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.
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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

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

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

******

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

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

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

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 Tazria Tahara

April 14, 2021April 14, 2021 5781

Have a look at our website www.moorlane.info

*****

Dear Readers

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Shiurim, Halacha, Events etc.

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with their own Rabbi for advice, final Pesak or Kasherut

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Shemirat HaTorah & Mitzvot

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Shabbat Afternoon Programme

5:15 pm Avot Ubanim

5:50 pm Pirke Avot

6:00 pm Mincha

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

*********

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
attend our meetings or to view our content. If you care about Sephardic
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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

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

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 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

Newsletter Parashat Tzav – Pesach

March 24, 2021July 13, 2022 5781

Have a look at our website www.moorlane.info

********

*******

5781 – 2021

A brief outlook of the days leading up to Pesach

Thursday 25/03/21

*Taanit Bechor Siyum

* Bedikat Chametz – searching for the Chametz

* Say Kal Chamira

Friday 26/03/21

* Deadline – Mcr. Bet Din Selling Chametz Form

* Biur Chametz – destroying the Chametz

* Leave the Chametz you need for the Shabbat meals

in a safe & secure place

* Don't say Kal Chamira….yet!!

* Decide on clock arrangements

(we change to summertime on Motzae Shabbat / 1st night of Pesach)

* Light candles for Shabbat

* Light 24hr candle ready for Motzae Shabbat

to light Yom Tov Lights

Shabbat morning 27/03/21

* Early morning Shacharit

* Dispose of any leftover chametz

* After eating the Shabbat Chametz

say Kal Chamira!!

Motzae Shabbat

* Lel Seder – Night of Pesach

* Candle Lighting from 24hr candle

* Say Havdala in the Seder by Kadesh

******

Attachments

1) Time tables

a) Pesach

b) Summer

2) Selling Chametz form

3) KLBD Pesach products

4) SKA Pesach guide

6) Rabbi Eli Mansour – Halachot Erev Pesach on Shabbat

7) pdf of sephardi halachot for this weekend

8) Please find Pesach Guidelines from the

S&P here https://www.sephardi.org.uk/wp-content/uploads/2021/03/Pesah-Final-Times-RJD.pdf

Please note the times are specific to London, for Manchester times please consult our timetable.

The following guidelines will assist the community with Erev Pesach on a Shabbat.

With advance planning, the Shabbat and Pesach preparations can be made simple and essentially problem free.

However, should you have any questions, please do not hesitate to ask a Rabbi.”

**********

*****

****

The form is attached to this email

Deadline Fri 26 th Mar

forms can be left in the purple folder in the Bet Hakeneset

or alternatively can be given directly to the

Manchester Bet Din

@ the Cultural Centre

******

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

This week's winners

Gaby Weinberg

Yisrael Benami

Eitan Sacks

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Making Pesach: Why So Extreme?

HaGaon Rabbi Yaakov Hillel

Straight from the Heart‏

https://youtu.be/uLmJa45EQ9Y

Shabbat Shalom

Chag Kasher Vesamach

Shalom Laam

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

Q & A on Parashat Tzav

What separated the kohen's skin from the priestly garments?
How often were the ashes removed from upon the mizbe'ach? How often were they removed from next to the mizbe'ach?
If someone extinguishes the fire on the mizbe'ach, how many Torah violations has he transgressed?
The portion of a flour-offeringoffered on the mizbe'ach may not be chametz. But is the kohen's portion allowed to be chametz?
When a kohen is inaugurated, what offering must he bring?
What three baking processes were used to prepare the korban of Aharon and his sons?
What is the difference between a minchat kohen and a minchat Yisrael?
When is a kohen disqualified from eating from a chatat?
What is the difference between a copper and earthenware vessel regarding removing absorbed tastes?
Can an animal dedicated as an asham be replaced with another animal?
How does an asham differ from all other korbanot?
Unlike all other korbanot, what part of the ram or sheep may be placed on the mizbe'ach?
What three types of kohanim may not eat from the asham?
In which four instances is a korban todah brought?
Until when may a todah be eaten according to the Torah? Until when according to Rabbinic decree?
How does a korban become pigul?
Who may eat from a shelamim?
What miracle happened at the entrance of the Ohel Moed?
Other than Yom Kippur, what other service requires that the kohen separate from his family?
What are the 5 categories of korbanot listed in this Parsha?

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

6:3 – Nothing.
6:4 –
A) Every day.
B) Whenever there was a lot.
6:6 – Two.
6:10 – No.
6:13 – A korban mincha — A tenth part of an ephah of flour.
6:14 – Boiling, baking in an oven and frying in a pan.
6:15 – The minchat kohen is burnt completely. Only a handful of the minchat Yisrael is burnt, and the remainder is eaten by the kohanim.
6:19 – If he is tamei (spiritually impure) at the time of the sprinkling of the blood.
6:21 – One can remove an absorbed taste from a copper vessel by scouring and rinsing, whereas such a taste can never be removed from an earthenware vessel.
7:1 – No.
7:3 – It can only be brought from a ram or sheep.
7:3 – The tail.
7:7 – A t'vul yom (a tamei kohen who immersed in a mikveh yet awaits sunset to become tahor); A mechusar kipurim (a tamei person who has gone to the mikveh but has yet to bring his required offering); An onan (a mourner prior to the burial of the deceased).
7:12 – Upon safe arrival from an ocean voyage; Upon safe arrival from a desert journey; Upon being freed from prison; Upon recovering from illness.
7:15 –
7:18 – The person slaughters the animal with the intention that it be eaten after the prescribed time.
7:19 – Any uncontaminated person (not only the owner).
8:3 – The entire nation was able to fit in this very small area.
8:34 – The burning of the parah adumah (red heifer).
Olah (6:2); mincha (6:7); chatat (6:18); asham (7:1); shelamim (7:11).

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

ביעור ומכירת חמץ

ביעור חמץ
ביום י”ד בניסן
בבוקר, , מבערים את החמץ עד סוף
הזמן הקרוי לביעורו (ובארץ ישראל סוף זמן שריפת חמץ בשנה זו הוא בערך בשעה אחת
עשרה ורבע בבוקר, וסוף זמן אכילת חמץ הוא כחמש דקות לפני השעה עשר בבוקר, ובכל
מקום יש לנהוג כפי שמופיע בלוחות השנה המוסמכים).

כיצד מצות ביעור חמץ? שורפו או פוררו לפירורים דקים,
וזורהו ברוח או זורקו לים. והמנהג לשורפו באש. וחמץ שהושלך לאשפה (חוץ לבית, לפני
זמן איסור אכילת חמץ), אין חובה מן הדין לשרפו.

“חמץ שעבר עליו הפסח“
כל המשהה חמץ ברשותו בימי
הפסח, ביטל מצות עשה, שנאמר “תשביתו שאור מבתיכם”, ועבר על לא תעשה,
שנאמר “לא יראה לך חמץ”. לפיכך קנסו חכמים את מי שעבר על איסור זה,
ואמרו (פסחים כח.): “חמץ של ישראל שעבר עליו הפסח אסור בהנאה”. וחמץ זה
נאסר בהנאה בין לאותו אדם שהשהה אותו בפסח, בין לאנשים אחרים, ואף אם לא ידעו אותם
האחרים שחמץ זה עבר עליו הפסח, היודע מכך, חייב להודיעם ולהפרישם, להצילם ממכשול
שלא יאכלו ממנו.

