*****

Wishing all members & friends

חג שמח ומועדים לשמחה

Shavuot Time Table

attached to this email

Reminders

1) ערוב תבשילים – Eruv Tavshilin

2) Repeat Keriat Shema at Nightfall

3) שהחיינו in קידוש – BOTH nights

4) יעלה ויבא in Amida & Birkat Hamazon

5) Be aware of important times (see timetable) : 

a) Shema & Amida – latest times

b) Shekia – Sunset

c) מנחה before Shekia  

d) ערבית after Pelag Hamincha

6) אזהרות – Azharot 

7) מגילת רות

8) הדלקת נרות on Yom Tov should be light 

from an existing light candle

9) ברכת הלבנה on Motzae Shabbat

10) מנהגים

a) stay up and learn all night

b) decorate house with flowers

  c) eat dairy products 

(careful with meat products)  

(*) The following are the parts of Tefilah

that can ONLY be recited with a Minyan:

Kaddish, Barechu, Repitition of Amidah, 

Kedusha (Nakdishach or Keter), 

Birkat Kohanim, 

Torah reading 

(however one
should read the 

weekly, shabbat or yom tov portions 

from a printed text 

but
without the berachot of the Torah) 

*****

Remember to prepare

Halacha tell us that it is forbidden to cook from Yom Tov to Shabbat. Even though Friday is Yom Tov and we are allowed to cook according to the Halachot of Yom Tov, but one would not be allowed to prepare the food on Friday for the Friday night Shabbat, unless one prepared Eruv Tavshilin on Erev Shavuot, which this year would be Thursday. Thursday before the holiday, Halacha says; you take a slice of Matzah that at least has the shiur of a kezayit and you take a hard boiled egg, and make sure its cooked well, and you place them on the side, and you make the Beracha,

ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות עירוב  

 “Asher Kidishanu Bemitzvotav Vitsivanu Al Mitzvat Eruv”, 

and then you recite; “Biden Eruva….”, 

 בדין יהא שרי לן לאפויי ולבשולי ולאטמוני ולאדלוקי שרגא ולמעבד כל צרכנא מיום טוב לשבת , 

 "With this Eruv it should be permitted for us to bake, cook, insulate food, light a candle, and do any need from Yom Tov for Shabbat". 

One must understand what one is saying and if one doesn't understand the Aramaic one should say it in a language one understands.  

So Eruv Tavshilin is vital in order to make those preparations.  

****

The Fundamentals of Staying Up All Night, and The Laws
of Birchot Hashachar for the Morning After 

It is
the custom to stay up all night on the night of Shavuot, and study Torah.
There’s a famous story that happened in the times of Maran (Rabbi Joseph ben
Ephraim Caro 1488-1575), where he and some of his colleagues stayed up on the
night of Shavuot, and in the middle of the night a voice came out of the
heavens, and expressed how much pleasure and how much happiness, and how much
enjoyment, their learning was giving the heavens. But, the heavenly voice said,
if you would have had a Minyan, if you would have had 10 men, then already it
would have been on a different level. Maran relayed this story over the next
stay, and it’s brought down by the Shelah, that the next night, he went with 10
people. They stayed up 2 nights in a row, and they learnt. And the voice came
down again, and gave them an approval, that they were giving great enjoyment.
So you see, that night has a special place in Shamayim for the studying.

The custom is to read the Tikun, as is written the book Kerie Moed. We
shouldn’t belittle these Minhagim even though a lot of it is just pesukim
(sentences), and just reading, because, these Pisukim were picked specifically
in order to make the Tikun of that night. Of course, after the Tikun is read,
which takes about 2-3 hours, depending on how fast or slow you read it, then of
course you have the rest of the night to study Gemara and to study other
Limudim (studies).

One should make every effort to keep the Minhag, and to rest a little before Shavuot
starts. But we have to explain this Minhag in the proper light. It can’t be
that the custom was to stay up all night and then sleep theall day the next
day. So then what would we have gained over here? We simply turned the night
into day, and the day into night. The explanation obviously was, that in the
day they stole from their sleep, they didn’t sleep the whole afternoon, only a
few hours in order to get strength, and then they came back to the Bet Midrash
and continued to study. That obviously was the Minhag.

Regarding when we get up in the morning, or when we pray Shacharit that morning
of Shavuot after staying up all night. We have to make Birkat Ha’Torah again.
Even though we didn’t sleep, Birkat Ha’Torah is renewed at Amood Hashachar. So
at dawn, as posted in the calendars for the day of Shavuot, we say Birkat
Ha’Torah again.

We further explain that in the morning of Shavuot, we make Birkat Ha’Torah
after Alot Hashachar, however, we do not make Netilat Yadayim with a Beracha if
we stayed up all night. You can wash your hands but Netilat Yadayim is said
without Shem U’malchut. 

Regarding Asher Yatzar, it depends. If you went to the bathroom then you make
Asher Yatzar. And if you don’t go the bathroom then you don’t make Asher
Yatzar. Regarding all the other Birchot Hashachar, on the morning of Shavuot-
we make

***

Aseret haDiberot – The Ten
Utterances

It
is the minhag of all Jews from North Africa, as well as our
brothers, the Ashkenazim, to stand up during the reading of the ‘aseret
hadiberot on Shavu’ot, Parashat Yitro, and Perashat va-Ethanan.[1] Ribi
Shalom Messas zt”l[2] writes that we stand in order to stir feelings of
fear and trepidation, as we felt at Har Sinai. However, this minhag has
been disputed amongst some halachic authorities.

The Gemara (Berachot 12a) relates that at
sunrise, the Kohanim would call out the ‘aseret hadiberot together
with the shema’:

“Ribi Yehuda said in the name of Shemuel:
They even wanted to call out the ‘aseret hadiberot by the borders, but this
decree was nullified because of the claims of the heretics (Qaraim). Rashi
explains that they were worried that the heretics will tell the ignoramus that
the reason they call out only the ‘aseret hadiberot and the shema’ is because
they only read out what Hashem told us from His “mouth” at Har Sinai, whilst
the rest of the Torah is not true.”

 

Following this line of reasoning, Rambam
zt”l[3] 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 Torah is not true,” has
veshalom. E”H Hacham ‘Ovadia Yosef s”t[4] and e”H Hakham
Yishaq Yosef s”t[5] share the opinion that we should not stand
during the ‘aseret hadiberot as per Rambam’s response.
Yemenite Jews, along with those of ‘Edot haMizrah (Middle
Eastern communities), also do not have the minhag to
stand during the reading of the ‘aseret hadiberot.[6]  However,
this minhag existed even before Rambam and the question is:
Why did Rambam make such a decree against it? And why do the majority of Jews today
continue to follow this minhag, which seemingly contradicts
Rambam’s pesaq?

