Newsletter Parashat Emor

April 28, 2021July 13, 2022 5781

Have a look at our website www.moorlane.info

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Lag Ba'Omer Event

Kumtzitz TOMORROW

Thursday Evening

Mincha 8:15pm

Foreword by Rabbi Stamler

“Rabbi Akiva – The Eternal Optimist”

Kumtzitz with Rabbi Aviv Bar Ilan

Arbit & Sefirat HaOmer at 9:26pm

All welcome

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Shabbat Afternoon Programme

5:15 pm Avot Ubanim

5:50 pm Pirke Avot

6:00 pm Mincha

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New Gemara Shiur in Ivrit with Rabbi Harary

Starting Masechet Ta'anit

Sunday 2nd April 6.25pm,

Mincha & Arbit 7.25pm

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Save the Date

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לוח זמני תפלה לקיץ תשפ״א

Summer Timetable 5781 – 2021

מוצאי שבת	ערבית )מוצ”ש(	סוף זמן קראת שמע	זמן שבת	פלג מנחה (תה״ד)	פלג מנחה (לבוש)	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Shema to be read before	Candles to be lit by		Earliest Candle lighting	Minha & Kabbalat Shabbat*	Date	Parasha
PM	PM	AM	PM	PM	PM	PM
9:38	9:35	9:20	8:22	7:39	7:04	6:45	30 Apr/1 May	אמור

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.

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Q & A Parashat Emor

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

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

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

ל”ג ול”ד לעומר

מה אירע ביום ל”ג לעומר?

יום ל”ג לעומר, שעושים בו שמחה יתירה,
ולא אומרים בו תחנון (וידוי ונפילת אפיים), משום שהוא יום שנתגלו בו סתרי תורה,
ובו ניצול רבי שמעון בר יוחאי מעונש מיתה, ובו התחיל רבי עקיבא ללמד את חמשת
תלמידיו שהפיצו את התורה בכל העולם, וכמו שהארכנו כבר בשנים עברו, בביאור הדברים, מדברי הפוסקים, רבינו
האר”י ומרן החיד”א.

מנהגי אבלות בל”ג לעומר
כל מנהגי האבלות שנוהגים בהם בימי העומר (מחמת פטירתם של תלמידי רבי
עקיבא), וכגון מה שנהגו שלא לשאת אשה, ושלא להסתפר ולהתגלח וכיוצא בזה, נחלקו
הפוסקים אם יש להזהר בדברים אלה עד יום ליל ל”ג לעומר, או שיש להזהר בכל אלו
עד ליום ל”ד לעומר (כלומר, ביום ל”ד לעומר בבוקר).

ומנהג האשכנזים, שהם נושאים נשים החל מליל ל”ג לעומר, מפני שהם סוברים
שתלמידי רבי עקיבא פסקו למות ביום ל”ג לעומר, וכך פסק הרמ”א (סימן
תצ”ג), שכך כתבו כמה ראשונים (ומהם בעל ספר המנהיג), שקבלה בידם שביום
ל”ג פסקו מלמות, ואף בליל ל”ג לעומר יש מהאשכנזים שנוהגים להקל לשאת אשה.

אבל מנהג הספרדים ובני עדות המזרח, שאין נושאין נשים, ולא מסתפרים, עד ליום
ל”ד לעומר בבוקר,

טעם הדבר שאנו נזהרים במנהגי האבלות עד ליום ל”ד לעומר, מבואר על פי
מה שכתב בספר המנהיג (דף עב עמוד ב, חיברו רבי אברהם ברבי נתן הירחי הראב”ן,
שחי בלוניל ונפטר בשנת תתקע”ה 1215) בשם רבינו זרחיה הלוי (הרז”ה בעל
המאור) שמצא כתוב בספר קדמון הבא מספרד, שכל תלמידי רבי עקיבא מתו “מפסח ועד
פרוס עצרת”, ומאי פרוס, (כלומר, מה הכוונה “בפרוס”?), פורסא, פלגא
(דהיינו “פרוס” פירושו חצי מהתקופה שקודמת לשבועות) כדתנן, (כמו
ששנינו), שואלין בהלכות הפסח קודם הפסח שלושים יום, ופלגא דידהו, (וחצי משלושים
יום), דהיינו ט”ו יום קודם עצרת (קודם חג השבועות). וכן כתבו עוד מרבותינו
הראשונים, וביארו שאם נסיר חמשה עשר מארבעים ותשעה יום שבין פסח לעצרת נשארו
שלושים וארבעה ימים, ומכל מקום ביום ל”ד לעומר בבוקר, כבר מותר לשאת אשה משום
שמקצת היום ככולו לענין אבילות, וכיון שכבר עבר קצת מיום ל”ד אין צריך יותר
לנהוג אבילות.

ויהי רצון שזכותם של רבי שמעון בר יוחאי ורבי אלעזר בנו תעמוד לנו ולכל
ישראל, ונזכה לתשובה שלימה וגאולה קרובה, אמן.

The 33rd and 34th Days of the Omer

What Occurred on the 33^rd Day
of the Omer?
The 33^rd day
of the Omer (commonly known as Lag Ba’Omer), which is celebrated
amid great joy and when Tachanun (confessional prayer found after
the Amida prayer) is omitted for it marks the day when the secrets of the Torah
were revealed, Rabbi Shimon bar Yochai was saved from his death sentence and
Rabbi Akiva started teaching his five students that would eventually spread the
Torah to the rest of the world, as we have already discussed. This is based on
the words of the Poskim, the saintly Ari z”l, and Maran Ha’Chida.

Mourning Customs on the 33^rd Day
of the Omer
Regarding all of the customs of mourning that have been customarily observed
during the Omer period (due to the passing of the students of Rabbi Akiva), for
instance, abstaining from getting married, taking haircuts, and shaving, there
is a dispute among the Poskim whether these customs must be observed until the
33^rd day of the Omer or until the 34^th day of
the Omer (i.e. the morning of the 34^th).

The custom of the Ashkenazim is to permit weddings
beginning from the night of the 33^rd of the Omer, for they are
of the opinion that Rabbi Akiva’s disciples ceased dying on the 33^rd of
the Omer. This is indeed the ruling of the Rama (Chapter 493) in the name of
several Rishonim (including the author of the Sefer Ha’Manhig) who have
accepted by way of oral tradition that the students of Rabbi Akiva stopped
dying on the 33^rd day of the Omer. Some Ashkenazim have the
custom to permit weddings even from the night of the 33^rd of
the Omer.

Nevertheless, the Sephardic custom is to abstain
from holding weddings or taking haircuts until the morning of the 34^th day
of the Omer.

The reason why we customarily abstain from these
things until the 34^th of the Omer is based on the words of the
Sefer Ha’Manhig (page 72b, authored by Rabbeinu Avraham bar Natan Ha’Yarchi,
the Ra’avan, who lived in Lonil and passed away in the year 4975 [1215]) in the
name of Rabbeinu Zerachya Ha’Levi (the Razah, Ba’al Ha’Maor) who found in an
early manuscript found in Spain, that all of Rabbi Akiva’s students passed away
from Pesach until “Half of Shavuot,” and this refers to half of the period
prior to Shavuot, which is thirty days, as the Mishnah tells us, “One must
begin to inquire about the laws of Pesach thirty days before the holiday”;
thus, half of thirty is fifteen days before the holiday of Shavuot. Several
other Rishonim write accordingly. Thus, if we subtract fifteen from the
forty-nine days between Pesach and Shavuot, the difference is thirty-four.
Nevertheless, beginning from the morning of the 34^th day of the
Omer, it is already permissible to hold weddings, for regarding mourning, the
rule is “A portion of the day is considered like the entire day” and since some
of the 34^th day has already passed, one need not continue to
observe the mourning customs.