מכירת חמץ
נהגו ישראל, ובפרט בעלי
חנויות, מפעלים, מחסנים וכדומה, למכור את החמץ לגוי בערב פסח. וניתן לעשות מכירת
חמץ באמצעות חתימה על “הרשאה” למכירתו, על ידי רבני בתי הכנסת שבכל מקום
ומקום. ומומלץ מאד לעשות “מכירת חמץ” כנהוג, בפרט למי שרוצה להשאיר
ברשותו מיני חמץ שחבל לו לאבדם, כגון משקאות יקרים וכדומה.

ותוקף מכירת החמץ, הוא משום שחמץ שהיה ביד הגוי בימי
הפסח, לא נאסר בהנאה לאחר הפסח, משום שהגויים אינם מצווים על איסור חמץ כלל, ומותר
להם להחזיקו ברשותם בחג הפסח. לפיכך, על ידי מכירת החמץ, באופנים המועילים על פי
התורה, נמכר החמץ לגוי באופן מוחלט.

וכיצד עושים את המכירה? רבני הערים שבכל מקום, נפגשים
עם הגוי ביום ערב פסח, ומסבירים לו היטב את תוכן השטר עליו הוא עתיד לחתום. והגוי
משלם “מיקדמה” בסך כמה מאות שקלים על כל החמץ שמוכרים לו, ומסוכם עמו,
שלאחר ימי הפסח, אם ירצה, יוכל לשלם את יתרת החוב (העולה לכמה מאות מליוני שקלים,
או לסכום אחר, על פי ערך החמץ הנמכר), ואז יהיה רשאי ללכת בעצמו ולקחת את החמץ בכל
מקום שיחפוץ. ואם לא ישלם את יתרת החוב, יחזור החמץ לבעליו היהודים, שיוכלו
לאכול ממנו ולסחור בו כרצונם.

ואף על פי שהדבר ידוע כמעט בבירור מוחלט, שהגוי לא
יבא לאחר ימי הפסח לקחת אליו את החמץ, מכל מקום מאחר שיש בידו לעשות כן, המכירה
מועילה. וכמו שכתב מרן השלחן ערוך (בסימן תמח) בזו הלשון:
“ואם מכרו או נתנו (את
החמץ) לאינו יהודי במתנה קודם הפסח, אף על פי שמכרו לאינו יהודי, ויודע בו שלא יגע
בו כלל, אלא ישמרנו לו (עבור היהודי) עד לאחר הפסח, ויחזור ויתננו לו, מותר”.
ומקור דבריו ממה שכתב התרומת הדשן בדין זה.

היכן להניח את החמץ המכור
המוכר את חמצו לגוי, צריך
להצניע אותו בארון או בחדר מיוחד, ולציין על הארון שמדובר בחמץ. ועל ידי כך לא
יבוא לידי מכשול בחג הפסח, ולאכול מן החמץ.

רכישת מוצרים אחר הפסח
כל הירא לדבר ה' לא יקנה
לאחר הפסח שום מצרך שיש בו חמץ, אלא מבעלי מכולת וצרכניה יראי שמים שמכרו את החמץ
שלהם לגוי, על ידי הרבנות המקומית, או על ידי גוף כשרות אחר, כנהוג.

Elimination and Sale of
Chametz

Elimination of Chametz
On the morning of the Fourteenth of Nissan, one must eliminate Chametz before the
last time to do so arrives. (In Jerusalem, the latest time for burning and
renouncing Chametz is at approximately 11:15 AM and the latest time for eating
Chametz is at approximately 9:55 AM. In New York City, the end time for burning
and renouncing Chametz is at approximately 11:25 AM according to the Sephardic
custom. All Chametz must be burnt, renounced, and sold by this time. The latest
time for eating Chametz in New York City is at approximately 10:05 AM according
to the Sephardic custom. Every location should follow the times listed on the
accepted calendars in that location.)

How does one perform the
Mitzvah of eliminating Chametz? One must burn it or crumble it into tiny pieces
and throw it to the wind or into the sea. The custom though is to burn it.
Chametz which was thrown into a public trash receptacle (not in one’s possession
and before the time when Chametz becomes forbidden) need not be burned
according to Halacha.

“Chametz Which Pesach
Has Passed Over”
One who has kept Chametz in one’s possession on Pesach has nullified the
positive commandment of “You shall eradicate leaven from your homes” in
addition to transgressing the negative commandment of “Chametz shall not be
seen with you.” Our Sages have thus fined one who has transgressed this
commandment by decreeing (Pesachim 28a): “Chametz owned by a Jew which was in
his possession during Pesach is prohibited to benefit from.” Such Chametz
becomes prohibited to benefit from for the person who kept it in his possession
on Pesach as well as for others. Even if others do not know that this Chametz
was kept during Pesach, one who does know must notify others of this in order
to prevent them from the prohibition of eating it.

Sale of Chametz
It is customary among the Jewish people, especially with regards to store,
factory, and warehouse owners, to sell one’s Chametz on Erev Pesach. The sale
of Chametz can be carried out by signing a “power of attorney” appointing a
Torah scholar to sell it which can be obtained from rabbis of synagogues all
over the world. It is highly advised that one carry out this “Sale of Chametz”
as is customary, especially for those who would like to keep Chametz which
would be wasteful to dispose of in their possession, such as expensive
alcoholic beverages and the like.

The basis for the sale
of Chametz is that Chametz owned by a non-Jew on Pesach does not become
prohibited to benefit from after Pesach, for non-Jews are not commanded with
regards to the prohibitions of Chametz on Pesach at all and they may keep it in
their possession on Pesach. Thus, by selling one’s Chametz and performing
certain transactions prescribed by Halacha, the Chametz is sold to the non-Jew
absolutely.

How is this sale carried
out? Rabbis all over the world meet with a non-Jew on Erev Pesach and explain
to him clearly the contents of the contract which he will be signing on. The non-Jew
then puts down a “down-payment” sometimes amounting to several hundreds of
dollars for the Chametz being sold to him. It is agreed upon that after the
holiday of Pesach, if he wishes he may pay the balance of his debt (which
usually amounts to several millions of dollars based on the value of the
Chametz which he has purchased), at which point he may go and collect all of
the Chametz, wherever it may be. However, if he does not pay the balance, the
Chametz shall return to its original Jewish owners who will then be permitted
to eat it or sell it as they see fit.

Although it is almost
certain that the non-Jew will not come after Pesach and claim the Chametz,
nevertheless, since he has the ability to do so, the sale is valid. Similarly,
Maran Ha’Shulchan Aruch (Chapter 448) states: “If Chametz was sold or given as
a gift to a non-Jew before Pesach, although it was sold to a non-Jew who will
certainly not touch it at all, rather, he will safeguard it for him (the Jew)
until after Pesach at which point he will give it back to him, this is
permissible.” The source for this ruling stems from the ruling of the Terumat
Ha’Deshen regarding this matter.

Where the Sold Chametz
Should be Placed
If one sells his Chametz to a non-Jew, one must conceal it in a designated
closet or room and mark the closet/room in a way that is noticeable that it
contains Chametz. By doing so, one will prevent mistaken consumption of these
items during Pesach.

Purchasing Chametz Items
after Pesach
One who is truly G-d-fearing should purchase Chametz items after Pesach only
from G-d-fearing store owners and grocers who have sold their Chametz to a
non-Jew before Pesach via the local rabbinate or any other Kashrut
organization, as is customary.