 

The reason we continue to follow
this minhag, is because the heretics back then at the time of the
Rambam were much different then the heretics of today because the heretics of
today do not make any such claims.[7] Ribi Shalom Messas zt”l[8] 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
Torah.Also, it is clear that since we continue to read the remainder of the
Perasha – and not solely the ‘aseret hadiberot – there is no
reason to worry about such claims.[9] Furthermore, Maran haHida
zt”l[10] explains that since we make berachot before and
after each ‘aliya laTorah – and not just the ‘aliya of
the ‘aseret hadiberot – we have no worry that the heretics
will make a claim that the rest of the Torah is untrue. However, Maran haHida
zt”l[11] cautions us 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 qahal (congregation)
is standing, one should NOT sit, as this shows as if they are belittling
the ‘aseret hadiberot, h“v. Nonetheless, Ribi Yishaq Hazan
zt”l[12], Ribi Yossef Messas zt”l[13], and Ribi Refael Berdugo zt”l[14] all say that the
common minhag is to stand only once we reach the ‘aseret
hadiberot for we are not concerned about the claims of the heretics.

 

Summary:There are posqim,
such as Rambam zt”l and e”H Hakham ‘Ovadia Yosef s”t, who prohibit
standing during ‘aseret hadiberot for fear of the heretics’
claims. The majority of posqim are not concerned with these
heretics’ claims for various reasons and thus permit standing. Each one should
follow the minhag of the synagogue regarding which point to
stand.

The minhag in K K Shaare Tefila, Moor Lane is to stand during the Aseret Hadiberot

---

[1] Divré
Shalom ve-Emet Volume 2, pp. 72-3; Sefer Mamlekhet Kohanim brings
down that this is also the minhag in Djerba and mainland
Tunisia; Noheg Behokhma, pp. 143); QS”A Ribi
Toledano zt”l pp. 137; Yehavé Da’at– Ribi Yishaq Hazan
zt”l (Volume 3, O”H, Siman 13); Maté Yehuda– Ribi Yehouda
‘Ayash zt”l, (Siman 1:6); Devar Shemuel – Ribi Shemuel Abuhab
zt”l (Siman 276); Kapé Aharon (Siman 39); Sdé Hemed,
[Kelalé Haposqim (Siman 5:14)]

[2] Shemesh
Umagen, (Volume 1, O”H, Siman 57, pp. 130-1)

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

[4]Yehavé
Da’at,
1:29; 6:8           

[5] Yalqut
Yosef, (Volume 2 pp. 198, Hilkhot Sefer Torah)

[6] Divré
Shalom ve-Emet: Volume 2, pp. 73

[7] Rav
Moshé Feinstein’s zt”l response, Igerot Moshé (Volume 4, O”H,
Siman 22)

[8] Shemesh
Umagen, (Volume 1, O”H, Siman 57, pp. 130-1); (Volume 3, O”H,
Siman 55 (3))

[9] Magen
Avot (Siman 1, pp. 53-4): Diné Hasqamat Baboqer.

[10] Ledavid
Emet (Siman 7:5)

[11] Tov
‘Ayin, Siman 11

[12]Yehavé
Da’at,
(Volume 3, Siman 13)

[13] Osar
Hamikhtavim (Volume 3, pp. 1859)

[14]QS”A
of Ribi Refael Berdugo, pp. 174

 

***

  Avot Ubanim

Summer Term

in the comfort of your own home, 

you choose the times (and the nash)! 

3 lucky winners a week 

1st prize £5.00 + 2 prizes!!  

to enter the raffle learn for 30 minutes with each child 

between Erev Shabbat and Motsae Shabbat. 

Then text names of children to 

07519672254 

raffle on Monday TBA.  

Best wishes & for more information

contact

R' David Shasha and Rafi Marshall.   

***

****

Links 

(1)

 YOUTH minyan for Shachrit EVERY DAY

All welcome 

Please say Korbanot on your own. 

Hodu at 8:20am

Meeting ID: 305 561 402 Password: 18

(2)

Daily Shiur 

by  

  Topic: Rabbi Stamler's Moor Lane Daily Shiur

Time: This is a recurring meeting Meet 8-8.05 pm

Learning 1 Halacha and 1 mmshna

https://us04web.zoom.us/j/74362661737

Meeting ID: 743 6266 1737

****

(3)

The Sephardi Heritage Project 

Meeting – Sunday 31st May 2020

Jacob Marrache has at a young age already established a reputation as an expert on Moroccan Jewish genealogy. Many people believe it is virtually impossible to research the Sephardim of North Africa and the Middle East. In this talk, Jacob will discuss the multiple sources he uses for helping families trace their history.

Many Moroccan Jews migrated to Israel, France and South America in the 20th Century. There were earlier migrations to Gibraltar, the Netherlands, England, Portugal and the New World.

Topic: Introduction to Jewish Genealogy in Morocco
Time: May 31, 2020 07:00 PM London

Join at: https://us02web.zoom.us/j/85725251949?pwd=cU5PWkhLWUUwVmRSL1FnK00xYW1EZz09

Meeting ID: 857 2525 1949
Password: 318487

People without an internet connection can call in by 'phone, but obviously won't see the slides! Find your local number: https://us02web.zoom.us/u/kxr4DEw2g

This project is not subsidised. You can help cover our costs by becoming a patron. Please sign up at: https://www.patreon.com/sephardi Our meetings are popular. Where we have more that 100 people wanting to join, patrons are given preference.

We are re-branding ourselves as Sephardic World! Look out for future messages from Sephardic World!

Best wishes,

Ton Tielen and David Mendoza
Sephardic World

****

***

Nachalot

 Short outline for people who have Nachala 

The recitation of Kaddish. – unable to be done without a minyan.

Being Shaliach Tzibbur –  unable to be done without a minyan  .

The study or teaching of Torah – can be done without a minyan and advisable to learn mishnayot "Leiluy nishmat".

Lighting a candle in "menucha" of the deceased and any other sort of Mitzva  "Leiluy nishmat"  

******

Halachot from Maran Rabbi Ovadia Yosef Ztz'l    

חג השבועות

נאמר בפרשת מתן תורה,
"ויסעו מרפידים ויבאו מדבר סיני, ויחנו במדבר, ויחן שם ישראל נגד ההר".
(שמות יט).