May the merits of Rabbi Shimon bar Yochai and his
son, Rabbi Elazar, protect us all and may we all merit repenting fully and
taking part in the Final Redemption, speedily and in our days, Amen.

יום ל”ג לעומר

יום ל”ג לעומר, שבו שמחים בהילולא של התנא האלהי רבי שמעון
בר יוחאי זכותו תגן עלינו אמן.

כתב מרן רבינו עובדיה יוסף זצ”ל, כי אחד הדברים שמצאנו ברבי שמעון בר
יוחאי, שלא נמצאה להם דוגמא אצל אחרים מגדולי רבותינו, היא גילוי סודות התורה. כי
עד זמנו של רבי שמעון בר יוחאי, לא ניתנה רשות מן השמים לשום אדם לגלות את סודות
התורה ברבים, (וכמו שאומרים בפתיחת אליהו), עד שהופיעה דמותו של רבי שמעון, שזכה
לגלות סודות התורה והקבלה ברבים לתלמידים צדיקים וחסידים, “דָרַשׁ כָּל
תַּעֲלוּמוֹת בְּעֹז וְתַעֲצוּמוֹת”, ואחת הסיבות לכך שזכה רבי שמעון למה שלא
זכו תנאים אחרים, היה מפני מסירותו ללא גבול בשקידה על לימוד תורתינו הקדושה, וכמו
שאמרו במסכת שבת (יא.), “כגון רבי שמעון בר יוחאי שתורתו אומנותו”.
כלומר, לשם ולתפארת נודע שמו של רבי שמעון, שהיה ראוי לקרוא עליו יותר מעל אחרים
את התואר “תורתו אומנותו“.

כל זאת משום שרבי שמעון בר יוחאי היה נאמן לשיטתו (במסכת ברכות לה:), כי על
עם ישראל מוטל לשבת ולעסוק בתורה יומם ולילה, כמו שנאמר “והגית בו יומם
ולילה” פשוטו כמשמעו. ומלאכתן של ישראל תעשה בידי אחרים, “וְעָמְדוּ
זָרִים וְרָעוּ צֹאנְכֶם וּבְנֵי נֵכָר אִכָּרֵיכֶם וְכֹרְמֵיכֶם”, רבי שמעון
בר יוחאי לא היה יכול לסבול את העוזבים חיי עולם ועוסקים בחיי שעה של פרנסה. וזאת
משום שהוא ידע היטב את ערכה הרב של התורה הקדושה. (מאור ישראל דרושים, עמוד קסא).

מעשה בתלמיד אחד של רבי שמעון בר יוחאי, שיצא מארץ ישראל חוץ לארץ, כדי
לעשות עסקים. חזר לארץ ישראל, והנה כל חבריו ראו שהוא נעשה עשיר גדול, והיו עומדים
ומתקנאים בו על עושרו, והחלו לחשוב, אולי גם להם כדאי לצאת לתקופה מסויימת לחוץ
לארץ, להרויח הון, ולשוב ארצה לחיות בהרווחה.

שמע על כך רבי שמעון בר יוחאי, אסף את כל תלמידיו והוציאם לבקעה אחת הסמוכה
להר מירון, התפלל ואמר, בקעה בקעה! התמלאי דינרי זהב! התחילה הבקעה מושכת כמו נהר
של דינרי זהב לפניהם. עמדו התלמידים והשתוממו. אמר להם רבי שמעון, אם זהב אתם
מבקשים, הרי זהב! טלו לכם! אולם תהיו יודעים, כל מי שהוא נוטל עכשיו, נוטל מהחלק
ששמור לו לעולם הבא, שאין מתן שכרה של תורה בעולם הזה אלא לעולם הבא, כמו שאמרו
במסכת עירובין (כב.), “היום” לעשותם, ו”מחר” לקבל שכרן.

נלמד מן הדברים, מהו העיקר ומהו הטפל. מהם הדברים החשובים באמת בחיינו, על
מה כדאי לבזבז את כל כוחותינו וזמנינו, לאילו כיוונים בחיים כדאי לנו לנווט את
בנינו ובנותינו. “וְדַע, מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים לֶעָתִיד
לָבוֹא”.

The Day of Lag
Ba’Omer

Lag Ba’Omer (the 33^rd day
of the Omer) which is the day where we express joy in honor of the saintly
Tanna, Rabbi Shimon bar Yochai, may his merit protect us all, Amen.

Maran Rabbeinu Ovadia Yosef zt”l writes
that one of the unique things that we find regarding Rabbi Shimon bar Yochai
that we do not find among any of the other Sages is the revelation of the
secrets of the Torah. Until the time of Rabbi Shimon bar Yochai, Hashem did not
grant anyone permission to reveal the secrets of the Torah in public (as we
read in Patach Eliyahu). This was the case until Rabbi Shimon
appeared in this world, at which point he merited revealing the secrets of the
Torah and Kabbalah in public to great students who were righteous and pious.
One of the reasons Rabbi Shimon merited this as opposed to many other great
Tannaim, was as a result of his boundless dedication and pursuit of study of
the holy Torah, as the Gemara (Shabbat 11a), “For instance, Rabbi Shimon bar
Yochai whose Torah is his occupation.” This means that Rabbi Shimon was worthier
of being crowned with the coveted title of “Torah is his occupation” than
others.

This is because Rabbi Shimon was faithful to his
own opinion (quoted in Berachot 35b) that the entire Jewish nation must sit and
toil in Torah day and night, as the verse states, “And you shall delve in it
day and night,” literally. In this way, the labor of the Jewish nation will be
performed by others, as the verse states, “And stranger shall stand and feed
your flocks and foreigners shall be your plowmen and vinedressers.” Rabbi
Shimon bar Yochai could not tolerate those who would disregard pursuit of
eternal life in favor of worldly matters, such as one’s livelihood because he
understood the ultimate value of the holy Torah. (Ma’or Yisrael-Derushim, page
161)

Once, a student of Rabbi Shimon bar Yochai left the
Land of Israel to pursue a business venture. When he returned and all of his
friends saw that he had become a rich man, they began to grow jealous and they
thought to themselves that it may be worthwhile for them to travel abroad for a
short time to earn some money and live comfortably.

Rabbi Shimon bar Yochai heard about this and
gathered all of his students to valley near Mount Meron. He prayed and
exclaimed, “Valley, valley! Become filled with gold coins!” A river of gold
coins started to miraculously fill the valley as the students stood and watched
in awe. Rabbi Shimon told them, “If it is gold that you want, here it is, take
it! However, you must know that whoever takes it now is taking from the reward
prepared for him in the World to Come, for the reward for Torah learning is not
given in this world, only in the next, as the Sages taught (Eruvin 22a), ‘Today
to perform them and tomorrow to reap their reward.’”

The above is a true lesson regarding what is
primary and what is secondary in life. What are the important areas and ideals
where we should be investing our time and energy and which direction we should
be leading our children. “Know the reward of the righteous in the World to
Come.”

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Newsletter Parashat Achare – Kedoshim

April 21, 2021July 13, 2022 5781

Have a look at our website www.moorlane.info

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Shabbat Afternoon Programme

5:15 pm Avot Ubanim

5:50 pm Pirke Avot

6:00 pm Mincha

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Save the Date

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Sephardic World

Is there genetic evidence of Jews in Portugal?