5-pesach-5781-2021.pdf
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6-summer-time-table-5781-2021.pdf
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Imechira5781.pdf
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KLBD-PESACH-2021-approved-products.pdf
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SKA-Pesah-Guide-2021-FINAL.pdf
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MMK-Newsletter-Pesach-Issue-5781.pdf
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Halachot-When-Pesach-begins-on-Motzae-Shabbat.pdf
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Halachot-Erev-PesaH-on-Shabbat.pdf

Newsletter Parashat Vayikra

March 17, 2021July 13, 2022 5781

Have a look at our website www.moorlane.info

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

5781 – 2021

A brief outlook of the days leading up to Pesach

THIS SHABBAT 20/03/21

Shabbat Hagadol Derasha (early)

Thursday Night 25/03/21

* Bedikat Chametz – searching for the Chametz

* Say Kal Chamira

Friday 26/03/21

* Deadline – Mcr. Bet Din Selling Chametz Form

* Taanit Bechor – Siyum

* Biur Chametz – destroying the Chametz

* Leave the Chametz you need for the Shabbat meals

in a safe & secure place

* Don't say Kal Chamira….yet!!

* Decide on clock arrangements

(we change to summertime on Motzae Shabbat / 1st night of Pesach)

* Light candles for Shabbat

* Light 24hr candle ready for Motzae Shabbat

to light Yom Tov Lights

Shabbat morning 27/03/21

* Early morning Shacharit

* Dispose of any leftover chametz

* After eating the Shabbat Chametz

say Kal Chamira!!

Motzae Shabbat

* Lel Seder – Night of Pesach

* Candle Lighting from 24hr candle

* Say Havdala in the Seder by Kadesh

*****

Time tables attached to this email

*****

****

The form is attached to this email

Deadline Fri 26 th Mar

forms can be left in the purple folder in the Bet Hakeneset

or alternatively can be given directly to the

Manchester Bet Din

@ the Cultural Centre

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The Future of Bevis Marks
Your Invitation to Join the Lord Mayor of London this Thursday

Join us virtually this Thursday at Bevis Marks synagogue, when we welcome the Lord Mayor of London for an unveiling of the development plans for our historic synagogue.

Bevis Marks synagogue is a perfectly preserved living piece of 18^th Century London. Built in 1701 by Sephardic Jews from Portugal and Spain, it is Britain's oldest non-Christian and ethnic minority place of worship. It is believed to be the longest continually functioning synagogue in the world. Even when closed by COVID, the rabbi has continued to pray there.

The esnoga is receiving a much-needed restoration. A new Visitor Centre will open in 2022 to tell the story of Bevis Marks and its place in the history of the City of London.

On 18 March at 2pm London (10am NYC and 4pm Jerusalem) we have the pleasure of welcoming the Lord Mayor of London to join our chairman, Howard Martin, Rabbi Shalom Morris and the Foundation’s heritage advisor to discuss the history of the synagogue and our plans for London’s newest visitor attraction. Please join us!

Ahead of the presentation if you have any questions for the panel then please email: office@bevismarksheritage.org.uk

To join us THIS THURDAY, 18 March, please register now at: https://zoom.us/webinar/register/WN_Cx-ph-ZQR2m1WPCxRSLW6Q There is no attendance fee, but you must register in advance.

This email has been sent using the Sephardic World list. It is a once-only message.

William Russell, Lord Mayor of London

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Pesach Products Lists attached

(1)

(2)

*****

Rabbi Eli Mansour

attached to this email

*****

with

Rabbi Oppenheimer

learning

Masechet Berachot

25 minutes before Korbanot

*****

Times for this week

Shacharit

Sunday

Korbanot 7:50 am Hodu 8.00 am

Mincha & Arbit 3:30 pm

Monday, Thursday & Friday

6.55

Hodu: 7.05 Barechu: 7.15

Tues, Wed, Fri

7.00

Hodu: 7.10 Barechu: 7.20

Arbit

Monday – Thursday

7:00 pm

Please support our minyanim whenever possible!

Updates will appear on the WhatsApp group

If anyone needs any help getting to or from the minyanim

please contact one of the members of the Mahamad

*****

This week's winners

Gaby Weinberg

Yisrael Benami

Eitan Sacks

*********

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

COVID – 19 SUPPORT

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לוח זמני תפלה לחורף תשפ״א

מוצאי שבת	ערבית )מוצ“ש(	שקיעה	מנחה שבת	סוף זמן קריאת שמע	הדלקת נרות	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Sunset	Minha	Shema before	Candle Lighting	Minha & Kabbalat Shabbat	Date	Parasha
PM	PM	PM	PM	AM	PM	PM
7:12	7:10	6:21	5:50	9:15	6:05	6:05	19/20 Mar	ויקרא

Q & A on Parashat Vayikra

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

Who does the word “eilav” in verse 1:1 exclude?
1:1 – Aharon.
Name all the types of animals and birds mentioned in this week's Parsha.
1:2,14, 3:12 – Cattle, sheep, goats, turtledoves (torim), and doves (bnei yona).
What two types of sin does an olah atone for?
1:4 – Neglecting a positive command, and violating a negative command which is rectified by a positive command.
Where was the olah slaughtered?
1:5 – In the Mishkan Courtyard (azarah).
What procedure of an animal-offering can a non-kohen perform?
1:5 – Ritual slaughter.
Besides the fire the kohanim bring on the altar, where else did the fire come from?
1:7 – It descended from Heaven.
At what stage of development are torim (turtledoves) and bnei yona (young pigeons) unfit as offerings?
1:14 – When their plumage turns golden. At that stage, bnei yona are too old and torim are too young.
What is melika?
1:15 – Slaughtering a bird from the back of the neck using one's fingernail.
Why are animal innards offered on the altar, while bird innards are not?
1:16 – An animal's food is provided by its owner, so its innards are “kosher.” Birds, however, eat food that they scavenge, so their innards are tainted with “theft.”
Why does the Torah describe both the animal and bird offerings as a “satisfying aroma”?
1:17 – To indicate that the size of the offering is irrelevant, provided your heart is directed toward G-d.
Why is the term “nefesh” used regarding the flour offering?
2:1 – Usually, it is a poor person who brings a flour offering. Therefore, G-d regards it as if he had offered his nefesh (soul).
Which part of the free-will mincha offering is burned on the altar?
2:1 – The kometz (fistful).
The Torah forbids bringing honey with the mincha. What is meant by “honey”?
2:11 – Any sweet fruit derivative.
When does the Torah permit bringing a leavened bread offering?
2:12 – On Shavuot.
Concerning shelamim, why does the Torah teach about sheep and goats separately?
3:7 – Because they differ regarding the alya (fat tail). The lamb's alya is burned on the altar but the goat's is not.
For most offerings the kohen may use a service vessel to apply the blood on the mizbe'ach. For which korban may he apply the blood using only his finger?
3:8 – The chatat.
Who is obligated to bring a chatat?
4:2 – One who accidentally transgresses a negative commandment whose willing violation carries the karet (excision) penalty.
Where were the remains of the bull burned while in the wilderness? Where were they burned during the time of the Beit Hamikdash?
4:12 –
1. Outside the three camps.
2. Outside Jerusalem.
What two things does a voluntary mincha have that a minchat chatat lacks?
5:11 – Levona and oil.
What is the minimum value of a korban asham?
5:15 – Two shekalim.

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

שאלה: כמה שיעורי “כזית” מצה צריך לאכול בליל פסח?

תשובה: בליל הסדר חובה לאכול סך הכל שלשה שיעורי “כזית” של מצה. וכל כזית הוא שיעור של קרוב לשלשים גרם מצה. ומכל מקום יש מקום להחמיר לאכול ארבעה שיעורים של מצה, או חמישה, כמו שנבאר.