רבינו
חיים בן עטר, ה"אור החיים" הקדוש הקשה, שהרי בפסוקים שקודם לכן כבר נאמר
"לצאת בני ישראל מארץ מצרים, ביום הזה באו מדבר סיני",
ואם כן לכאורה, מדוע כפלה התורה וכתבה שוב "ויחנו במדבר", הרי ברור הדבר
שאם הגיעו למדבר גם חנו שם, ואם כן מה באה ללמדינו התורה בדבר זה?

ומסביר
האור החיים הקדוש, כי פסוק זה בא ללמדינו שלשה עיקרים בקבלת התורה, שמבלעדי שלשת
הדברים הללו אי אפשר היה לקבל את התורה, ועל ידם נתרצה הקדוש ברוך הוא לתת לבני
ישראל את התורה.

הראשון,
"ויסעו מרפידים", שקודם קבלת התורה, היו עם ישראל ברפיון ידים ועצלות גדולה, כדרכם של
עבדים משוחררים, ואף על פי כן הם הכינו עצמם והתגברו על מדותיהם הטבעיות, לקבל את
התורה בזריזות ובחשק, וקבלו על עצמם שלא להתעצל בלימוד התורה. כי כך טבע הדבר
בלימוד התורה, שדברי תורה צריכים חיזוק כל העת, ולכן התורה טורחת בכל פעם שהיא מזכירה
ענין לימוד התורה, לתת תוספת חיזוק, כמו שנאמר "לא ימוש ספר התורה הזה מפיך,
והגית בו יומם ולילה, הלא צויתיך חזק ואמץ", וכן על זה הדרך. ולפיכך הוצרכה התורה
לציין "ויסעו מרפידים", שהיו נרפים מאד, ברפיון ידיים, ואף על פי כן זרזו עצמם
לקבלת התורה בחשק ושמחה, ו"יסעו"
מאותו הרפיון שהיה להם קודם לכן. שזהו עיקר גדול ותנאי לזכות לכתרה של תורה.

העיקר
השני, "ויבאו מדבר סיני ויחנו במדבר", שהכוונה בזה שהגיעו עם ישראל
למדרגה רוחנית שהיא בבחינת מדבר, שהכל דשין ודורכין עליו, והוא מקום הפקר לכל, כמו כן ישראל הגיעו למצב
של ענווה ושיפלות רוח, כי מבלעדי זה אי אפשר לזכות לתורה, כי אין התורה שורה על
גסי הרוח, ועל כן משה רבינו זכה שהוא יקבל את התורה, לפי שהוא היה סמל ואות למופת
של ענוה גדולה שלא היה עוד כמותה. גם לא ניתנה התורה אלא על ההר הנמוך שבהרים, הר
סיני, כי אין השכינה שורה על גסי הרוח וגבהי הלב, ורק בזכות הענוה זכו ישראל לכתר
תורה.

והעיקר
השלישי, "ויחן שם ישראל כנגד ההר", אשר כמו שפירשנו כבר, לשון
"ויחן" הוא לשון יחיד, מפני שעם ישראל באותו הזמן היתה בינהם אחדות
גדולה, כאיש אחד בלב אחד, וגם זה הוא תנאי גדול לזכות לתורה, כי אין קבלת התורה רק
ליחידים שבישראל, אלא דוקא לכל כלל ישראל יחד, ועל כן התורה צריכה תמיד להיות
נלמדת בציבור, ואמרו רבותינו "חרב אל הבדים", חרב אל אותם שלומדים בד
בבד, כלומר לבדם, כי אין אדם זוכה לישרות בתורה, אלא כשהיא נלמדת עם עוד אדם,
שיעיר את תשומת לב חבירו כשהוא טועה בלימוד. (ואחר שידע כבר את עיקרי לימוד התורה
בדרך נכונה, יוכל ללמוד לבדו מתוך ספרי האחרונים, אשר גם על ידי העיון בהם יוכל
לעמוד על טעותו), ואשרי העם שהם באים בליל שבועות ללמוד תורה בציבור, במקום שהשכינה שורה בו,
אשר על כגון זה נאמר "ויחן שם ישראל כנגד ההר", כי כאיש אחד, זכו לקבל
את התורה, וכמו כן אנו, נזכה לאורה של תורה, משאת חיינו, בזכות ענוה ושפלות רוח,
לקבל מהגדולים מאיתנו את האמת, ולהודות תמיד על האמת, ולהשתדל כמה שאפשר להיות
באחדות גדולה, שמתוך כך תשרה עלינו השכינה הקדושה, ונזכה לכתרה של תורה

The Holiday of Shavuot

Regarding the giving of the
Torah, the Torah states (Shemot 19): “And they travelled from Refidim and they
arrived at the Sinai desert and they camped in the desert; and Israel camped
there opposite the mountain.” 

Rabbeinu Chaim ben Atar, the saintly “Or Ha’Chaim,” asks that in the previous
verses the Torah states, “On the third month of the Jewish nation leaving
Egypt, on this day they had come to the Sinai desert.” If so, why does the
Torah repeat the fact that they “camped in the desert”? Is it not clear that if
they arrived at the desert that they camped there as well? What does the Torah
mean to teach us by writing this? 

The saintly Or Ha’Chaim explains that the Torah is trying to convey to us three
key principles regarding receiving the Torah without which accepting the Torah
would have been impossible and because of which Hashem decided to give us the
Torah. 

The first is “Travelling from Refidim” (in Hebrew, “Refidim” is similar to the
word “Rifyon” meaning laxity) before the giving of the Torah, for the Jewish
nation experienced great carelessness and lethargy as all freed slaves do and
even so, they prepared themselves and overcame their natural character-traits
in order to be able to accept the Torah in a zealous and energetic manner by
accepting upon themselves not to become lazy in their Torah learning. This is
indeed the natural course of Torah learning that the Torah needs strengthening
and recommitment at all times. It is for this reason that any time the Torah mentions
learning Torah, the Torah adds a boost of encouragement as the verse states,
“This Sefer Torah shall not budge from your lips and you shall delve in it day
and night etc. have I not commanded you to be strong and courageous?” The Torah
therefore needed to point out that they “travelled from Refidim,” for they had
truly been slacking off, but even so they had energized themselves to accept
the Torah with desire and joy and they had thus “travelled away” from the
laxity they possessed beforehand, for this is a great principle and important
condition for meriting receiving the Torah’s crown. 

The second principle is “And they arrived at the Sinai desert and they camped
in the desert.” This means that the Jewish nation reached the lofty level
wherein they made themselves like a desert which is ownerless and everyone
walks through and tramples on. Similarly, the Jewish nation reached a high
level of humility and submissiveness, for without doing so, one cannot merit
accepting the Torah as the Torah does not identify itself with the arrogant. It
is also for this reason that Moshe Rabbeinu was the one chosen to receive the
Torah, for he served as an outstanding symbol of extreme humility, the likes of
which the world had never seen. Additionally, the Torah was given only on the
lowest of mountains, Mount Sinai, for Hashem’s presence does not rest on the
arrogant and the haughty and only because of their humility did the Jewish
nation merit receiving the crown of Torah. 

