shehecheyanu” blessing suffices for all of them. However, this only
applies when all the new fruits are in front of him, for if not, one must
recite the “Shehecheyanu” blessing anew for each kind of fruit.

מהי המשמעות
של יום ט"ו בשבט?

יום ט"ו בשבט הוא ראש השנה לאילנות (ראש
השנה דף ב.), ומקובל לחשוב, שכשם שביום א' בתשרי שהוא יום ראש השנה, דנים את כל
באי עולם, לחיים או למוות,
לעושר או לעוני וכדומה, כמו כן
ביום ט"ו בשבט, דנים בשמים על האילנות וקובעים מה יהיה גורלם במשך השנה
הקרובה.

אלא שבאמת, כתב מרן הרב
עובדיה יוסף זצ"ל, שהדבר אינו כן, וביום זה לא דנים כלל על האילנות. וכן כתב
הגאון רבי אברהם חיים נאה זצ"ל (רב שכונת הבוכרים בירושלים לפני כחמישים
שנה), שהמוני העם טועים וחושבים שיום ט"ו בשבט הוא יום הדין לאילנות, וזה
אינו, שהרי שנינו במשנה במסכת ראש השנה (דף טז.) שבחג השבועות
דנים על פירות האילן, ולא ביום ט"ו בשבט כלל, אלא נראה שהטעם שנקבע יום
ט"ו בשבט ליום ראש השנה לאילנות, הוא מפני שאז כבר ירדו רוב גשמי השנה, כמו
שאמרו בגמרא במסכת ראש השנה (דף יב.) וכתב שם רש"י, שביום ט"ו בשבט, כבר
עברו רוב הגשמים, והשרף עולה באילנות, ונמצאו הפירות חונטין מיום זה. (ופירוש
המילה "חונטין" היא מצב שבו הפירות עברו חלק ניכר מתהליך גדילתם, ונחלקו
הראשונים בשיעור זה כמה הוא בדיוק.)

ומכל מקום יש לעניין יום ט"ו בשבט משמעות
הלכתית רבה לכמה דינים בענייני תרומות ומעשרות וערלה, ורק לשם דוגמא נזכיר אחד מהם.

כתוב בתורה (ויקרא יט. כג.):
כי תבאו אל הארץ ונטעתם כל עץ מאכל, שלוש שנים יהיה לכם ערלים, לא יאכל. ופירשו
חז"ל: שצריך למנות שלוש שנים מעת נטיעת האילן, ורק אז יהיו הפירות מותרים
באכילה, אבל הפירות שגדלו באילן בתוך שלוש השנים הראשונות, הרי הם אסורים בהנאה
לעולם.

אולם אין למנות שלוש שנים אלו מיום ליום, דהיינו
שלוש שנים ממש, אלא הולכים בהם אחר שנות העולם. כיצד? נטע נטיעה קודם יום ט"ז
באב של שנת תשס"א, שיש ארבעים וארבעה ימים עד לראש השנה תשס"ב, עלתה לו
שנה לנטיעתם, כי שלושים יום בשנה הראשונה חשובים שנה, ועוד ארבע עשרה יום יש להוסיף
לקליטת הנטיעה באדמה,
ולפיכך צריך ארבעה וארבעים יום
בשנה הראשונה, ומונה עוד שנתיים להשלמת שלושת השנים, דהיינו, שאם נטע את האילן
בשנת תשס"א כנ"ל, מונה שנתיים, תשס"ב
ותשס"ג, ובשנת תשס"ד הפירות מותרים באכילה. אלא שיום ט"ו בשבט הוא
ראש השנה לאילנות, ולכן אף בשנת תשס"ד שהיא השנה הרביעית, הפירות שנמצאים על
האילן עד יום ט"ו בשבט תשס"ד אסורים בהנאה, ורק הפירות שגדלו אחרי
ט"ו בשבט מותרים באכילה אף בלא הפרשת תרומות ומעשרות (אבל נקראים פירות
"נטע רבעי", שמותר לאכלם אחר שיחללו את קדושתם על פרוטה לאחר שיתלשו
הפירות, והפודה פירות רבעי מברך: ברוך אתה ה' אמ"ה
אקב"ו על פדיון (נטע) רבעי,
ולוקח פרוטה שהיא הפחות של מטבע
היוצא, כגון עשר אגורות בארץ ישראל, ואומר, כל קדושת הפירות
הללו וחומשם מחוללים על שווה פרוטה זה, וטוב שיאמר כן שלוש פעמים, ואחר כך הפירות
מותרים באכילה, ואינם חייבים בתרומות ומעשרות.)

ומכל מקום, אף שביום ט"ו בשבט לא דנים ממש
מה יעלה בגורלם של האילנות באותה שנה, מכל מקום כתב רבינו יוסף חיים מבבל, שידוע
הוא, שיש קבלה ביד חכמי אשכנז ז"ל,
שצריך לבקש ביום ט"ו בשבט
באופן מיוחד על האתרוג, שיזדמן לישראל אתרוג טוב ויפה בחג הסוכות.