סדר ליל פסח

סדר ליל פסח שסידר רבינו רש”י הקדוש הוא כך: קדש. ורחץ. כרפס. יחץ. מגיד. רחצה. מוציא מצה. מרור. כורך. שלחן עורך. צפון. ברך. הלל. נרצה.

בקערת ליל הסדר מניחים שלוש מצות, וכשמגיעים בסדר ליל פסח ל”יחץ“, לוקח בעל הבית את המצה האמצעית מבין השלוש, ובוצע אותה לשתי חתיכות. ומניח את החלק הקטן בין שתי המצות, ואת החלק הגדול נותן לאחד מבני הבית שישמור אותה ל”אפיקומן”. כמו שיבואר.

ה”כזית” הראשון

כשמגיעים בסדר ל”מוציא מצה“, לוקח בעל הבית את שלשת המצות המוכנות בקערת ליל הסדר, ששתי המצות השלימות מונחות מלמעלה ומלמטה, וביניהן מונחת המצה הפרוסה שחצה אותה לשנים כשהגיע ל“יחץ”, ואוחז את המצות בידו ומברך “המוציא לחם מן הארץ”, ולאחר מכן מברך “על אכילת מצה”. ונוהגים שאחרי שמברך המוציא, שומט מידיו את המצה השלישית המונחת מלמטה, ומברך על אכילת מצה רק על המצה העליונה ועל המצה הפרוסה האמצעית. ובעל הבית אוכל כזית אחת מכל מצה.

נמצא שבעל הבית אוכל שני שיעורי כזית כבר באכילה זו. אחד מן המצה העליונה ואחד מן המצה האמצעית. אבל שאר בני הבית, שאין להם מספיק לאכול שני שעורים ממצות אלו שבידיו של בעל הבית, נותן להם בעל הבית מעט מכל מצה, ומצרף להם ממצות אחרות הנמצאות איתו עד שיגיעו לשיעור כזית אחד. ודי להם לכל הדעות בשיעור כזית אחד בלבד. נמצא כי שאר בני הבית אינם אוכלים באכילה זו אלא כשיעור כזית אחד בלבד. וגם בעל הבית אם מאיזו סיבה לא אכל שיעור של פעמיים כזית, יצא בדיעבד ידי חובתו. ולקוצר הזמן לא נוכל להרחיב את הדיבור ולהסביר את טעמי דין זה.

הכזית השני

לאחר מכן כשמגיע ל”כורך”, לוקח “כזית” מן המצה השלישית שבקערת ליל הסדר, וכורכה עם כזית מרור (חסה), וטובלה בחרוסת ואומר: “זכר למקדש כהלל”, ואוכלם ביחד בהסיבה. (כלומר, כשהוא מוטה על צד שמאל). נמצא שעד כאן אוכל בעל הבית שלש פעמים שיעור כזית, ושאר בני הבית אוכלים עד כאן שני שיעורים של כזית.

הכזית השלישי

כשמגיע בסעודתו ל”צפון”, לאחר גמר כל הסעודה, אוכלים מן המצה השמורה אצל אחד המסובים ל”אפיקומן”. ובעל הבית אוכל מאותה המצה שיעור “כזית” נוסף. (ולשאר בני הבית נותן ממצה אחרת שאיתו ומצרף להם מעט מן המצה שהיתה מוכנה מראש לאפיקומן). וגם מצה זו צריך שיאכלה בהיסבה, וצריך להזהר מאד לאכלה בהסיבה, שאם לא אכלה בהסיבה, לא יצא ידי חובתו ויצטרך לאכול כזית נוספת, ועלולה אכילתו להיות אכילה גסה, שגם באכילה כזו אינו יוצא ידי חובתו כפי שביארנו כבר.

ויש מחמירים לאכול כ”צפון” כשיעור שני זיתים, אחד זכר לקרבן פסח ואחד זכר למצה שהיו אוכלים עם קרבן פסח. נמצא שבעל הבית עד כאן אכל חמישה שיעורי כזית אם הוא מחמיר על עצמו, ואם לאו אינו אוכל אלא שיעור ארבע זיתים. ושאר בני הבית אוכלים ארבע זיתים אם הם מחמירים על עצמם, ואם לאו, אינם אוכלים אלא שיעור של שלשה זיתים.

ולסיכום: ב”מוציא מצה” אוכל בעל הבית שיעור כשני זיתים של מצה. ושאר בני הבית שאינם אוכלים מן המצה של בעל הבית אוכלים כזית אחת. וב”כורך” אוכל כל אחד כזית מצה. ומ”צפון” אוכל כל אחד כזית אחד, ויש מחמירים לאכול שיעור של שני זיתים מצה.

Question: How many “Kezayit”s (olive’s volume) of Matzah must one consume during the Pesach Seder?

Answer: One is obligated to eat altogether three “Kezayit”s of Matzah during the Pesach Seder. Every Kezayit amounts to approx. 30 grams of Matzah. Nevertheless, there is room for stringency to eat four or even five “Kezayit”s of Matzah, as we shall now explain.

The Order of the Seder Night
The order for the night of Pesach established by the great and holy Rashi, which we have already discussed, is as follows: Kadesh, Urchatz, Karpas, Yachatz, Magid, Rochtza, Motzi, Matzah, Maror, Korech, Shulchan Orech, Tzafun, Barech, Hallel, Nirtzah.

Three Matzot are placed on top of the Seder plate. Upon reaching the part of the Seder entitled, “Yachatz,” the head of the household takes the middle Matzah and splits it into two pieces. He keeps the smaller of the two pieces and the larger of the two pieces is kept for the “Afikomen.”

The First Kezayit
Upon reaching the part of the Seder entitled, “Motzi-Matzah”, the head of the household takes the three Matzot already prepared on the Seder plate. The top and bottom Matzot are whole and the middle Matzah is the one which was broken in half during “Yachatz.” He holds these Matzot in his hands and proceeds to recite the blessing of “Hamotzi Lechem Min Ha’aretz” followed by the blessing of “Al Achilat Matzah.” It is customary that after one recites the blessing of “Hamotzi,” one lets go of the bottom Matzah and continues to recite “Al Achilat Matzah” while holding only the top whole Matzah and the middle split Matzah. The head of the household must then eat a Kezayit of each Matzah.

Thus far, the head of the household will have already eaten two “Kezayit”s during this part of the Seder. However, the other members of the household, who do not have enough to eat two “Kezayit”s from the Matzot of the head of the household should be given a small piece of the head of the household’s Matzah and he will then supplement that with other Matzot that he has until it reaches the amount of a Kezayit. Regarding the members of the household who do not eat a Kezayit from the head of the household’s Matzot, they do not need to be eating two “Kezayit”s; rather, one Kezayit is sufficient according to all opinions. It turns out that the other members of the household (excluding the head of the household) are only eating one Kezayit at this point in the Seder. Even if the head of the household, for whatever reason, did not eat his allotted two “Kezayit”s and has only eaten one Kezayit, he has fulfilled his obligation. Due to time constraints, we will not be able to elaborate on the reasons behind this law any further.

The Second Kezayit
Afterwards, upon reaching the part of the Seder entitled, “Korech,” one takes a Kezayit from the third Matzah on the Seder plate and wraps a Kezayit of Maror in it and then he dips it in Charoset, after which one recites, “Zecher La’Mikdash Ke’Hillel,” and then eats this while leaning on one’s left side. At this point, the head of the household has eaten three “Kezayit”s of Matzah and the rest of the members of the household have eaten only two “Kezayit”s.