The third principle is “And Israel camped there opposite the mountain.” The
Torah uses the singular form of the word “camped” in order to teach us that the
Jewish nation was completely unified at that time, like one man with one heart.
This also serves as an important condition in order to receive the Torah, for
the Torah was not given to individuals among the Jewish nation; rather, it was
given to the entire nation as one. It is for this reason that the Torah must be
read in public. Indeed the verse states, “May a sword be to the loners” referring
to those who learn Torah alone, for one cannot merit having a correct
understanding of the Torah unless he learns with someone else who will be able
to bring the errors he has made in his learning to his attention. (Once one
masters the principles for how to properly learn Torah, one may then learn from
the works of the Acharonim alone, for by delving in them one will likewise be
able to realize if he has erred.) Praiseworthy is the nation whose people come
together to learn Torah on the night of Shavuot in a place where the holy
presence of Hashem rests. Regarding this does the verse state, “And Israel
camped there opposite the mountain,” for they merited receiving the Torah as
one. May we likewise merit gleaning from the eternal light of the Torah by virtue
of our true humility through accepting the true interpretation of the Torah
from those greater than us and admitting that their interpretation is indeed
true. Let us try our very best to always be completely unified, for this will
cause Hashem to rest His holy presence on us and we will thereby merit
receiving the crown of the Torah

 

 

חג
השבועות

נאמר בתורה
(שמות יט, אודות זמן מתן תורה), "בחודש השלישי לצאת בני ישראל מארץ מצרים,
ביום הזה באו מדבר סיני".

רבותינו במדרש
(פסיקתא) הקשו, ומדוע לא ניתנה תורה לישראל עד החודש השלישי (כלומר,
חודש
סיון, שהוא השלישי לחודשי השנה לפי מנין התורה) וחיכה הקדוש ברוך הוא עד החודש
השלישי? אמר רבי לוי, משל לבן מלך שהיה חולה ונתרפא, בקשו לשלוח אותו ללימודים,
אמר להם המלך, עדיין לא חזר זיו פניו אליו, ואיך יוכל ללמוד? אלא יתעדן שני ושלשה
חודשים במאכל ומשקה, ואחר כך יחזור ללמוד.

כך עם ישראל,
כיון שיצאו ממצרים, היו ראויים לקבל את התורה, אמר הקדוש ברוך הוא, עדיין לא בא
זיון של בני משיעבוד טיט ולבנים והם מקבלים את התורה? אלא יתעדנו בני שנים ושלשה
חודשים באכילת המן ובשליו, ואחר כך יקבלו את התורה. ואימתי? בחודש
השלישי.

חסד גדול עשה ה'
יתברך עמנו שנתן לנו את תורתו תורת אמת וחיי עולם נטע בתוכינו, אבל חסד בתוך החסד
הוא, שכאשר נתן לנו את התורה, בקש לתת אותה בידינו כשאנו בריאים בגוף, ולא בטירוף
מיד בצאתנו ממצרים. ואף על פי שיכול היה ה' יתברך לעשות נס, ולחזק את בני ישראל
כהרף עין, מכל מקום כבר כתבנו שרוצה הקדוש ברוך להנהיג את עולמו עד כמה שניתן בדרך
הטבע, ולכן חיכה לנו שנים ושלשה חודשים, ורק אז נתן לנו את התורה.

אמרו במסכת סוטה
(יד.) התורה, תחילתה גמילות חסדים וסופה גמילות חסדים, תחילתה גמילות חסדים, שנאמר
"ויעש ה' לאדם ולאשתו כתנות עור וילבישם", סופה גמילות חסדים, שנאמר
(לגבי קבורת משה) "ויקבור אותו בגי".

וכוונת
חז"ל במאמר זה, שכאשר רואים את התורה שתחילתה וסופה חסד, סימן הוא שהתורה
כולה תכליתה חסד. ואם כן כל התורה כולה שורשה חסד, וכל המצוות ואפילו עניני
המשפטים והקנינים כולם תלויים בחסדו של ה' יתברך, וכמו שכתב הרמח"ל, כי כל
טעם עבודתינו בעולם הזה הוא בכדי שנהיה ראויים לשכר בזכות ולא בחסד (כביכול), ולכן
גם בקנינים שתיקן לנו ה' יתברך במשפטי התורה, הכל הוא ענין חסד גדול, שתהיה לאדם
בעלות על חפציו, בכדי שיוכל להנות מיגיע כפו.

ומזה הטעם תקנו
רבותינו לקרוא בשבועות ממגילת רות, ששורש מגילה זו נעוץ במדת החסד, כמו שנאמר
"ותאמר נעמי יעש ה' עמכם חסד כאשר עשיתם עם המתים ועמדי".

והנה לכאורה לא
מוזכר במגילה שום חסד שעשו עם בעליהן, מלבד מה שהיו נשואות להם,
וכן
מה שנאמר בהמשך המגילה "ויען בועז ויאמר לה, הוגד הוגד לי את כל אשר עשית את
חמותך אחרי מות אישך", והדבר תמוה, שהרי רות לא עשתה דבר למענה של נעמי, שהרי
נעמי היא זו שהפצירה בה ללכת למולדתה ולעמה, ורות היא היא שדבקה בנעמי ועשתה זאת
אך ורק למען עצמה לטובתה האישית, ואם כן איזו שייכות יש כאן בכלל להחשיב את המעשים
הללו למעשים של חסד, עד שנאמר עוד בהמשך "ברוכה את לה' בתי, הטבת חסדך האחרון
מן הראשון", וגם כאן לא היה שום חסד במה שהלכה לבועז, שלא עשתה כן אלא לטובת
עצמה, ואם כן איך הפסוק קורא לזה חסד?

חז"ל
אומרים בפסחים (ח.), האומר אתן צדקה על מנת שיחיה בני, הרי זה צדיק גמור.
ומשמע
שאף שעשה צדקה למען עצמו ולא לשם שמים, בכל זאת מעשיו רצויים לפני ה'
יתברך,
ונמצא אם כן שבכל מעשה שאדם עושה, אף על פי שהוא עושה כן בעיקר למען עצמו, מכל
מקום כל שגם הזולת מרויח מכך משהו, והוא חושב גם כן להטיב עם זולתו, מעשיו נחשבים
למעשי חסד וצדקה.