Portugal was the crucible of the Western Sephardim. Not everyone left. Can members of diaspora Sephardic communities be linked to individuals in Portugal? What can genetic studies in Portugal tell us about Sephardic migration? Can genetics be a tool in unravelling the history of the Sephardic diaspora? Is there such a thing as Sephardic DNA?

Inês Nogueiro was born in north-eastern Portugal, a region with a rich Jewish history. For the last 15 years she has studied Iberian Jewish history from a population genetics perspective. She has a PhD in Biology (Population Genetics of Jewish populations) from the University of Oporto. In 2018 she started a project with Prof Karl Skorecki at Bar Ilan University in Israel to construct a genetic database for the Iberian Sephardic Jews. She volunteers for a number of local initiatives to promote interest in Sephardic history.

The meeting is on Sunday 25 April 2021 at 11am in LA, 2pm NYC, 7pm London, 8pm Amsterdam and 9pm Jerusalem. Join us on Zoom at: https://us02web.zoom.us/j/82094742942

If you cannot get into the meeting we have an overflow at: https://www.youtube.com/channel/UCpz6pgNSg_KWP-4KbErjU2g

Please note that we are trying YouTube for the overflow this week. Please subscribe to YouTube. It helps us! If YouTube doesn't work we shall go back to https://www.facebook.com/sephardicgenealogy

Over the last year Sephardic World has become the leading producer of content on Jewish history and genealogy, with a Sephardic slant. We have no commercial sponsorship or public funding. We do not charge people to attend our meetings or to view our content. If you care about Sephardic history and are not already a patron, we invite you to support our work: https://www.patreon.com/sephardi

If you don’t plan to attend the meeting but want to support our work, please consider making a one-off donation here: https://www.paypal.com/paypalme/sephardicgenealogy

Best wishes,

Ton and David

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לוח זמני תפלה לקיץ תשפ״א

Summer Timetable 5781 – 2021

מוצאי שבת	ערבית )מוצ”ש(	סוף זמן קראת שמע	זמן שבת	פלג מנחה (תה״ד)	פלג מנחה (לבוש)	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Shema to be read before	Candles to be lit by		Earliest Candle lighting	Minha & Kabbalat Shabbat*	Date	Parasha
PM	PM	AM	PM	PM	PM	PM
9:23	9:20	9:28	8:09	7:28	6:54	6:45	23/24 Apr	אחרי־קדושים

*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.

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Q & A on the Parasha

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

Acharei Mot

Why does the Torah emphasize that Parshas Acharei Mos was taught after the death of Aaron's sons?
16:1 – To strengthen the warning not to enter the Kodesh Kodashim except on Yom Kippur.
What is the punishment for a Kohen Gadol who inappropriately enters the Kodesh Kodashim?
16:2 – Death.
How long did the first Beis Hamikdash exist?
16:3 – 410 years.
What did the Kohen Gadol wear when he entered the Kodesh Kodashim?
16:4 – Only the four linen garments worn by an ordinary Kohen.
How many times did the Kohen Gadol change his clothing and immerse in the mikveh on Yom Kippur?
16:4 – Five times.
How many times did he wash his hands and feet from the Kiyor (copper laver)?
16:4 – Ten times.
The Kohen Gadol offered a bull Chatas to atone for himself and his household. Who paid for it?
16:6 – The Kohen Gadol.
One of the goats that was chosen by lot went to Azazel. What is Azazel?
16:8 – A jagged cliff.
Who is included in the “household” of the Kohen Gadol?
16:11 – All the Kohanim.
For what sin does the goat Chatas atone?
16:16 – For unknowingly entering the Beis Hamikdash in the state of tumah.
After the Yom Kippur service, what is done with the four linen garments worn by the Kohen Gadol?
16:23 – They must be put into geniza and not be used again.
Where were the fats of the Chatas burned?
16:25 – On the outer Mizbe'ach.
Who is solely responsible for attaining atonement for the Jewish People on Yom Kippur?
16:32 – The Kohen Gadol.
From one point in history, installation of the Kohen Gadol through anointing was no longer used but was conducted by donning the special garments of that office. From when and why?
16:32 – Anointing ceased during the kingship of Yoshiahu. At that time, the oil of anointing was hidden away.
What is the penalty of kares?
17:9 – One's offspring die and one's own life is shortened.
Which categories of animals must have their blood covered when they are slaughtered?
17:13 – Non domesticated kosher animals and all species of kosher birds.
When a person eats a kosher bird that was improperly slaughtered (a neveilah), at what point does he contract tumah?
17:15 – When the food enters the esophagus.
The Torah commands the Jewish People not to follow the “chukim” of the Canaanites. What are the forbidden “chukim”?
18:3 – Their social customs.
What is the difference between “mishpat” and “chok“?
18:4 – A “mishpat” conforms to the human sense of justice. A “chok” is a law whose reason is not given to us and can only be understood as a decree from Hashem.
May a man marry his wife's sister?
18:18 – Yes, but not during the lifetime of his wife.

Kedoshim

Why was Parshat Kedoshim said in front of all the Jewish People?
19:2 – Because the fundamental teachings of the Torah are contained in this Parsha.
Why does the Torah mention the duty to honor one's father before it mentions the duty to honor one's mother?
19:3 – Since it is more natural to honor one's mother, the Torah stresses the obligation to honor one's father.
Why is the command to fear one's parents followed by the command to keep Shabbat?
19:3 – To teach that one must not violate Torah law even at the command of one's parents.
Why does Shabbat observance supersede honoring parents?
19:3 – Because the parents are also commanded by Hashem to observe Shabbat. Parents deserve great honor, but not at the “expense” of Hashem's honor.
What is “leket?”
19:9 – “Leket” is one or two stalks of grain accidentally dropped while harvesting. They are left for the poor.
In Shemot 20:13, the Torah commands “Do not steal.” What does the Torah add when it commands in Vayikra 19:11 “Do not steal?”
19:11 – The Torah in Vayikra prohibits monetary theft. In Shemot it prohibits kidnapping.
“Do not do wrong to your neighbor” (19:13). To what “wrong” is the Torah referring?
19:13 – Withholding wages from a worker.
By when must you pay someone who worked for you during the day?
19:13 – Before the following dawn.
How does Rashi explain the prohibition “Don't put a stumbling block before a sightless person?”
19:13 – Don't give improper advice to a person who is unaware in a matter. For example, don't advise someone to sell his field, when in reality you yourself wish to buy it.
In a monetary case involving a poor person and a rich person, a judge is likely to wrongly favor the poor person. What rationale does Rashi give for this?
19:15 – The judge might think: “This rich person is obligated to give charity to this poor person regardless of the outcome of this court case. Therefore, I'll rule in favor of the poor person. That way, he'll receive the financial support he needs without feeling shame.
When rebuking someone, what sin must one be careful to avoid?
19:17 – Causing public embarrassment.
It's forbidden to bear a grudge. What example does Rashi give of this?
19:18 – Person A asks person B: “Can I borrow your shovel?” Person B says: “No.” The next day, B says to A: “Can I borrow your scythe?” A replies: “Sure, I'm not stingy like you are.”
The Torah forbids tattooing. How is a tattoo made?
19:28 – Ink is injected into the skin with a needle.
How does one fulfill the mitzvah of “hadarta p'nei zaken?”
19:32 – By not sitting in the seat of elderly people, and by not contradicting their statements.
What punishment will never come to the entire Jewish People?
20:3 – “Karet” — being spiritually “cut off.”
What penalty does the Torah state for cursing one's parents?
20:9 – Death by stoning.
When the Torah states a death penalty but doesn't define it precisely, to which penalty is it referring?
20:10 – Chenek (strangulation).
What will result if the Jewish People ignore the laws of forbidden relationships?
20:22 – The land of Israel will “spit them out.”
Which of the forbidden relationships listed in this week's Parsha were practiced by the Canaanites?
20:23 – All of them.
Is it proper for a Jew to say “I would enjoy eating ham?”
20:26 – Yes.