The Third Kezayit
Upon reaching the part of the Seder entitled, “Tzafun,” which is after concluding the festive meal, the Matzah hidden under the tablecloth is eaten as the “Afikomen” and another Kezayit must be eaten from this Matzah. (For the other family members, the Seder leader hands out other Matzot in addition to a small piece of the designated “Afikomen” Matzah.) One must be very careful to eat this Matzah while leaning as well, for if one did not, one has not fulfilled one’s obligation and will need to eat another Kezayit of Matzah while leaning. This may very well lead to a point of excessive eating which can also be a cause of not fulfilling this Mitzvah, as we have already explained.

Some act stringently and eat two “Kezayit”s during “Tzafun,” one in commemoration of the Pesach offering and one in commemoration of the Matzah that was eaten with it. At this point, the head of the household will have eaten five “Kezayit”s of Matzah if he acts more stringently, and if not, he will only haven eaten four. The other members of the household will have eaten four “Kezayit”s if they act more stringently, and if they not, they will have only eaten three.

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Newsletter parashat Vayakehl – Pekude, Shabbat Hachodesh,

March 10, 2021July 13, 2022 5781

Have a look at our website www.moorlane.info

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This Shabbat is

Shabbat Mevarechim

Take out 2 Sefarim

1) Parshat Vayakhel – Pekude

2) Parashat Hachodesh

Haftara

1) Hachodesh

1st & last Pasuk of the

Haftara of Machar Hachodesh

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Motzae Shabbat – Sunday 14th Mar

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Deadline Fri 26 th Mar

forms can be left in the purple folder in the Bet hakeneset

or alternatively can be given directly to the

Manchester Bet Din

@ the Cultural Centre

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(2)

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with

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learning

Masechet Berachot

25 minutes before Korbanot

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Times for this week

Shacharit

Sunday

Korbanot 7:50 am Hodu 8.00 am

Mincha & Arbit 3:30 pm

Monday, Thursday & Friday

6.55

Hodu: 7.05 Barechu: 7.15

Tues, Wed, Fri

7.00

Hodu: 7.10 Barechu: 7.20

Arbit

Monday – Thursday

7:00 pm

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A Year Later: Regaining Direction

HaGaon Rabbi Yaakov Hillel

Straight from the Heart‏

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לוח זמני תפלה לחורף תשפ״א

מוצאי שבת	ערבית )מוצ“ש(	שקיעה	מנחה שבת	סוף זמן קריאת שמע	הדלקת נרות	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Sunset	Minha	Shema before	Candle Lighting	Minha & Kabbalat Shabbat	Date	Parasha
PM	PM	PM	PM	AM	PM	PM
6:59	6:55	6:08	5:35	9:23	5:52	5:52	12/13 Mar	ויקהל–פקודי (החודש)(ש”מ)

Q & A on Parashat Vayakhel – Pekude

Questions & Answers on:

Vayakhel

On which day did Moshe
assemble the Jewish People?
Why is the prohibition
against doing work on Shabbat written prior to the instruction for
building the Mishkan?
Why does the Torah specify
the particular prohibition of lighting a fire on Shabbat right after it
had already noted the general prohibition of doing work on Shabbat?
What function did the “yitdot
hamishkan” serve?
What function did the “bigdei
hasrad” serve?
What was unusual about the
way the women spun the goat's hair?
Why were the Nesi'im
last to contribute to the building of the Mishkan? How does the Torah show
dissatisfaction with their actions?
Who does the Torah identify
as the primary builders of the Mishkan? From which tribes were they?
What time of day did the
people bring their daily contributions for the construction of the
Mishkan?
For what was the woven
goat's hair used?
What image was woven into
the parochet?
Why does the Torah attribute
the building of the aron to Bezalel?
Where were the sculptured cheruvim
located?
How many lamps did the menorah
have?
Of what materials was the mizbe'ach
haketoret composed?
Of what material was the mizbe'ach
ha'olah composed?
The kiyor was made
from copper mirrors. What function did these mirrors serve in Egypt?
How did the kiyor
promote peace?
The kiyor was made
from the mirrors of the women who were crowding at the entrance to the Ohel
Mo'ed. Why were the women crowding there?
Of what material were the
“yitdot hamishkan” constructed?

Pekude

Why is the word Mishkan
stated twice in verse 38:21?
Why is the Mishkan called
the “Mishkan of Testimony”?
Who was appointed to carry
the vessels of the Mishkan in the midbar?
Who was the officer in
charge of the levi'im?
What is the meaning of the
name Bezalel?
How many people contributed
a half-shekel to the Mishkan? Who contributed?
Which material used in the bigdei
kehuna was not used in the coverings of the sacred vessels?
How were the gold threads
made?
What was inscribed on the
stones on the shoulders of the ephod?
What was on the hem of the me'il?
What did the Kohen Gadol wear
between the mitznefet and the tzitz?
What role did Moshe play in
the construction of the Mishkan?
Which date was the first
time that the Mishkan was erected and not dismantled?
What was the “tent”
which Moshe spread over the Mishkan(40:19)?
What “testimony”
did Moshe place in the aron?
What function did the parochet
serve?
Where was the shulchan
placed in the Mishkan?
Where was the menorah
placed in the Mishkan?
Who offered the communal
sacrifices during the eight days of the dedication of the Mishkan?
On which day did both Moshe
and Aharon serve as kohanim?

Answers

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

Vayakhel

35:1 – The day after Yom
Kippur.
35:2 – To emphasize that the
building of the Mishkan doesn't supersede the laws of Shabbat.
35:3 – There are two
opinions: One opinion is to teach that igniting a fire on Shabbat is
punishable by lashes as opposed to other “melachot” which
are punishable by death. The other opinion is to teach that violation of
numerous “melachot” at one time requires a separate
atonement for each violation.
35:18 – The edges of the
curtains were fastened to them. These were inserted in the ground so the
curtains would not move in the wind.
35:19 – They covered the aron,
the shulchan, the menorah, and the mizbachot when
they were packed for transport.
35:26 – It was spun directly
from off the backs of the goats.
35:27 – The Nesi'im
reasoned that they would first let the people contribute materials needed
for the Mishkan and then they would contribute what was lacking. The Torah
shows its dissatisfaction by deleting a letter from their title.
35:30, 35:34 – Bezalel ben
Uri from the tribe of Yehuda; Oholiav ben Achisamach from the tribe of
Dan.
36:3 – Morning.
36:14 – It was made into
curtains to be draped over the Mishkan
36:35 – Cherubim.
(See Rashi 26:31)
37:1 – Because he dedicated
himself to its building more than anyone else.
37:7 – On the two
extremities of the kaporet (cover of the aron).
37:23 – Seven.
37:25,26 – Wood overlaid
with gold.
38:1-2 – Wood overlaid with
copper.
38:8 – These mirrors aided
in the proliferation of the Jewish People. The Jewish women in Egypt would
look in the mirrors so as to awaken the affections of their husbands who
were exhausted by their slave labor.
38:8 – Its waters helped a
woman accused of adultery to prove her innocence.
38:8 – To donate to the
Mishkan.
38:20 – Copper.