חנוני,
או
מוכר ספרים, או נהג אוטובוס, שעושים את כל מעשיהם למען עצמם לפרנסתם,
מכל
מקום אם הם עושים מעשיהם גם על מנת להטיב לאחרים, ואחרים נהנים ממעשיהם, הם מקימים
בכל מעשיהם מצוות לאין חקר.

ומכאן גם עלינו
ללמוד לאידך גיסא, שהרי כמה חסדים אנו מקבלים מהזולת, וכמה הזולת מטיב עמנו, נמצנו
חייבים הרבה מאד הכרת טובה כלפי סביבתינו, ובהכרה זו אנו עושים נחת רוח לה' יתברך,
בבואינו להטיב מדה כנגד מדה לזולתינו.

החסד הגדול
שעשתה רות, הוא מפני שסוף סוף בזכותה של רות לא נשארה נעמי בודדה בעולם, וכן מה
שהלכה עם בועז, נחשב לה לחסד גדול, שמתוך כך זכתה להקים עמו את מלכות בית דוד, בית
ענק, עבור חסד.

נוהגים לקרות
במגילת רות בחג השבועות, להורות שיסוד התורה ומהותה הוא חסד, ללמוד וללמד לשמור
ולעשות, ללמוד על מנת ללמד (ראשי תיבות אדם לעמ"ל יולד, ללמוד על מנת ללמד),
אין לך חסד גדול מזה, שאדם מעשיר אחרים מהעושר הרוחני שנתן לנו ה' יתברך, וכמו
שאמר רבי יהושע בן לוי, כל המלמד את בן בנו תורה, מעלה עליו הכתוב כאילו קבלה מהר
סיני, שנאמר "והודעתם לבניך ולבני בניך". וזהו רק אם מלמד את נכדו בן
בנו תורה. אבל אם מלמד אחרים, אפילו הקדוש ברוך הוא גוזר גזירה, מבטלה בשבילו, וכל
זאת עבור השפע שמשפיע מטובו לאחרים.

The Holiday of Shavuot

The Torah introduces the
momentous event of the giving of the Torah to the Jewish nation with the verse
(Shemot 19), “On the third month from when the children of Israel left Egypt,
on this day they arrived at the Sinai desert.” 

Our Sages in the Pesikta ask: Why is it that the Torah was not given to the
Jewish nation until the Third month (i.e. the month of Sivan, which is the
third month according to the Torah’s calculation with the year beginning with
Nissan)? Rabbi Levi explained this with a parable: Once, a king’s son became
ill. When he was healed, his advisors wished to send him back to school immediately.
The king said, “My son’s radiance did not yet return to him, how do propose
that he learn? Let him enjoy himself with food and drink for two or three
months and then he will return to his studies.” 

So too, when the Jewish nation left Egypt, they were worthy of receiving the
Torah. However, Hashem said, “they have not yet regained their radiance after
the bondage of cement and bricks and they wish to receive the Torah? Rather, I
shall allow my children to enjoy themselves by eating the Manna and quail and
let them then receive the Torah during the Third month.” 

Hashem performed a great kindness for us by giving us a true Torah and imbuing
us with eternal life; however, within this kindness, Hashem performed another
kindness for us by giving us the Torah only when we were physically healthy and
capable of receiving it and not when we were in a frenzy immediately following
our exodus from Egypt. Although Hashem could have performed a miracle and
instantly strengthen the Jewish nation, we have already written in the past
that Hashem wishes, as much as possible, to direct the world in a natural
manner. It is for this reason that he waited almost three months for us until
we were able to receive the Torah. 

The Gemara (Sotah 14a) states: “The Torah begins with kindness and ends with
kindness. The Torah begins with kindness, as the verse states, ‘Hashem made for
the man and his wife leather tunics and he clothed them.’ The Torah ends with
kindness, as the verse states, “And He (Hashem) buried him (Moshe Rabbeinu) in
the valley.’” 

Our Sages mean to teach us that just as we see that the Torah begins and ends
with acts of kindness, this signifies that the entire Torah is the epitome of
kindness. If the entire root of Torah is kindness, it follows that all of the
Mitzvot of the Torah, include the detailed monetary laws, are all contingent on
Hashem’s endless kindness. Indeed, Rabbeinu Moshe Chaim Luzzato (author of
Mesillat Yesharim) writes that our entire service of Hashem in this world is
because we wish to earn our reward and not only to receive it as a result of
Hashem’s kindness. Thus, even when the Torah commands us regarding various
methods of acquisition and other intricate monetary laws, this is a result of
Hashem’s kindness to us, for He wishes us to gain possession of our material
belongings so that one may enjoy the fruits of his labor. 

It is for this reason that our Sages instituted that Megillat Ruth be read
during the Shavuot holiday, for the theme of this Megillah is inherently
kindness, as the verse states, “Naomi said: ‘May Hashem perform kindness with
you, just as you have done with the deceased and with me.’” 

However, the Megillah seemingly does not mention any other kindness that Ruth
and her sister performed for their husbands other than the fact that they were
married to them. Similarly, the verse later in the Megillah states, “Boaz
replied and told her: ‘I have been told about everything you have done for your
mother-in-law after your husband’s demise.’” This is quite perplexing, for Ruth
did not do anything for Naomi as Naomi actually pleaded with Ruth to return to
her land and her people while Ruth cleaved to Naomi for her own personal
benefit. If so, how can such actions be considered acts of “kindness,” so much
so that the verse states, “My daughter, you are blessed to G-d; your last
kindness is better than your first”? Here too, Ruth went to Boaz for her own
benefit; how can the verse call this kindness? 

Our Sages (Pesachim 8a) teach us: “One who says, “I shall donate money to
Tzedakah on the condition that my son lives,’ is considered completely
righteous.” It seems that although one donated charity for one’s own benefit
and not for the sake of Heaven, one’s actions are nevertheless accepted and
appreciated by Hashem. Based on this, any action that one performs, even if one
intends to do so primarily for one’s self, as long as others are gaining from
this action as well and the individual does intend for others to benefit, one’s
actions are considered those of kindness and charity. 

Thus, if a grocer, bookseller, or bus driver do their work primarily for their
own livelihood, nevertheless, as long as they also intend to benefit others and
others do indeed benefit from their actions, they perform endless Mitzvot by
doing so. 

On the other hand, we must realize how much kindness we receive from others and
how much gratitude we owe to those around us. This realization causes Hashem
great satisfaction when we give back to others and perform acts of kindness
with them. 