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

עוד מנהגים השייכים לימי הספירה

יש נוהגים בימי ספירת העומר (עד יום ל”ד בעומר) שלא ללבוש בגד חדש
שצריך לברך על לבישתו ברכת שהחיינו (דהיינו בגד חדש שיש שמחה בלבישתו כמו חולצה
חדשה וכדומה, אבל בגד כמו גופיה שאין מברכים עליו שהחיינו, לכל הדעות מותר ללבשו
בימי הספירה). ויש מקילים בזה ללבוש בגד חדש.

יש מחמירים שלא לתפור ולתקן בגדים חדשים בימי ספירת העומר, ומנהגינו להקל בזה,
ואף להנוהגים איסור בזה, מכל מקום אם עושה כן לצורך חתן שעומד לינשא בל”ד
לעומר, אין בזה מנהג להחמיר כלל.

לדעת מרן הרב עובדיה יוסף זצ”ל, אין כל איסור או חומרא, להיזהר שלא
לברך שהחיינו על פרי חדש בימי ספירת העומר, ואותם שנהגו כן, באו לידי מנהג זה
בטעות מפני שכך הדין בימי בין המצרים, שבהם אין לברך שהחיינו על פרי חדש, אך בימי
ספירת העומר אין מנהג להחמיר בזה כלל, מפני שימי הספירה אינם ימי אבל, כימי בין
המצרים שבהם אירעו חורבן בית המקדש ושאר פורענויות, ולכן אין לברך שהחיינו וקיימנו
והגענו “לזמן הזה”, על זמן שנועד לפורענות לכלל האומה, אבל ימי הספירה
אינם נחשבים ימי פורענות, ואדרבא, כתב הרמב”ן שקדושת ימי הספירה כימי חול
המועד, ולכן אין להחמיר בזה כלל.

אבל לעניין לבישת בגד חדש בימי הספירה, ראוי להחמיר בזה בימי הספירה שלא
ללבוש בגד חדש, ואם יש צורך בלבישתו, נכון להדר וללבשו ביום שבת, ואז גם יוכל לברך
עליו שהחיינו. וכן במקום שמחת בר מצוה או ברית מילה יש להקל ללבוש בגד חדש בימי
הספירה.

More Customs Observed During the Omer
Counting Period

Some have the custom that during the Omer counting
period (until the 34^th day of the Omer), one does not wear a
new garment which requires the recitation of the “Shehecheyanu” blessing
(i.e. a new garment which causes the wearer joy, such as a new shirt and the
like; however, a new garment which does not require a “Shehecheyanu”
blessing, such as an undershirt and the like, may be worn during the Omer
period according to all opinions). Some rule leniently and allow wearing new
clothing.

Some act stringently and abstain from sewing and
altering new clothes during the Omer period; however, our custom is to be
lenient in this regard. Even according to those who are customarily stringent,
nevertheless, if this is being done for a bride or groom who is getting married
on the 34^th day of the Omer, there is no custom to be stringent
at all.

According to Maran Rabbeinu Ovadia Yosef zt”l,
there is no reason to be stringent and abstain from reciting a “Shehecheyanu”
blessing on a new fruit during the Omer counting period. Those who have
observed this custom have done so in error, for they have confused this period
with the “Three Weeks” prior to the Ninth of Av during which time one should
not recite a “Shehecheyanu” blessing on a new fruit. However, during the
Omer counting period, there is no such custom to be stringent, for the days of
the Omer are not days of mourning as are the “Three Weeks” during which the
destruction of the Bet Hamikdash and other tragedies occurred. It is for this
reason that it is inappropriate to recite the “Shehecheyanu” blessing
which translates to “Blessed is He… Who has allowed us to live, to exist, and
to reach this time” about a period which is designated as a time of
national tragedy. On the other hand, the period of the Omer is not considered a
tragic time; on the contrary, the Ramban writes that the holiness of the days
of the Omer counting is tantamount to that of Chol Hamo’ed. There is therefore
no reason to act stringently in this regard.

Nonetheless, it is proper to act stringently with
regards to wearing new garments during the Omer. If there is truly a necessity
to wear a new garment, one should try to wear it on Shabbat in which case one
may also recite the “Shehecheyanu” blessing. Similarly, one may act
leniently and wear a new garment during the Omer period in honor of a Bar
Mitzvah or Berit Milah celebration.

שמיעת מוזיקה וכלי נגינה בימי הספירה

היום הוא יום השואה, וכבר דיברנו בענין זה בשנים הקודמות, ניתן לראות בקישור.
———————

מזמן שנחרב בית המקדש, אסרו רבותינו לשמוע קול שיר בכלי נגינה (כן מבואר
בגמרא במסכת גיטין דף ז.). כלומר, לשיר בפה, מותר. אך לשמוע מוזיקה בכלי נגינה
אסור. אלא אם מדובר בשמחה של מצוה, שאז יש להקל בדבר, וכפי שנהגו בכל תפוצות
ישראל, שבשמחות של מצוה, כמו שמחת נשואין של חתן וכלה וכדומה, מביאים נגנים ושרים
שם שירות ותשבחות לכבוד ה' יתברך.

ובדורות האחרונים רבותינו הפוסקים האריכו בדין זה, והעלו למעשה שמותר מן
הדין לשמוע מוזיקה מלווה בכלי נגינה כשהיא מוקלטת, ברדיו או טייפ וכדומה, אפילו
שלא בשמחה של מצוה. וכן המנהג פשוט אפילו אצל גדולי עולם חסידים וצדיקים, ששומעים
שירי קודש ונגינות מוקלטות שמעוררים את הלב להדבק בה' ונותנים מרגוע ומנוחת הנפש.

אבל לגבי ימי הספירה, שכפי שביארנו, אירעו בהם מאורעות מצערים של פטירת
עשרים וארבע אלף תלמידי רבי עקיבא, כתב הגאון רבי משה פיינשטיין זצ”ל (אגרות
משה או”ח סימן קסו), שיש להחמיר שלא לשמוע מוזיקה אפילו כשהיא מוקלטת.
וכדבריו כתבו עוד מגדולי האחרונים, ובתוכם גם מרן רבינו עובדיה יוסף זצ”ל.

ולפיכך למרות שבכל ימות השנה אנו מיקלים לשמוע מוזיקה מוקלטת, אך בימי
ספירת העומר נכון להחמיר בדבר.

אולם בשמחה של מצוה, כגון במסיבת בר מצוה, או ברית מילה, או סיום מסכת
וכדומה, מותר לשמוע שירי קודש ונגינות המלוות בכלי נגינה, שמאחר ומדובר בשמחה של
מצוה, יש להקל בדבר. שהרי אפילו בעיקר תקנת חז”ל שלא לנגן בכלי שיר מאז שנחרב
בית המקדש, במקום שמחה של מצוה היקלו, ואם כן הוא הדין בימי הספירה.

ומרן רבינו עובדיה יוסף זצ”ל כתב בזה עוד (בספרו על יום טוב, עמוד
רנט), שאם מעונינים לערוך שמחת הכנסת ספר תורה בתוך ימי הספירה, מותר לעשותה אפילו
בכלי זמר, שהרי מדובר בשמחה של מצוה גדולה.