The Significance of Tu Bishvat

The Fifteenth of Shevat or Tu Bishvat is the Rosh
Hashanah for trees (Rosh Hashanah 2a). Most people commonly think that just as
on the First of Tishrei, which is the day of Rosh Hashanah, all creations are
judged for life or death, for wealth or poverty, and the like, so too, on Tu
Bishvat, trees are judged in Heaven and their fate for the coming year is
decided.

Nevertheless, Maran Rabbeinu Ovadia Yosef zt”l
writes that this is not the case, for on this day, the trees are not judged at
all. Similarly, Hagaon Harav Avraham Chaim Na’eh zt”l (Rabbi of
Jerusalem’s Bukharian Quarter approximately fifty years ago) writes that many
have a misconception that Tu Bishvat is the Judgment Day for trees when in fact
this is not the case, for the Mishnah in Masechet Rosh Hashanah (16a) writes
that fruit trees are judged on the holiday of Shavuot, not on Tu Bishvat.
Nevertheless, it seems that the reason why Tu Bishvat was established as the
New Year for trees is because at this point, most of the rainfall of the year
has already fallen, as the Gemara in Masechet Rosh Hashanah (12a) and Rashi
(ibid.) state that by the day of Tu Bishvat, most of the rainfall has already
passed, the sap rises through the tree, and the fruits have reached a
noticeable stage of development by this day.

Nevertheless, the day of Tu Bishvat poses certain
halachic implications regarding the laws of Terumot and Ma’asrot
(tithing of produce) and Orla (fruits grown within three years of the
tree being planted which are forbidden to benefit from). Just to illustrate
this, let us discuss one such example.

The Torah states (Vayikra 19, 23): “When you shall come
to the land and plant any kind of fruit tree, for three years shall it be
considered forbidden and may not be eaten.” Our Sages explain that these three
years must be counted from the time the tree was planted and only after this
point will the fruits become permissible. However, fruits that have grown on
the tree during its first three years since being planted are forbidden
forever.

However, these three years are not counted as three exact
years; rather, we follow the years of the world. This means that if one planted
a tree before the Sixteenth of Av of the year 5761, which is forty-four days
before Rosh Hashanah of the year 5762, this counts as one year since being
planted, for thirty days of the first year are considered one year and another
fourteen days are added to compensate for the time it takes the sapling to take
root in the ground; thus, a total of forty-four days are necessary for this to
be counted as the tree’s first year. One must then count another two years for
the completion of the three years, for instance, if one planted the tree in the
year 5761, one counts an additional two years, 5762 and 5763, and in the year
5764, the fruits become permitted for consumption. However, since Tu Bishvat is
the Rosh Hashanah for trees, although 5764 marks the fourth year, any fruits
that are on the tree until Tu Bishvat of 5764 are forbidden to benefit from.
Only the fruits grown after Tu Bishvat of the year 5764 are permitted for
consumption, even without separating Terumot and Ma’asrot (since
these fruits are called “Neta Reva’i” and are permitted for consumption
after their sanctity has been transferred onto a coin after the fruits have
been harvested. The individual redeeming the Neta Reva’i fruits recites
the following blessing: “Baruch Ata Hashem Elokeinu Melech Ha’Olam Asher
Kideshanu Bemitzvotav Vetzivanu Al Pidyon Neta Reva’i.” One then takes a “Perutah,”
which is a coin of minimal value, such as the ten-Agora coin in Israel and
states: “All of the sanctity of these fruits and their fifth is transferred
onto this coin which is worth a Perutah.” It is preferable for one to
recite this text three times. After performing this procedure, the fruits are
permitted for consumption immediately and Terumot and Ma’asrot
need not be separated).

Although the actual fate of the trees for that year is
not decided on Tu Bishvat, nevertheless, Hagaon Rabbeinu Yosef Haim of Baghdad
writes that there is an accepted tradition from Ashkenazi sages that one should
recite a special prayer regarding the Etrog (citron) fruit so that the Jewish
people will merit obtaining beautiful Etrogim for the Sukkot holiday.

—

Shabbat Shalom

moorlanenews@gmail.com

Moor Lane – ק"ק שערי תפילה

The Manchester Congregation of Spanish and Portuguese Jews (est. 1873)

Month: February 2020

Proper Intention While Reciting

“Baruch Shem Kevod Malchuto Le’Olam Va’ed”

The Meaning of “Baruch Shem Kevod Malchuto Le’Olam Va’ed”

The Significance of Tu Bishvat

Proper Intention
While Reciting

“Baruch Shem Kevod
Malchuto Le’Olam Va’ed”

The Meaning of
“Baruch Shem Kevod Malchuto Le’Olam Va’ed”