The great kindness which Ruth performed for Naomi was that, ultimately, Naomi
did not remain alone in the world. Similarly, the fact that she went and
married Boaz was likewise considered a great act of kindness, for by doing so,
she was a partner in establishing the illustrious dynasty of King David’s
kingdom. 

We customarily read Megillat Ruth on Shavuot in order to show that the basis of
the Torah and its essence is pure kindness by learning, teaching, and observing
the Torah’s laws. Indeed, the greatest kindness possible is teaching Torah to
others, for by doing so, one shares the spiritual wealth Hashem has given the
Jewish nation with others. Similarly, the Gemara states, “Rabbi Yehoshua ben
Levi said: One who teaches his grandson Torah is considered to have transmitted
the Torah to him from Mount Sinai, as the verse states, ‘And you shall make
them known to your sons and your grandsons.” This applies when one teaches
one’s grandson Torah. However, if one teaches Torah to others, even if Hashem
has decreed a harsh decree, Hashem will annul it for this individual because of
the spiritual wealth and abundance that one shares with others. 

—

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.

*****

Q & A on Parashat Bamidbar

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

1. Why were the Jewish People counted so frequently?
   1:1 – They are very dear to G-d.
2. What documents did the people bring when they were counted?
   1:18 – They brought birth records proving their tribal lineage.
3. What determined the color of the tribal flags?
   2:2 – Each tribes flag was the color of that tribes stone in the breastplate of the kohen gadol.
4. What is the difference between an "ot" and a "degel"?
   2:2 – An "ot" is a flag, i.e., a colored cloth that hangs from a flagpole. A degel is a flagpole.
5. How do we see that the Jews in the time of Moshe observed techum Shabbat – the prohibition against traveling more than 2,000 amot on Shabbat?
   2:2 – G-d commanded them to camp no more than 2,000 amot from the Ohel Moed. Had they camped farther, it would have been forbidden for them to go to the Ohel Moed on Shabbat.
6. What was the signal for the camp to travel?
   2:9 – The cloud over the Ohel Moed departed and the kohanim sounded the trumpets.
7. What was the sum total of the counting of the 12 tribes?
   2:32 – 603,550.
8. Why are Aharon's sons called "sons of Aharon and Moshe"?
   3:1 – Since Moshe taught them Torah, its as if he gave birth to them.
9. Who was Nadav's oldest son?
   3:4 – Nadav had no children.
10. Which two people from the Book of Esther does Rashi mention in this week's Parsha?
    3:7 – Bigtan and Teresh.
11. Why did the levi'im receive ma'aser rishon?
    3:8 – Since the leviim served in the Mishkan in place of everyone else, they received tithes as "payment."
12. Which groups of people were counted from the age of one month?
    3:15, 40 – The leviim, and the firstborn of Bnei Yisrae l.
13. Name the first descendant of Levi in history to be counted as an infant.
    3:15 – Levis daughter Yocheved was born while the Jewish People were entering Egypt. She is counted as one of the 70 people who entered Egypt.
14. Who assisted Moshe in counting the levi'im?
    3:16 G-d.
15. Why did so many people from the tribe of Reuven support Korach in his campaign against Moshe?
    3:29 – The tribe of Reuven was encamped near Korach, and were therefore influenced for the worse. This teaches that one should avoid living near the wicked.
16. Why did so many people from the tribes of Yehuda, Yissachar and Zevulun become great Torah scholars?
    3:38 – The tribes of Yehuda, Yissachar and Zevulun were encamped near Moshe, and were therefore influenced for the good. This teaches that one should seek to live near the righteous
17. In verse 3:39 the Torah states that the total number of levi'im was 22,000. The actual number was 22,300. Why does the Torah seem to ignore 300 levi'im?
    3:39 – Each levi served to redeem a first-born of the Jewish People. Since 300 leviim were themselves firstborn, they themselves needed to be redeemed, and could therefore not redeem others.
18. The firstborn males of the Jewish People were redeemed for five shekalim. Why five shekalim?
    3:46 – To atone for the sale of Yosef, Rachels firstborn, who was sold by his brothers for five shekalim (20 pieces of silver.)
19. During what age-span is a man considered at his full strength?
    4:2 – Between the ages of 30 and 50.
20. As the camp was readying itself for travel, who was in charge of covering the vessels of the Mishkan in preparation for transport?
    4:5 – The kohanim.

Halachot from Maran Rabbi Ovadia Yosef Ztz'l    

שכח לומר יעלה
ויבוא, ועבר זמן התפלה

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

שאלה: האם נכון הדבר שאסור
לנשים לעשות מלאכה בראש חודש?

תשובה: אמרו רבותינו בפרקי דרבי אליעזר, שבזמן חטא העגל, אמר אהרן
לכל עדת ישראל "פרקו נזמי הזהב אשר באזני נשיכם בניכם ובנותיכם" כדי
להתיך את כל הזהב ולעשות ממנו את עגל הזהב. וכששמעו על כך הנשים, לא רצו לתת
נזמיהן לבעליהן, ואמרו
להם, אתם רוצים לעשות פסל ומסכה תועבת ה' שאין בו כוח להציל, לא נשמע לכם! ונתן
להן הקדוש ברוך הוא שכרן בעולם הזה, שהן משמרות ראשי חודשים יותר מן האנשים, ושכרן
לעולם הבא שהן עתידות להתחדש כנשר נעוריהן, כמו המולד של ראשי חדשים. ולפיכך נהגו
הנשים שלא לעשות מלאכה בראש חודש. ונאמרו אודות מנהג זה עוד כמה טעמים. והטור
הוסיף טעם בשם אחיו רבי יהודה (בעל שו"ת זיכרון יהודה) לפי שהמועדים נתקנו
כנגד האבות (שהרי ישנם שלושה מועדים מן התורה, פסח, סוכות ושבועות) ושנים עשר ראשי
חדשים נתקנו כנגד שנים עשר השבטים, וכשחטאו ישראל בחטא העגל ניטלו (נלקחו) מהם
וניתנו לנשותיהם, לזכר שלא היו באותו החטא.

אולם
כתב מרן הרב עובדיה יוסף זצ"ל, שלא נהגו הנשים לאסור עליהן כל מלאכה, אלא רק
מלאכות טויה (של חוטים, שהיא מלאכה קשה שהיו נוהגות הנשים לעשותה) וכדומה, וכן כתב
הגאון יעב"ץ בספרו מור וקציעה, שמלאכות קלות ממלאכת הנשים ודאי מותרות לעשותן
בראש חודש, ולפיכך
מותרות גם לכבס במכונת כביסה שאין בה טורח כל כך, ומותרות לסרוג ולתפור לצורך בני
ביתן, אבל לא לצורך קבלת שכר מאנשים אחרים. והעובדות והעוסקות במלאכתן לצורך
פרנסתן, שאם לא יעבדו בראש חודש יפסידו פרנסתן, מותר להן לעבוד בראש חודש.