Listening to Music During the Omer

From the time the Bet Hamikdash was destroyed, our
Sages prohibited listening to songs accompanied by musical instruments (see
Gittin 7a). This means that while merely singing vocally is permissible,
hearing songs with musical accompaniment is forbidden, excluding a celebration
of a Mitzvah in which case there is room for leniency. Indeed, the prevalent
custom throughout the entire Jewish nation is to bring musicians who play and
sing songs of praise and gratitude to Hashem at celebrations of a Mitzvah, such
as at weddings and the like.

In more recent generations, the great Poskim have
discussed this matter lengthily and they conclude that, according to the letter
of the law, it is permissible to listen to songs with musical accompaniment
when this music is recorded, such as on the radio, tape, etc. even if this is
not being done in the context of a celebration of a Mitzvah. This custom is
widespread among many great and pious luminaries who listen to recorded holy
songs and music which uplift one in the service of Hashem and bring peace an
tranquility to the soul.

Nevertheless, regarding the days of the Omer
counting period when, as we have explained previously, the tragic event of the
death of Rabbi Akiva’s twenty-four thousand students occurred, Hagaon Harav
Moshe Feinstein zt”l (see Igrot Moshe, Orach Chaim, Volume 1,
Chapter 166) writes that one must act stringently and not listen even to
recorded music. Several other great Poskim rule likewise, including Maran
Rabbeinu Ovadia Yosef zt”l.

Thus, although we rule leniently throughout the rest
of the year and allow listening to recorded music, during the Omer period, one
should act stringently and abstain from doing so.

Nevertheless, during a Mitzvah celebration, such as
a Bar Mitzvah, Berit Milah, Siyum Masechet (meal marking the
completion of a Talmudical tractate), and the like, it is permissible to play
and listen to songs of holiness with musical accompaniment since even when our
Sages prohibited playing instrumental music after the destruction of the Bet
Hamikdash, they ruled leniently regarding Mitzvah celebrations. Thus, the same
would apply to the days of the Omer in that there is room for leniency in this
regard.

Maran Rabbeinu Ovadia Yosef zt”l adds
(in his Chazon Ovadia-Yom Tov, page 259) that if one wishes to hold a Hachnassat
Sefer Torah (Torah dedication celebration) during the Omer, it will be
permissible to do so even with musical accompaniment since this celebration is
considered a great Mitzvah.

Corrected version Newsletter

April 14, 2021July 13, 2022 5781

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Sephardic World

Sephardic Research: Past, Present and Future

The genealogy landscape has dramatically changed over the last twenty years. Many Sephardic genealogists are too young to remember life before the Internet. This week we want to look at how things have changed, and speculate about where genealogy is heading. We are delighted to welcome the person whose career helped define these changes.

Schelly Talalay Dardashti has thirty years experience in Jewish genealogy. Her career encompasses the old world of paper research, journalism, pioneering Jewish genealogical blogging and creating the world's largest Jewish genealogy group on Facebook, Tracing the Tribe. She is a well-known and engaging speaker, and serves as US Genealogy Advisor for MyHeritage.com

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לוח זמני תפלה לקיץ תשפ״א

Summer Timetable 5781 – 2021

מוצאי שבת	ערבית )מוצ”ש(	סוף זמן קראת שמע	זמן שבת	פלג מנחה (תה״ד)	פלג מנחה (לבוש)	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Shema to be read before	Candles to be lit by		Earliest Candle lighting	Minha & Kabbalat Shabbat*	Date	Parasha
PM	PM	AM	PM	PM	PM	PM
9:08	9:05	9:36	7:57	7:17	6:45	6:45	16/17 Apr	תזריע־מצורע טהרה

*******

Q & A Parashat Tazria

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

Tahara (Metzora)

When may a metzora not be pronounced tahor?
14:2 – At night.
In the midbar, where did a metzora dwell while he was tamei?
14:3 – Outside the three camps.
Why does the metzora require birds in the purification process?
14:4 – Tzara'at comes as a punishment for lashon hara. Therefore, the Torah requires the metzora to offer birds, who chatter constantly, to atone for his sin of chattering.
In the purification process of a metzora, what does the cedar wood symbolize?
14:4 – The cedar is a lofty tree. It alludes to the fact that tzara'at comes as a punishment for haughtiness.
During the purification process, the metzora is required to shave his hair. Which hair must he shave?
14:9 – Any visible collection of hair on the body.
What is unique about the chatat and the asham offered by the metzora?
14:10 – They require n'sachim (drink offerings).
In the Beit Hamikdash, when the metzora was presented “before G-d” (14:11), where did he stand?
14:11 – At the gate of Nikanor.
Where was the asham of the metzora slaughtered?
14:13 – On the northern side of the mizbe'ach.
How was having tzara'at in one's house sometimes advantageous?
14:34 – The Amorites concealed treasures in the walls of their houses. After the conquest of the Land, tzara'at would afflict these houses. The Jewish owner would tear down the house and find the treasures.
When a house is suspected as having tzara'at, what is its status prior to the inspection by a kohen?
14:36 – It is tahor.
What happens to the vessels that are in a house found to have tzara'at?
14:36 – They become tamei.
Which type of vessels cannot be made tahor after they become tamei?
14:36 – Earthenware vessels.
Where were stones afflicted with tzara'at discarded?
14:40 – In places where tahor objects were not handled
When a house is suspected of having tzara'at, a kohen commands that the affected stones be replaced and the house plastered. What is the law if the tzara'at:
a. returns and spreads;
b. does not return;
c. returns, but does not spread?
a. 14:44-45 – It is called “tzara'at mam'eret,” and the house must be demolished;
b. 14:48 – the house is pronounced tahor;
c. 14:44 – The house must be demolished.
When a person enters a house that has tzara'at, when do his clothes become tamei?
14:46 – When he remains in the house long enough to eat a small meal.
What is the status of a man who is zav (sees a flow):
a. two times or two consecutive days;
b. three times or three consecutive days?
15:2 –
a. He is tamei;
b. He is tamei and is also required to bring a korban.
A zav sat or slept on the following: a). a bed; b) a plank; c) a chair; d) a rock.
If a tahor person touches these things what is his status?
15:4-5 – Only a type of object that one usually lies or sits upon becomes a transmitter of tumah when a zav sits or lies on it. A tahor person who subsequently touches the object becomes tamei and the clothes he is wearing are also tmei'im. Therefore:
a. tamei;
b. tahor;
c. tamei;
d. tahor.
What does the Torah mean when it refers to a zav who “has not washed his hands”?
15:11 – One who has not immersed in a mikveh.
When may a zav immerse in a mikveh to purify himself?
15:13 – After seven consecutive days without a flow.
What is the status of someone who experiences a one-time flow?
15:32 – He is tamei until evening.

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

ימי ספירת העומר

—————
מנויים יקרים, היום אנו מוסיפים בראש ההלכה, הקלטה ממורינו הראשון לציון שליט”א, בתשובה לשאלות הנוגעות לימים הללו. תזכו לשנים רבות נעימות וטובות.
—————

ימי ספירת העומר, הם ימים שקדושתם מרובה, כמו שכתב הרמב”ן בפירושו לפרשת אמור, כי ימים אלה שהם ימי ספירת העומר, מחג הפסח ועד לחג השבועות, קדושתם היא כקדושת ימי חול המועד, ואינם ימי אבל ופורענות כמו ימי בין המצרים. ומרן רבינו עובדיה יוסף זצ”ל היה מזכיר את דברי הרמב”ן הללו בימי הספירה, כדי שלא יטעו המון העם לחשוב שימים אלה הם חלילה ימי פורענות.