Pekude

38:21 – To allude to the Beit
Hamikdash that would twice be taken as a “mashkon”
(pledge) for the sins of the Jewish People until the nation repents.
38:21 – It was testimony for
the Jewish People that G-d forgave them for the golden calf and allowed
His Shechina to dwell among them.
38:21 – The levi'im.
38:21 – Itamar ben Aharon.
38:22 – “In the shadow
of G-d.”
38:26 – 603,550. Every man
age twenty and over (except the levi'im).
39:1 – Linen (See Rashi
31:10).
39:3 – The gold was beaten
into thin plates from which threads were cut. (See Rashi 28:6).
39:6, 39:7 – The names of
the tribes.
39:24,25 – Woven
pomegranates and golden bells.
39:31 – Tefillin.
39:33 – He stood it up.
40:17 – Rosh Chodesh
Nissan of the second year in the desert. For seven days before this,
during the consecration of Aharon and his sons, Moshe erected and
dismantled the Mishkan. (Rashi 39:29)
40:19 – The curtain of
goatskin.
40:20 – The Luchot
Habrit.
40:21 – It served as a
partition for the aron.
40:22 – On the northern side
of the Ohel Mo'ed, outside the parochet.
40:24 – On the southern side
of the Ohel Mo'ed opposite the shulchan.
40:29 – Moshe.
40:31 – On the eighth day of
the consecration of the Mishkan.

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

חודש ניסן

ימי ניסן כולם, הם ימי שמחה
לישראל, בתקופות העבר ההווה והעתיד, כי באחד בניסן הוקם המשכן, ושנים עשר נשיאים
של שנים עשר שבטי ישראל הקריבו את קרבנותיהם לחנוכת המזבח, ולמחרת היום השנים עשר,
כלומר, ביום י”ג בניסן, היה יום אסרו חג שלהם, (יום אסרו חג הוא היום שאחר
החג), ויום י”ד בניסן הוא ערב פסח.

ולאחר מכן החלו שבעת ימי הפסח,
ויום כ”ב בניסן הוא אסרו חג של הפסח, ובניין בית המקדש השלישי, שיבנה במהרה
בימינו, יהיה ביום טוב ראשון של פסח, ועל כן הוא יום שמחה לדורות עולם.

ואף על פי שאסור לעסוק בבניית
בית המקדש ביום טוב, שהרי הבנייה כרוכה בכמה מלאכות האסורות בהחלט בחג, מכל מקום,
בית המקדש השלישי עתיד להיבנות בידי שמים, ודבר זה הוא אפשרי ביום טוב), וכפי
שנאמר, “בניסן נגאלו ובניסן עתידין להיגאל“, וככתוב, “כימי צאתך
מארץ מצרים אראנו נפלאות”, וחנוכת בית המקדש השלישי תהיה נמשכת שבעה ימים,
ותתקיים רק לאחר שבעת ימי הפסח, משום שאי אפשר לשמוח בחנוכת בית המקדש בימי פסח,
שהרי אין מערבין שמחה בשמחה. (ומטעם זה אסור לעשות שמחת נשואין במועד), נמצא שכל
ימי חודש ניסן מקודשים לימי ששון ושמחה לישראל, ולכן אין ראוי לומר וידוי ותחנון
לפני השם יתברך בימים אלו, ולפיכך
גם לא אומרים “נפילת אפיים” בתפילה כל ימי חודש ניסן.

וכמו כן אין גוזרים על הציבור
תענית בחודש ניסן, אבל נוהגים להתענות אף בחודש ניסן ביום הפקודה לאביו או לאימו.
(כלומר, ביום האזכרה של אביו ואמו, נהגו להתענות לעלוי נשמתם, ותענית זו, אין
לבטלה אפילו בחודש ניסן)

The Month of Nissan

The month of Nissan is a
joyous time for Israel; it has been in the past, it is in the present, and will
continue to be in the future. This is because on the First of Nissan, the
Mishkan (Tabernacle) was erected and the twelve leaders of the Twelve Tribes of
Israel commenced bringing their sacrifices in honor of the inauguration of the
Mizbe’ach (altar). The day following the twelfth day, meaning the Thirteenth of
Nissan, was Isru Chag for them and the Fourteenth of Nissan was already Erev
Pesach.

After this, the seven days of Pesach commenced and the Twenty-Second of Nissan
was Isru Chag. The building of the third Bet HaMikdash, which we pray should be
speedily in our days, will take place on the first day of Pesach, and this is
why this day will be especially joyous forever.

Although one may not build the Bet HaMikdash on Yom Tov, for this building
entails several works that are prohibited on Yom Tov, nevertheless, the third
Bet HaMikdash shall be built by Hashem, and this is indeed permissible on Yom
Tov. It is written, “In Nissan they were redeemed and in Nissan they shall once
again be redeemed in the future,” as the verse states, “As it was in the days
you left Egypt, I shall show them wonders.” The inauguration of the third Bet
HaMikdash shall last for seven days, but will not be able to be celebrated
until after the holiday of Pesach, for two joyous occasions may not be combined
(it is for this reason that one may not get married during the holiday). It
comes out that the entire month of Nissan is dedicated to joy and happiness for
Israel. Thus, it is improper to recite Viduy and Tachanun (supplication
prayers) before Hashem during these days and we therefore do not recite Nefilat
Apayim (Tachanun prayer) during the entire month of Nissan.

Similarly, a fast cannot be decreed upon the public during this month.
Nevertheless, one would customarily fast in honor of his either of his parents’
anniversary of death during this month. (This means that it is customary to
fast on the anniversary of one’s parent’s demise and this fast should not be
pushed off, even if it falls out during the month of Nissan.)

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Newsletter Shabbat Ki Tisa – Parshat PARA

March 3, 2021July 13, 2022 5781

Have a look at our website www.moorlane.info

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To Mrs. D Shalom

for arranging the Purim Arts & Craft projects

for the children of the Bet Hakeneset

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

with

Rabbi Oppenheimer

learning

Masechet Berachot

25 minutes before Korbanot

*****

Times for this week

Shacharit

Sunday

Korbanot 7:50 am Hodu 8.00 am

Mincha & Arbit 3:30 pm

Monday, Thursday & Friday

6.55

Hodu: 7.05 Barechu: 7.15

Tues, Wed, Fri

7.00

Hodu: 7.10 Barechu: 7.20

Arbit

Monday – Thursday

7:00 pm

Please support our minyanim whenever possible!

Updates will appear on the WhatsApp group

If anyone needs any help getting to or from the minyanim

please contact one of the members of the Mahamad

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Prizes

Yisrael Benami

Zak Mellul

Josh Sacks

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Sefardic World

This week we have an opportunity to put questions directly to a world expert in Sephardic research. Jessica V Roitman is the newly appointed Professor in Jewish Studies at the Vrije Universiteit Amsterdam.

Her current research focuses on Sephardim in the Atlantic World, including the intersection of colonialism and Judaism. She examines themes such as the self-fashioning of communities, identity and the contacts between various communities in the Caribbean. Jessica obtained her PhD in 2009 from Leiden University.