בימי
הראשונים, היו גם אנשים רבים, שנמנעו
מעשיית מלאכה בימי ראש חודש, מכמה טעמים, ולפיכך כתב מרן החיד"א, שאדם הרוצה להחמיר שלא
לעשות מלאכה בראש חודש, יחשב לו הדבר לצדקה (כלומר, לזכות מיוחדת) וכתב עוד מרן הרב זצ"ל, שהנוהג
שלא לעשות מלאכה בראש חודש, ומקדיש
את אותו היום לתורה, אשריו ואשרי חלקו, (ואם רוצה לבטל מנהגו צריך לעשות
"התרת נדרים" אם לא אמר שעושה כן "בלי נדר".)

Question: Is it correct that women may not perform work
on Rosh Chodesh?

Answer: Our Sages teach us in Pirkei
De’Rabbi Eliezer that during the sin of the Golden Calf, Aharon told the entire
Jewish nation, “Remove the golden rings from the ears of your wives, sons, and
daughters” in order to melt down this gold and use it to form the Golden Calf.
When the women heard this, they refused to give their golden jewelry to their
husbands and told them, “We shall not allow you to form an idol repulsive to
Hashem which cannot save you at all!” Hashem rewarded them in this world by
having them observe Rosh Chodesh more than men. Their reward in the World to
Come is that their youthfulness shall be rejuvenated like an eagle similar to
the “rebirth” of the moon on Rosh Chodesh. It is therefore customary for women
not to perform work on Rosh Chodesh. There are several other reasons offered
for this custom. The Tur adds in the name of his brother, Rabbeinu Yehuda
(author of Responsa Zichron Yehuda), that the festivals correspond to our
Patriarchs (as there are three festivals in the Torah: Pesach, Shavuot, and
Sukkot) and the twelve Rashei Chodashim correspond to the twelve tribes. When
the Jewish nation sinned in the incident regarding the Golden Calf, Rosh
Chodesh was taken away from the men and given to the Jewish women as a
commemoration that they were not involved in this sin.

Nevertheless, Maran Rabbeinu Ovadia Yosef zt”l writes that women did not
customarily prohibit themselves from performing any kind of work and this only
applies to spinning and weaving (threads, which is an intricate and difficult
craft) and the like. Indeed, Hagaon Ya’abetz writes in his Sefer Mor Uktzia
that any works that are lighter and easier than women’s crafts are certainly
permissible on Rosh Chodesh. It is therefore permissible for women to launder
clothing in a washing machine, for this is not such a hassle. They are likewise
permitted to knit and sew when this is necessary for the members of their
household; however, they should not do so for others in order to earn a profit.
Those women who work in order to earn a living and will lose money by not
working on Rosh Chodesh may indeed work on Rosh Chodesh.

In the times of the Rishonim, there were also many men who abstained from
performing work on Rosh Chodesh for several reasons. It is for this reason that
Maran Ha’Chida writes that a man who wishes to act stringently and abstain from
performing work on Rosh Chodesh is considered especially meritorious. Maran
Harav zt”l adds that if a man abstains from performing work
on Rosh Chodesh and dedicates the entire day to Torah study is indeed very
praiseworthy. (If one wishes to annul this custom and did not say “Bli Neder”
before beginning to observe it, one must perform the order of “Annulment of
Vows.”)

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*****

Q & A on Parashat Behar Bechukotai

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

Behar

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. Why does the Torah say in 26:46 "Torot" (plural) and not "Torah" (singular)?
    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. 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?
    25:38 – The prohibition against taking interest is accompanied by the phrase, "I am Hashem your G-d who took you out of Egypt." Rashi explains that just as Hashem discerned in Egypt between those who were firstborn and those who were not, so too will Hashem 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.

Bechukotai

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 Beit Hamikdash 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    

לפום צערא
אגרא

שנינו בפרקי אבות (פרק ה משנה כב): "בן הא
הא (שם של חכם שהיה מן התנאים) אומר:
"לפום צערא אגרא".
כלומר, לפי גודל הצער – השכר. שבעולם הבא, כששוקלים את מעשי האדם, לדעת מהו השכר
המגיע לו, לא שוקלים את הדברים אך ורק לפי חשיבות המצוה, שאם היא מצוה גדולה, יקבל
שכר גדול, ואם היא מצוה "קטנה" יקבל שכר מועט, אלא שוקלים את כל הטורח
שהיה לאדם בכל מצוה ומצוה, שאם התגבר הרבה בכדי לכבוש את יצרו, יקבל שכר גדול על
מעשיו, ואם טרחתו היתה מועטת, גם שכרו מועט יותר.

מעשה ביהודי סוחר, שנסע בעגלה למסחרו, ובהיותו בדרך,
השמים התקדרו בעבים, וירד שלג כבד,
והאיש תעה מדרך השכל, כי המסילה
כוסתה בשלג, ואבד ממנו מנוס עד שעה מאוחרת בלילה.

הרגיש האיש בעצמו שהוא עומד לקפוא מקור, החליט
לעזוב את העגלה, וצעד ברגל שעה ארוכה עד שראה אור נוצץ, והגיע לשם כל עוד נפשו בו.
וזה היה ביתו של הרב, שישב באותה שעה ושקד על תלמודו לפני האח המבוערת. וכשדפק
האיש על דלתו של הרב,
מיהר הרב, קם ממקומו, וסידר עבורו
שמיכות חמות, ומשקה מהביל, והשיב את רוחו.

בבוקר, כשקמו איש לדרכו, שאל האיש את הרב, אדוני
הרב, עינך הרואות את גודל צערי ועמלי בעולם הזה בכדי להביא טרף לביתי, מה עם העולם
הבא שלי, לכל הפחות יהיה לי עולם הבא?

ענה לו הרב, מה תדבר?, אם
העולם הזה שאינו אלא כפרוזדור לפני העולם הבא, שהוא פלטרין של מלך, ואפילו כך אינך
מצליח להשיג לך שלוה עם כל הזמן שאתה משקיע למענו, קל וחומר העולם הבא, שאם
לא יטרח האדם בערב שבת, מה יאכל בשבת? וכי עולם הבא הוא הפקר? עליך לעמול, לקנות
תורה ומצות ומעשים טובים, ואז תקנה לך עולם הבא, כמו שאמרו, "קנה לו דברי
תורה, קנה לו חיי עולם הבא".