אך בעוונות הרבים, בימים אלה אירע מאורע מצער ומזעזע לעם ישראל, כמו שמבואר בגמרא (יבמות סב:), “שנים עשר אלף זוגות תלמידים היו לו לרבי עקיבא, וכולם מתו בין פסח לעצרת (חג השבועות), מפני שלא נהגו כבוד זה בזה”. וכולם מתו באסכרא. (אסכרה הוא חולי המביא לדום נשימה). כלומר, היתה לו לרבי עקיבא ישיבה ענקית, שממנה יצאה תורה לכל ישראל, ואילו היו אותם התלמידים ממשיכים לחיות, עד ימינו אנו, היתה התורה עשירה יותר, ומכוחם וכוח כוחם של אותם התלמידים, בודאי היתה נמשכת ברכה עצומה לכלל ישראל עד סוף הדורות. ונגזרה הגזירה, ומתו כולם בימים הללו.

ובתשובות הגאונים, (הם חכמי ישראל שחיו קודם תקופת הראשונים) נזכר, כי מחמת המאורע הזה, נהגו כל ישראל שלא לשאת אשה בימים אלה, משום מנהג אבלות. וכן מבואר בפוסקים שנהגו בימים הללו שלא ללבוש בגד חדש, ולא להסתפר, ולא לשמוע כלי שיר.

ובכל זאת לא בכל ימי הספירה נוהגים מנהגי אבלות, אלא עד ליום ל”ד או ל”ג לעומר. שכן כתב בעל ספר המנהיג, ועוד מרבותינו הראשונים, שביום ל”ג לעומר, פסקו תלמידי רבי עקיבה למות. וכן פסק הרמ”א (בסימן תצג), שמיום ל”ג לעומר מותר לערוך שמחת נשואין.

אבל מנהג הספרדים שעד יום ל”ד לעומר נוהגים מנהגי אבלות, והימים הללו אסורים בשמחת נשואין, וטעם הדבר מבואר על פי מה שכתב בספר המנהיג בשם רבינו זרחיה הלוי, שמצא כתוב בספר קדמון הבא מספרד, שכל תלמידי רבי עקיבא מתו מפסח ועד “פרוס עצרת”, ומה פירוש הדבר “פרוס עצרת”, “פורסא – פלגא”, כלומר, פרוס, מלשון פרוסה, שלוקחים שלושים יום מחג השבועות, שהם הימים הסמוכים לחג השבועות, כמו שאמרו “שואלין בהלכות הפסח קודם הפסח שלושים יום”, ומחצית מאותם שלושים יום, שהם ט”ו יום קודם חג השבועות, בהם כבר פסקו תלמידי רבי עקיבא למות.

וכן כתבו עוד מרבותינו הראשונים, וביארו שאם נסיר חמשה עשר מארבעים ותשעה יום שבין פסח לעצרת נשארו שלושים וארבעה ימים. ומכל מקום ביום ל”ד לעומר עצמו, משעות הבוקר, כבר מותר לשאת אשה משום שמקצת היום ככולו לענין אבילות, וכיון שכבר עבר קצת מיום ל”ד אין צריך יותר לנהוג אבילות.

ומותר לעשות סעודת אירוסין (תנאים, כלומר, סגירת השידוך) בימי ספירת העומר. ואם באותה שעה נסגר ענין השידוך ממש, יש מיקלים לעשות כן אפילו בכלי שיר.

The Omer Counting Period

The period of the counting of the Omer is exalted indeed and filled with sanctity, as the Ramban writes in his commentary on Parashat Emor that the days between the holidays of Pesach and Shavuot, i.e. the Omer counting period, retain the sanctity of Chol Ha’Moed and are not days of national tragedy and mourning like the Three Weeks between the Seventeenth of Tammuz and the Ninth of Av. Maran zt”l would mention this Ramban so that that people would not mistakenly think that these were ominous days for the Jewish nation.

Nevertheless, a terrible occurrence befell the Jewish nation during this time, as the Gemara (Yevamot 62b) recounts: “Rabbi Akiva had twelve thousand pairs of students and they all died between Pesach and Shavuot because they did not treat each other respectfully.” They all perished from Askara (an agonizing illness leading to acute respiratory failure). This means that Rabbi Akiva had a tremendous, flourishing empire of Torah which served to disseminate the Torah throughout the Jewish nation and would they remain alive, their Torah and that of their descendants and pupils would have served to illuminate the torch of Torah for generations on end. However, it was decreed in Heaven that they all die during this period.

The Responsa of the Geonim (the Sages of Israel of the generation immediately preceding that of the Rishonim) mention that because of this tragic event, the entire Jewish nation observes the custom of not getting married during this period of time as a sign of mourning. It is also customary not to wear new garments, take haircuts, or listen to music during this time.

Nevertheless, we do not observe these mourning customs throughout the entire duration of the Omer period; these customs are only observed until the 33^rd or 34^th day of the Omer, for the Sefer Ha’Manhig and other great Rishonim write that Rabbi Akiva’s students ceased dying on the 33^rd day of the Omer. Indeed, the Rama (in his gloss on Chapter 493) rules that from the 33^rd day of the Omer, it is permissible to hold weddings.

On the other hand, the Sephardic custom is to continue these mourning customs until the 34^th day of the Omer and it is forbidden to get married on any of these days. The reason for this is based on what the Sefer Ha’Manhig has written in the name of Rabbeinu Zerachya Ha’Levi who had found in any old manuscript that had come from Spain that the students of Rabbi Akiva died from Pesach until “half of Shavuot.” This means that the thirty days preceding the holiday of Shavuot are divided in half, i.e. fifteen days before Shavuot, and on this day, Rabbi Akiva’s students ceased dying.

Other Rishonim concur and write that if we subtract fifteen days from the forty-nine days between Pesach and Shavuot, the product will be thirty-four. It is nevertheless permissible to get married immediately from the morning of the 34^th day of the Omer, for the rule regarding the laws of mourning is that “a portion of the day is likened to the entire day.” Thus, since a portion of the 34^th day of the Omer has already passed, one need not observe the mourning customs any longer.

It is permissible to hold an engagement party during the Omer counting period. If the actual Shidduch has been closed at the time of the celebration (as opposed to at an earlier time), there are those who rule leniently and allow for music at this party as well.

Newsletter Parashat Tazria Tahara

April 14, 2021April 14, 2021 5781

Have a look at our website www.moorlane.info

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Shabbat Afternoon Programme

5:15 pm Avot Ubanim

5:50 pm Pirke Avot

6:00 pm Mincha

***********************

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Save the Date

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Sephardic World

Sephardic Research: Past, Present and Future

The genealogy landscape has dramatically changed
over the last twenty years. Many Sephardic genealogists are too young to
remember life before the Internet. This week we want to look at how things have
changed, and speculate about where genealogy is heading. We are delighted to
welcome the person whose career helped define these changes.