Many thanks to our regular and new patrons. We couldn't do this without you. The popularity of Sephardic World means that we are now often over-subscribed and may soon need to restrict Zoom meetings to patrons. Please consider joining our patrons in making a small monthly donation to help keep the show on the road! https://www.patreon.com/sephardi

The meeting is today, Sunday 7 March 2021 at 11am LA, 2pm NYC, 7pm London, 8pm Amsterdam and 9pm Jerusalem. Join us on Zoom at: https://us02web.zoom.us/j/81717053464

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

Best wishes,

Ton and David

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COVID – 19 SUPPORT

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לוח זמני תפלה לחורף תשפ״א

מוצאי שבת	ערבית )מוצ“ש(	שקיעה	מנחה שבת	סוף זמן קריאת שמע	הדלקת נרות	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Sunset	Minha	Shema before	Candle Lighting	Minha & Kabbalat Shabbat	Date	Parasha
PM	PM	PM	PM	AM	PM	PM
6:46	6:45	5:55	5:20	9:32	5:39	5:39	5/6 Mar	כי תשא (פרה)

Q & A on Parashat Ki Tisa

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

How many “geira” are in a shekel?
30:13 – Twenty.
What was the minimum age of military service in the Jewish army?
30:14 – Twenty.
What were the three different types of terumah donated?
30:15 – For the adanim (sockets), for the purchase of communal sacrifices, and for the building of the Mishkan.
The Jews were counted after Yom Kippur and again after Pesach. Both times they numbered the same amount. How can this be? Didn't some 19-year olds turn 20 during that six month period?
30:16 – Their ages were calculated based on Rosh Hashana, not based on their individual birthdays.
How many ingredients comprise the incense of the Mishkan?
30:34 – Eleven ingredients were used making the incense.
According to Rashi, why are sailors called “malachim?”
30:35 – Because they stir (malach) the water with their oars.
What is the difference between chochma (wisdom), bina (understanding), and da'at (knowledge)?
31:3 – Chochma is knowledge acquired from others. Bina is the deduction of new knowledge from what one has already learned. Da'at is holy inspiration.
Shabbat is a “sign.” What does it signify?
31:13 – It is a sign between G-d and the Jewish People that He has chosen them and a sign to the nations of the world that He has sanctified the Jewish People.
When did the Jewish People begin to give contributions for the building of the Mishkan?
31:18 – The 11th of Tishrei.
How many books are there in Tanach?
31:18 – 24.
From where did the men take the earrings that they donated to make the calf?
32:2,3 – From their ears.
Why did Aharon build the altar for the golden calf by himself?
32:5 – He hoped that by building it by himself it would take longer and in the interim Moshe would return.
Why did Moshe break the Tablets?
32:19 – Moshe reasoned: If the Torah forbids those who have estranged themselves from the Torah to partake in even a single commandment (Pesach sacrifice), surely the entire Torah cannot be given to a whole nation which has estranged itself from G-d!
How can two brothers belong to two different tribes?
32:27 – Half-brothers, sharing the same mother.
Why did Moshe ask that his name be erased from the Torah?
32:32 – So people shouldn't say “Moshe was unworthy to plead for mercy on behalf of the Jewish people.”
How has the sin of the golden calf affected the Jewish People throughout history?
32:34 – Whenever G-d punishes the Jewish People, part of that punishment comes as payment for the sin of the golden calf.
In verse 33:2, G-d says that the inhabitants of Eretz Canaan would be driven out of the Land. In that verse, only six of the seven Canaanite nations are mentioned. What happened to the seventh?
33:2 – The seventh nation, the Girgashites, voluntarily emigrated.
How did G-d show that He forgave the Jewish People?
33:14 – He agreed to let His Shechina dwell among them.
How did Moshe become wealthy?
34:1 – Moshe carved the Tablets out of precious stone. G-d commanded Moshe to keep the leftover fragments.
How do the light rays shining from Moshe's face show us the powerful effect of sin?
34:35 – Before the sin of the golden calf, the people would not have been afraid to look at the light rays, but after the sin they were afraid.

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

דין הכשר כלים לפסח

בהלכות
הקודמות

הזכרנו
שאין להשתמש בפסח בכלי חמץ, מפני שהם בלועים מחמץ כמו שהסברנו.
והנה
דיני הכשר כלים לפסח הם קשים גם מבחינה הלכתית וגם מבחינה מעשית, ומרן רבינו הגדול
רבי עובדיה יוסף זצ”ל סידר לנו בחבוריו ובשעוריו את דיני הכשרת הכלים לחג
הפסח.

כל
כלי, דרך ההכשר שלו היא כפי דרך השימוש בו, משום שכלל יש בידינו “כבולעו כך
פולטו” ולפיכך כלי שדרך השימוש בו היא על ידי בישול, כגון סיר בישול,
דרך
ההכשר שלו היא כתשמישו, והיינו להגעילו, כלומר לטובלו, בתוך כלי עם מים רותחים.
וצריך שיהיו המים רותחים בכלי ראשון, (כלומר, יש להגעיל את הכלי במים רותחים
שנמצאין בכלי הראשון שבו הם רתחו, אבל אין להגעיל את הכלי בתוך מים רותחים ששפכו
אותם מהכלי שבו הם רתחו לכלי אחר, כי כלי זה כבר אינו כלי ראשון, אלא כלי שני,
ואין המים שבכלי שני רותחים דיים בכדי לגרום להפלטת מה שבלוע בתוך הכלי שמטבילים
בתוכו.) ולכן סכינים וכפות וכיוצא בזה, אפשר להגעילם על ידי שיטבלם בתוך מים רותחים
שבקומקום החשמלי, על ידי שיטביל תחילה צד אחד של הסכין ולאחר מכן את צידו השני.
(ואם הידית של הסכין עשויה עץ אי אפשר להכשירה בהגעלה).

קודם
ההגעלה יש לנקות את הכלים היטב לבל ישאר בהם שום שמץ לכלוך או חלודה.

שפודים
ואסכלאות שמשתמשים בהם באש בלא אמצעות נוזלים, צריכים ליבון באש ממש עד שיהיו
ניצוצות ניתזין מהם, דהיינו עד שיאדים הברזל. וכן הדין ב”סיר פלא”
שאופים
בו עוגה חמץ על גבי הכיריים במשך כל ימות השנה, ההכשר שלו הוא רק על ידי
“ליבון חמור” דהיינו ליבון על גבי אש עד שיאדים הברזל. ובסירים בדרך כלל
הדבר אינו אפשרי מבחינה מעשית ולכן בהכרח יש לקנות סיר חדש. אבל סיר שהשתמשו בו רק
לבישול, יש לו הכשר כאמור על ידי הגעלה ברותחין.

החצובה,
שהיא
הברזל המונח סמוך לאש על גבי הכיריים, יש לנקותה ולהגעילה ברותחין.
ואם
עירה עליה (שפך עליה) מים רותחים מכלי ראשון, הוכשרה בכך. ומותר להשתמש בה בפסח.

ובהלכה
הבאה נבאר עוד פרטי דינים בזה.

The Laws of Koshering Vessels for Pesach

In
the previous
Halacha, we have explained
that one should not use Chametz vessels on Pesach since they have Chametz
flavor absorbed in them. Since the laws of koshering vessels for Pesach are
difficult both from a halachic and a practical
perspective, Maran Rabbeinu Ovadia Yosef zt”l
has arranged these laws for us in a clear and concise manner in his lectures as
well as in his works.

A vessel is koshered in the same manner it is generally used, for we have a
rule, “The same way it absorbs is the same way it releases.” Therefore, any
vessel which is used for cooking, such as a pot, the method of koshering it is
the same way it is used, i.e. a process called “Hag’ala” which is immersing it
in a pot of boiling water. The boiling water must be in “Keli Rishon” (meaning
that the vessel must be immersed into boiling water which is in the original
vessel where the water was boiled in and is still on the flame; however, one
should not perform Hag’ala in a vessel which the water was not originally
boiled in and was merely poured into from the original vessel which was on the
fire, for this vessel is not considered a “Keli Rishon” and is merely a “Keli
Sheni.” The water in a “Keli Sheni” is not considered boiling enough to cause
the vessel immersed into it to release its Chametz flavor). Thus, knives,
spoons, and the like can be koshered by immersing them into water boiled in a
pot on the flame or an electric kettle by first immersing one end of the knife
followed by the other end. (If the handle of the knife is made of wood, it
cannot be koshered through Hag’ala.)

Before performing Hag’ala, one must clean the vessel thoroughly and make sure
no residue or rust remains.