וכן מובא במדרש, מעשה ברבי שמעון בן לקיש, שהיה
יושב ועמל כל היום כולו בתורה במערה אחת בטבריה. והיה סוחר כדים אחד, שהיה דואג
בכל יום להכין כד אחד מלא מים לרבי שמעון בן לקיש, בכדי שיהיה לו במה ליטול את
ידיו ולשתות.

יום אחד, ישב עם רבי שמעון ואמר לו, רבי, הזוכר
אתה שהיינו אני ואתה הולכים לבית ספר אחד?, כלומר, הלא אנו חברי ילדות, האם זוכר
אתה?, הוסיף אותו סוחר ואמר לרבי שמעון, אתה זכית להיות חכם בתורה, ואני לא זכיתי,
התפלל עלי שיהיה חלקי עמך לחיי העולם הבא. אמר לו רבי שמעון בן לקיש, ומה אתפלל
עליך? הרי תבא לעולם הבא עם בני אומנותך, שכל איש ואיש אין מושיבין אותו לעולם הבא
אלא עם בני אומנותו.

כלומר, לא תועיל ברכת רבי שמעון בן לקיש, על אדם
שאינו טורח לזכות בחיי העולם הבא,
ומי שכל טרחתו היתה במסחר בכדים,
אף אם כל עסקו היה ביושר ובאמונה, לא ישב לעולם הבא, אלא עם סוחרי כדים כמוהו,
שהיה מסחרם באמונה, אבל לא היו אלא סוחרי כדים.

וממעשיות אלו יש ללמוד מוסר השכל בפרט בזמנינו,
שכל אדם ואדם טורח כל היום כולו בפרנסתו ובהשגת כל עניני העולם הזה, ורק אחרי
עשרות בשנים, כשכבר תש כחו, הוא מתפנה מעסקיו, ורואה כי כילה ימיו לריק, ועתה אין
לו קנין רוחני, והוא לומד ומקיים מצות ברמה נמוכה, כילד בבית הספר. ולכן כל אדם
צריך להתעורר משנתו,
ולהיות חרוץ במלאכתו, מלאכת שמים,
להזהר להתמיד בעלייה בעבודת ה', בקיום המצות ובקביעת עתים לתורה וללימוד ההלכה,
ובשכר זאת אל חי נעלם, יתן שכרו מושלם, לזכות לחיי העולם הבא, עם שאר נפשות
הצדיקים והחסידים.

Reward Depends on Suffering

Our Sages teach us in Pirkei Avot (Chapter 5, Mishnah
22): “Ben Heh Heh (the name of one of the Tannaic Sages) says: Based on how
much one suffers is one rewarded.” In the World to Come, when one’s actions are
scrutinized to determine how much reward one deserves, one’s actions are not
only weighed based on the importance of the Mitzvah, i.e. if it is a great
Mitzvah one will receive great reward and if it is a “small” Mitzvah one will
receive less reward; rather, the difficulty one endured while performing every
single Mitzvah is weighed so that if one needed to garner much inner-strength
in order to overcome one’s evil inclination, one’s reward will be great whereas
if one troubled himself only minimally, one’s reward will also be minimal.

A story is recounted about a certain Jewish businessman
who was once travelling by wagon to do business. While on the way, the sky
darkened and a heavy snow fell causing this man to lose his way, for the road
was completely covered with snow; he traveled off the beaten path until it was
finally very late at night.

The man felt as though he was beginning to become
frostbitten so he decided to leave his wagon and he started trekking by foot
for many long hours until he saw some light in the distance and when he arrived
at this house, he was barely alive. This happened to have been the house of the
rabbi who was up late at night studying Torah by candlelight. When the rabbi
heard the knock at the door, he quickly let the man in and prepared him warm
blankets and a steaming beverage to restore him to health.

In the morning when the men were about to part ways, the
businessman turned to the rabbi and told him, “Honored rabbi, you can clearly
see how much suffering I must endure in order to sustain my family, what shall
be with my share in the World to Come? Will I have a share in it?”

The rabbi answered, “What do you mean? If in this world,
which is considered only the entrance hall before the World to Come which is
considered the King’s palace you have difficulty attaining peace and
tranquility with all of the efforts you invest in it, how much more so
regarding the World to Come, if one does not prepare on Erev Shabbat, what
shall one eat on Shabbat? Do you think that the World to Come is a free ride?
You must toil to acquire Torah, Mitzvot, and good deeds in order to secure your
place in the World to Come, as our Sages taught, ‘If one has acquired Torah, he
has acquired himself eternal life.’”

A similar concept is brought down by the Midrash that
Rabbi Shimon ben Lakish would sit and toil in Torah all day long in a certain
cave in Teveria (Tiberias). There was a certain jug merchant who would make
sure to prepare a jug of water for Rabbi Shimon ben Lakish every day so that he
would be able to purify his hands and drink.

Once, this merchant sat with Rabbi Shimon at which point
he asked him, “Rabbi, do you remember that we were childhood friends and we
even studied in the same school? While you have merited becoming an outstanding
Torah scholar, I have not. Please pray for me that I should share in your share
in the World to Come!” Rabbi Shimon replied, “How can I pray for you? Your
share in the World to Come will be with members of your own trade, for in the
World to Come, every person is seated with the other members of his own trade,”
meaning that the blessing of Rabbi Shimon ben Lakish would not help someone who
did not strive to acquire himself a great share in the World to Come. Even one
who is a jug merchant and whose business is run with integrity and honesty will
only merit sitting in the World to Come with other honest jug merchants, but
jug merchants nonetheless.

From the above incidents one can learn an important
lesson, especially for our days, in that every person struggles every day to
earn a living and reach other materialistic goals and only after a few decades,
when one is already old and weak, does one free himself from his prior
dealings, at which point he realizes that all of his materialistic pursuits
were for naught and he is devoid of any spiritual assets and his Torah learning
and Mitzvot observance are at a low level, like a schoolboy. Thus, every person
must arouse himself from his slumber and work diligently in the work of Heaven
and always be certain to ascend in levels of service of Hashem through
fulfilling the Mitzvot and setting established times for Torah study
(especially Halacha). In this merit, Hashem will reward one handsomely and
grant one a generous share in the World to Come together with all of the
righteous and pious souls of Israel.

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

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

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Thank you, Hatzlacha & all the best

Halachot from Maran Rabbi Ovadia Yosef Ztz'l    

המנהג לפתוח את כפות הידיים לרווחה בשעה שאומרים פסוק "פותח את ידיך"

The Custom of Spreading One’s Palms Wide Open While Reciting the Verse “Pote’ach Et Yadecha”

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

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

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Thank you, Hatzlacha & all the best