Schelly Talalay Dardashti has thirty years experience in Jewish genealogy. Her
career encompasses the old world of paper research, journalism, pioneering
Jewish genealogical blogging and creating the world's largest Jewish genealogy
group on Facebook, Tracing the Tribe. She is a well-known and engaging speaker,
and serves as US Genealogy Advisor for MyHeritage.com

The meeting is on Sunday 18 April 2021 at 11am in LA, 2pm NYC,
7pm London, 8pm Amsterdam and 9pm Jerusalem. Join us on Zoom at: https://us02web.zoom.us/j/81644208915

If you cannot get into the meeting we have an overflow at: https://www.facebook.com/sephardicgenealogy

Over the last year Sephardic World has become the leading producer
of content on Jewish history and genealogy, with a Sephardic slant. We have
no commercial sponsorship or public funding. We do not charge people to
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If you don’t plan to attend the meeting but want to support our work,
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Best wishes,

Ton and David

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לוח זמני תפלה לקיץ תשפ״א

Summer Timetable 5781 – 2021

מוצאי שבת	ערבית )מוצ”ש(	סוף זמן קראת שמע	זמן שבת	פלג מנחה (תה״ד)	פלג מנחה (לבוש)	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Shema to be read before	Candles to be lit by		Earliest Candle lighting	Minha & Kabbalat Shabbat*	Date	Parasha
PM	PM	AM	PM	PM	PM	PM
9:08	9:05	9:36	7:57	7:17	6:45	6:45	16/17 Apr	תזריע־מצורע טהרה

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Q & A Parashat Tazria

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

Tahara (Metzora)

When may a metzora not be pronounced tahor?
14:2 – At night.
In the midbar, where did a metzora dwell while he was tamei?
14:3 – Outside the three camps.
Why does the metzora require birds in the purification process?
14:4 – Tzara'at comes as a punishment for lashon hara. Therefore, the Torah requires the metzora to offer birds, who chatter constantly, to atone for his sin of chattering.
In the purification process of a metzora, what does the cedar wood symbolize?
14:4 – The cedar is a lofty tree. It alludes to the fact that tzara'at comes as a punishment for haughtiness.
During the purification process, the metzora is required to shave his hair. Which hair must he shave?
14:9 – Any visible collection of hair on the body.
What is unique about the chatat and the asham offered by the metzora?
14:10 – They require n'sachim (drink offerings).
In the Beit Hamikdash, when the metzora was presented “before G-d” (14:11), where did he stand?
14:11 – At the gate of Nikanor.
Where was the asham of the metzora slaughtered?
14:13 – On the northern side of the mizbe'ach.
How was having tzara'at in one's house sometimes advantageous?
14:34 – The Amorites concealed treasures in the walls of their houses. After the conquest of the Land, tzara'at would afflict these houses. The Jewish owner would tear down the house and find the treasures.
When a house is suspected as having tzara'at, what is its status prior to the inspection by a kohen?
14:36 – It is tahor.
What happens to the vessels that are in a house found to have tzara'at?
14:36 – They become tamei.
Which type of vessels cannot be made tahor after they become tamei?
14:36 – Earthenware vessels.
Where were stones afflicted with tzara'at discarded?
14:40 – In places where tahor objects were not handled
When a house is suspected of having tzara'at, a kohen commands that the affected stones be replaced and the house plastered. What is the law if the tzara'at:
a. returns and spreads;
b. does not return;
c. returns, but does not spread?
a. 14:44-45 – It is called “tzara'at mam'eret,” and the house must be demolished;
b. 14:48 – the house is pronounced tahor;
c. 14:44 – The house must be demolished.
When a person enters a house that has tzara'at, when do his clothes become tamei?
14:46 – When he remains in the house long enough to eat a small meal.
What is the status of a man who is zav (sees a flow):
a. two times or two consecutive days;
b. three times or three consecutive days?
15:2 –
a. He is tamei;
b. He is tamei and is also required to bring a korban.
A zav sat or slept on the following: a). a bed; b) a plank; c) a chair; d) a rock.
If a tahor person touches these things what is his status?
15:4-5 – Only a type of object that one usually lies or sits upon becomes a transmitter of tumah when a zav sits or lies on it. A tahor person who subsequently touches the object becomes tamei and the clothes he is wearing are also tmei'im. Therefore:
a. tamei;
b. tahor;
c. tamei;
d. tahor.
What does the Torah mean when it refers to a zav who “has not washed his hands”?
15:11 – One who has not immersed in a mikveh.
When may a zav immerse in a mikveh to purify himself?
15:13 – After seven consecutive days without a flow.
What is the status of someone who experiences a one-time flow?
15:32 – He is tamei until evening.

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

ימי ספירת העומר

—————
מנויים יקרים, היום אנו מוסיפים בראש ההלכה, הקלטה ממורינו הראשון לציון
שליט”א, בתשובה לשאלות הנוגעות לימים הללו. תזכו לשנים רבות נעימות וטובות.
—————

ימי ספירת העומר, הם ימים שקדושתם מרובה, כמו שכתב הרמב”ן בפירושו
לפרשת אמור, כי ימים אלה שהם ימי ספירת העומר, מחג הפסח ועד לחג השבועות, קדושתם
היא כקדושת ימי חול המועד, ואינם ימי אבל ופורענות כמו ימי בין המצרים. ומרן רבינו עובדיה
יוסף זצ”ל היה מזכיר את דברי הרמב”ן הללו בימי הספירה, כדי שלא יטעו
המון העם לחשוב שימים אלה הם חלילה ימי פורענות.

אך בעוונות הרבים, בימים אלה אירע מאורע מצער ומזעזע לעם ישראל, כמו שמבואר
בגמרא (יבמות סב:), “שנים עשר אלף זוגות תלמידים היו לו לרבי עקיבא, וכולם
מתו בין פסח לעצרת (חג השבועות), מפני שלא נהגו כבוד זה בזה”. וכולם מתו
באסכרא. (אסכרה הוא חולי המביא לדום נשימה). כלומר, היתה לו לרבי עקיבא ישיבה
ענקית, שממנה יצאה תורה לכל ישראל, ואילו היו אותם התלמידים ממשיכים לחיות, עד
ימינו אנו, היתה התורה עשירה יותר, ומכוחם וכוח כוחם של אותם התלמידים, בודאי היתה
נמשכת ברכה עצומה לכלל ישראל עד סוף הדורות. ונגזרה הגזירה, ומתו כולם בימים הללו.

ובתשובות הגאונים, (הם חכמי ישראל שחיו קודם תקופת הראשונים) נזכר, כי מחמת
המאורע הזה, נהגו כל ישראל שלא לשאת אשה בימים אלה, משום מנהג אבלות. וכן מבואר בפוסקים
שנהגו בימים הללו שלא ללבוש בגד חדש, ולא להסתפר, ולא לשמוע כלי שיר.

ובכל זאת לא בכל ימי הספירה נוהגים מנהגי אבלות, אלא עד ליום ל”ד או
ל”ג לעומר. שכן כתב בעל ספר המנהיג, ועוד מרבותינו הראשונים, שביום ל”ג
לעומר, פסקו תלמידי רבי עקיבה למות. וכן פסק הרמ”א (בסימן תצג), שמיום
ל”ג לעומר מותר לערוך שמחת נשואין.

אבל מנהג הספרדים שעד יום ל”ד לעומר נוהגים מנהגי אבלות, והימים הללו
אסורים בשמחת נשואין, וטעם הדבר מבואר על פי מה שכתב בספר המנהיג בשם רבינו זרחיה
הלוי, שמצא כתוב בספר קדמון הבא מספרד, שכל תלמידי רבי עקיבא מתו מפסח ועד
“פרוס עצרת”, ומה פירוש הדבר “פרוס עצרת”, “פורסא –
פלגא”, כלומר, פרוס, מלשון פרוסה, שלוקחים שלושים יום מחג השבועות, שהם הימים
הסמוכים לחג השבועות, כמו שאמרו “שואלין בהלכות הפסח קודם הפסח שלושים
יום”, ומחצית מאותם שלושים יום, שהם ט”ו יום קודם חג השבועות, בהם כבר
פסקו תלמידי רבי עקיבא למות.