Skewers and spits which are used with fire but without liquids must be torched
with fire until sparks emerge, i.e. when the metal turns red. The same applies
to a “Wonder Pot” which is used to bake Chametz cakes throughout the year which
can only be koshered by torching it with fire until the metal turns red-hot.
Usually, this is not practical with regards to pots and one must therefore
purchase new pots for Pesach. Nevertheless, a pot which was used only for
cooking Chametz throughout the year can be koshered with Hag’ala as we have
explained.

The grate, which is the square or round metal piece which the pots and pans sit
on the stovetop during cooking, should be koshered by cleaning it well and
immersing it into boiling water in a Keli Rishon. However, if one pours boiling
water from a Keli Rishon onto it, it is nevertheless koshered and is then
permissible for use on Pesach.

In the next Halacha, we shall, G-d-willing, discuss this
matter further.

דיני
הכשר כלים לפסח (המשך)

ביארנו,
שיש
להשתמש בפסח בכלים שלא נבלע בהם חמץ, דהיינו כלים חדשים (או מיוחדים לפסח), או
כלים שהוכשרו לפסח. ובדרך כלל דרך ההכשר של הכלי הוא כדרך השימוש בו.

צלחות
וקערות, ששמים בהן מאכלים חמים, אבל לא משתמשים בהן ככלי ראשון ממש,
דהיינו שהדרך היא שכששמים בהן מאכל, יוצקים אותו לתוכן מתוך סיר אחר, (שאותו סיר
הוא היה הכלי הראשון שרתחו בו המים) הכשרן הוא כדרך שימושן, דהיינו על ידי שיערו (מלשון עירוי
– שפיכה) עליהם מים רותחים מכלי ראשון (למשל, מתוך הקומקום החשמלי שבו רתחו המים),
וכל שכן שניתן להכשירם על ידי הגעלה ממש, דהיינו להטבילן בתוך מים רותחים בכלי
הראשון שהם רותחים בו.

מחבת,
שמטגנים
בו מאכלי חמץ בשמן, נחלקו בו הפוסקים אם דינו כדין סיר שמבשלין בו תבשילים של חמץ
שדי לו בהגעלה, או שמא מכיון שאין בו נוזלים כל כך, דינו כדין שיפודים שצריכים
ליבון על ידי אש. ומנהג הספרדים הוא שדי למחבת בהגעלה, ואילו למנהג האשכנזים יש
להצריך ליבון באש למחבת. וכתב מרן רבינו הגדול רבי עובדיה יוסף זצ”ל, שאף
למנהג האשכנזים אין להצריך שהמחבת תרתח על ידי אש עד שהיא תאדים אלא די בליבון קל,
דהיינו שהמחבת תתחמם עד שאם ישימו עליה קש הוא ישרף.

כל
כלי שלא השתמשו בו ברותחין, כגון כלי כסף, וכן המקרר והמקפיא וכדומה, אינם צריכים
שום הכשר, ודי להם בניקוי היטב בלבד.

כלי
חרס אין להם שום הכשר כלל ואף אם ילבנם היטב באש, לעולם הם עומדים באיסורם. וכלי
זכוכית, אינם צריכים הכשר כלל ולדעת מרן השלחן ערוך די להם בשטיפה כהוגן, אך מנהג
האשכנזים להחמיר בזה. וכבר הזכרנו מחלוקת זו בהלכות בשר וחלב. כלי פורצליין, אף
למנהג הספרדים, דינם ככלי חרס ולא מועיל להם שום הכשר.

יש
להשתדל ככל האפשר שהכלים יוגעלו לאחר שיעברו עליהם עשרים וארבע שעות בלי שימוש.
ומותר להגעיל כלי חלב וכלי בשר בזה אחר זה, בתוך כלי
גדול.

The Laws of Koshering Vessels for Pesach-Continued

We
have explained that on Pesach one must use vessels and dishes
that have not absorbed Chametz, meaning either new vessels (or vessels
designated specially for Pesach use) or vessels that have been koshered for
Pesach. Usually, the way to kosher a vessel is in the same manner it is
normally used.

Regarding plates and bowls that hot foods are placed in but are not used as a
real “Keli Rishon” (i.e. a vessel with boiling hot liquid directly on the fire
or heat source), meaning that when food is placed in them, it is usually dished
out of another pot (and this pot was the “Keli Rishon” where the water was
actually boiled), their koshering process is in the way it is used, i.e.
through pouring boiling water on them from a “Keli Rishon” (for instance, from
an electric kettle that water was boiled in). Certainly, these items may be
koshered through “Hag’ala,” meaning immersing them into boiling water in a
“Keli Rishon” where the water was boiled.

Regarding pans that are used to fry Chametz foods in oil, the is a disagreement
in the Poskim whether it can be halachically considered like a pot that Chametz
foods are cooked in and Hag’ala will be sufficient or since not much liquid is
used to fry foods in it, it should have the halachic
status of skewers which require “Libun,” torching with fire. The custom of
Sephardic Jewry is that Hag’ala is sufficient for frying pans, while the
Ashkenazim customarily require Libun with fire for these pans. Maran Rabbeinu
Ovadia Yosef zt”l
writes that even according to the Ashkenazi custom, it is not necessary to fire
up the pan to such a degree that it turns red-hot; rather, a light Libun, i.e.
that it becomes hot enough from the fire that if a straw would come in contact
with the pan it would burn, is sufficient.

Any vessels not used with hot foods or liquids, such as silver goblets,
refrigerators, and freezers, do not require any koshering and a thorough
cleaning is sufficient.

Vessels made of pottery are unable to be koshered; even if they were to be
torched with fire very well, they would remain in their forbidden state.
According to Maran Ha’Shulchan Aruch, glass vessels need no koshering and
washing it well will be sufficient. However, Ashkenazim customarily act
stringently regarding glass vessels. Even according to the custom of the
Sephardim, porcelain vessels are treated as pottery and cannot be koshered.

It is preferable, wherever possible, to perform Hag’ala on vessels needing koshering
only after they have not been used for twenty-four hours. It is permissible to
perform Hag’ala on meat and dairy vessels one after another when the Hag’ala is
being done in a large pot.

Imechira5781.pdf
doc icon

Imechira5781.doc


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)

Year: 2021

Is there genetic evidence of Jews in Portugal?

Acharei Mot

Kedoshim

The Future of Bevis Marks
Your Invitation to Join the Lord Mayor of London this Thursday

שאלה: כמה שיעורי “כזית” מצה צריך לאכול בליל פסח?

Question: How many “Kezayit”s (olive’s volume) of Matzah must one consume during the Pesach Seder?

A Year Later: Regaining Direction

HaGaon Rabbi Yaakov Hillel

Straight from the Heart‏

דין הכשר כלים לפסח

The Laws of Koshering Vessels for Pesach

The Laws of Koshering Vessels for Pesach-Continued

Is there genetic evidence of Jews in Portugal?

Acharei Mot

Kedoshim

The Future of Bevis MarksYour Invitation to Join the Lord Mayor of London this Thursday

שאלה: כמה שיעורי “כזית” מצה צריך לאכול בליל פסח?

Question: How many “Kezayit”s (olive’s volume) of Matzah must one consume during the Pesach Seder?

A Year Later: Regaining Direction

HaGaon Rabbi Yaakov Hillel

Straight from the Heart‏

דין הכשר כלים לפסח

The Laws of Koshering Vessels for Pesach

The Laws of Koshering Vessels for Pesach-Continued

The Future of Bevis Marks
Your Invitation to Join the Lord Mayor of London this Thursday