וכן כתבו עוד מרבותינו הראשונים, וביארו שאם נסיר חמשה עשר מארבעים ותשעה
יום שבין פסח לעצרת נשארו שלושים וארבעה ימים. ומכל מקום ביום ל”ד לעומר
עצמו, משעות הבוקר, כבר מותר לשאת אשה משום שמקצת היום ככולו לענין אבילות, וכיון
שכבר עבר קצת מיום ל”ד אין צריך יותר לנהוג אבילות.

ומותר לעשות סעודת אירוסין (תנאים, כלומר, סגירת השידוך) בימי ספירת העומר.
ואם באותה שעה נסגר ענין השידוך ממש, יש מיקלים לעשות כן אפילו בכלי שיר.

The Omer Counting Period

The period of the counting of the Omer is exalted
indeed and filled with sanctity, as the Ramban writes in his commentary on
Parashat Emor that the days between the holidays of Pesach and Shavuot, i.e.
the Omer counting period, retain the sanctity of Chol Ha’Moed and
are not days of national tragedy and mourning like the Three Weeks between the
Seventeenth of Tammuz and the Ninth of Av. Maran zt”l would
mention this Ramban so that that people would not mistakenly think that these
were ominous days for the Jewish nation.

Nevertheless, a terrible occurrence befell the
Jewish nation during this time, as the Gemara (Yevamot 62b) recounts: “Rabbi
Akiva had twelve thousand pairs of students and they all died between Pesach
and Shavuot because they did not treat each other respectfully.” They all
perished from Askara (an agonizing illness leading to acute
respiratory failure). This means that Rabbi Akiva had a tremendous, flourishing
empire of Torah which served to disseminate the Torah throughout the Jewish
nation and would they remain alive, their Torah and that of their descendants
and pupils would have served to illuminate the torch of Torah for generations
on end. However, it was decreed in Heaven that they all die during this period.

The Responsa of the Geonim (the Sages of Israel of
the generation immediately preceding that of the Rishonim) mention that because
of this tragic event, the entire Jewish nation observes the custom of not
getting married during this period of time as a sign of mourning. It is also
customary not to wear new garments, take haircuts, or listen to music during
this time.

Nevertheless, we do not observe these mourning
customs throughout the entire duration of the Omer period; these customs are
only observed until the 33^rd or 34^th day of the
Omer, for the Sefer Ha’Manhig and other great Rishonim write that Rabbi Akiva’s
students ceased dying on the 33^rd day of the Omer. Indeed, the
Rama (in his gloss on Chapter 493) rules that from the 33^rd day
of the Omer, it is permissible to hold weddings.

On the other hand, the Sephardic custom is to
continue these mourning customs until the 34^th day of the Omer
and it is forbidden to get married on any of these days. The reason for this is
based on what the Sefer Ha’Manhig has written in the name of Rabbeinu Zerachya
Ha’Levi who had found in any old manuscript that had come from Spain that the
students of Rabbi Akiva died from Pesach until “half of Shavuot.” This means that
the thirty days preceding the holiday of Shavuot are divided in half, i.e.
fifteen days before Shavuot, and on this day, Rabbi Akiva’s students ceased
dying.

Other Rishonim concur and write that if we subtract
fifteen days from the forty-nine days between Pesach and Shavuot, the product
will be thirty-four. It is nevertheless permissible to get married immediately
from the morning of the 34^th day of the Omer, for the rule
regarding the laws of mourning is that “a portion of the day is likened to the
entire day.” Thus, since a portion of the 34^th day of the Omer
has already passed, one need not observe the mourning customs any longer.

It is permissible to hold an engagement party
during the Omer counting period. If the actual Shidduch has
been closed at the time of the celebration (as opposed to at an earlier time),
there are those who rule leniently and allow for music at this party as well.

Newsletter Parashat Shemini – Shabbat Mevarechim

April 7, 2021July 13, 2022 5781

Have a look at our website www.moorlane.info

*****

THIS SHABBAT IS

שבת מברכים

חודש אייר

******

ראש חודש אייר

Sunday night – Monday (12/4)

Tuesday (13/4)

***************

Time Table

attached to this email

**********

Save the Date

*********************

Summer Term Coming SOON

********

Sephardic World

TODAY we are delighted to be hosting a patrons-only event. Ton and David will present our joint research on the Castro Mattos family from Inquisition Spain to Jamaica, via France, The Netherlands, England and Curacao. We shall show how we traced the global travels of an ordinary Sephardic family, the resources we used, and tricks of the trade.

This is a patrons only meeting. If you are not already a patron and want to support our work and attend this meeting, please sign up now at https://www.patreon.com/sephardi

The meeting is on Wednesday 7 April at 11am LA, 2pm NYC, 7pm London, 8pm Paris. Details of the meeting are posted to our Patreon page, visible to patrons only.

If you are not a patron and want to support our work with a one-off donation, it would be much appreciated. We have no commercial or institutional sponsorship. https://www.paypal.com/paypalme/sephardicgenealogy

Best wishes,

Ton and David

********************************

לוח זמני תפלה לקיץ תשפ״א

Summer Timetable 5781 – 2021

מוצאי שבת	ערבית )מוצ”ש(	סוף זמן קראת שמע	זמן שבת	פלג מנחה (תה״ד)	פלג מנחה (לבוש)	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Shema to be read before	Candles to be lit by		Earliest Candle lighting	Minha & Kabbalat Shabbat*	Date	Parasha
PM	PM	AM	PM	PM	PM	PM
8:53	8:50	9:45	7:44	7:06	6:35	6:45	9/10 Apr	שׁמיני (ש''מ)

*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 Parashat Shemini

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

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

מצות ספירת העומר

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

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

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

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

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

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

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

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

The Mitzvah of Counting the Omer

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

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

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

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

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

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

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

6-summer-time-table-5781-2021.pdf


ערב שבת ויום טוב Ereb Shabbat Yom Tob
20th Nissan – Friday 2^nd April
מנחה וקבלת שבת ויו״ט
Minha & K’ Shabbat & Yom Tob	6:30 pm
פלג המנחה – Pelag Hamincha	6:56 pm

הדלקת נרות – Latest Candle Lighting	7:31 pm
שקיעה – Sunset	7:45 pm
Nightfall & עומר	8:31 pm

Yom Tob – יום טוב
21st Nissan – Shabbat 3^rd April
שחרית (הודו) – Hodu	9:00 am
קריאת שמע – Shema before	9:55 am
שמונה עשרה – Amida before	11:00 am
מנחה וערבית – Minha followed by Arbit	7:25 pm
שקיעה – Sunset	7:47 pm
מוצש״ק וזמן יו״ט ב׳
עומרו	8:39 pm


Yom Tob – יום טוב
21st Nissan – Sunday 4^th April
שחרית (הודו) – Hodu	9:00 am
קריאת שמע – Shema before	9:53 am
שמונה עשרה – Amida before	10:59 am
מנחה – Minha	7:35 pm
שקיעה – Sunset	7:49 pm
ערבית – Arbit	8:40 pm
מוצאי יום טוב – (עומר)	8:41 pm

Moor Lane – ק"ק שערי תפילה

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

Month: April 2021

Is there genetic evidence of Jews in Portugal?

Acharei Mot

Kedoshim