ק׳ ק׳ שׁערי תפילה
Wishing Members & Friends
of
ק׳ ק׳ שערי תפילה
Moor Lane Bet Hakeneset
a
כתיבה וחתימה טובה
תזכו לשנים רבות נעימות וטובות
שנה טובה ומתוקה
שנה עם בריאות ברכה מזל הצלחה פרנסה טובה
רפואה שלמה והצלה לכל עם ישראל
Pledge Reminder
There is a big segula to pay any debts before Rosh Hashana,
so we'd like to send a reminder that if you have made
a donation to the Bet Hakeneset
after receiving an Aliya in the last few weeks,
the donation can be fulfilled in any of the following ways:
· By post addressed to
'The Treasurer, Manchester Congregation of Spanish and Portuguese Jews,
18 Moor Lane, Salford, Manchester M7 3WX'.
· By hand to the treasurer or any member of the Mahamad.
·Anonymously in the donations box in the Synagogue.
·Direct Debit to the shul's account
for account details please speak to the treasurer
·Cheque
Cheques should be made payable to
'Manchester Congregation of Spanish & Portuguese Jews'.
Thank you & Tizke Lemitzvot
לוח זמני תפלה לקיץ תשפ״ב
Summer Timetable 5782 – 2022
מוצאי שבת | ערבית )מוצ”ש( | סוף זמן קריאת שמע | זמן | פלג מנחה (תה״ד) | פלג מנחה (לבוש) | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Shema to be read before | Candles to be |
| Earliest Candle | Minha & Kabbalat Shabbat* | Date | Parasha |
PM | PM | AM | PM | PM | PM | PM |
|
|
7:52 | 7:48 | 9:59 | 6:50 | 6:20 | 5:50 | 6:50 | 23/24 | נצבים |
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 MUST be lit by that time, in all cases.
**********
שבת שחרית
Korbanot – 9:00 am
Hodu – 9:15 am
5:00 pm *********************
- What is the connection between the verse “atem nitzavim” and the curses in the previous parsha?
29:12 – The Jewish People asked, “Who can survive such curses?” Moshe responded, “You've done a lot to anger Hashem, and yet ‘atem nitzavim' — you are still standing before Him.” - Who were the wood-choppers and water-carriers?
29:10 – Canaanites who joined the Jewish People under false pretenses. - Why can Hashem never “swap” the Jewish People for another nation?
29:12 – Because Hashem swore to their ancestors that He would never do so. - One who ignores the Torah's warnings “adds drunkenness to thirst.” What does this mean?
29:18 – He causes Hashem to reckon his unintentional sins alongside his intentional ones, punishing him for all. - What two cities were destroyed along with S'dom and Amorah?
29:22 – Admah and Tsevoyim. - “The hidden things are for Hashem, our G-d, and the revealed things are for us…” What does this mean?
29:28 – There is collective culpability only for “open” sins, but not for “hidden” ones. - According to Rashi, how will the day of the ingathering of the exiles be “great and difficult”?
30: 3 – It will be as if Hashem needs to take each individual by the hand and lead him out of exile. - Where is the Torah not to be found? Where is it to be found?
30:12-15 – The Torah is not found in Heaven, nor is it across the ocean. Rather, it is “very close to you, in your mouth and in your heart.” - When and where did the Jewish People become culpable for each other's sins?
30:28 – When they crossed the Jordan and accepted the oath on Mount Eval and Mount Grizim. - How do the earth and sky remind us to keep the mitzvahs?
30:19 – The earth and heavenly bodies, although receiving neither reward nor punishment, always obey Hashem's will. How much more so should we, who stand to receive reward or punishment, obey Hashem.
- Why do we blow the shofar during the month of Elul?
After the sin of the golden calf, Moshe went up to Mount Sinai to receive the second set of Tablets on Rosh Chodesh Elul. On that day, the Jewish People sounded the shofar to remind themselves to stray no more after idol worship. Also, the sound of the shofar strikes awe into our hearts and inspires us to return to the ways of Torah. (Mishna Berura and Aruch Hashulchan Orach Chaim 581) - Where in the written Torah text does it tell us explicitly that the first day of Tisrei is Rosh Hashanah?
Nowhere. The Torah calls it “a day of shofar blowing.” (This is one of many examples showing how our observance depends on the continuous oral tradition dating back to Mount Sinai). (Bamidbar 29:1) - We eat apples dipped in honey to symbolize a sweet year. Why do we choose apples above other sweet fruits?
Isaac blessed Jacob with the words: “The fragrance of my son is like the fragrance of a field which Hashem has blessed…” (Bereishis 27:27). The Talmud identifies this “field” as an apple orchard. (Ta'anis 29b, Biyur Hagra) - What two blessings do we say before sounding the shofar?
“Blessed are You… who has commanded us to hear the sound of the shofar,” and the shehechiyanu blessing. (Orach Chaim 581:2) - Which Book of Tanach does the beginning of the Tashlich prayer come from?
The Book of Micha (7:18-20). - What three barren women were “remembered” by Hashem on Rosh Hashanah?
Sara, Rachel and Chana. On Rosh Hashanah it was decreed that these barren women would bear children. (Tractate Rosh Hashanah 10b) - A person's yearly allowance is fixed on Rosh Hashanah, except for three types of expenses. What are they?
Expenses for Shabbos, Yom Tov, and the cost of one's children's Torah education. (Ba'er Hetaiv Orach Chaim 242:1) - We refer to the binding of Isaac in our prayers when we say: “Answer us as You answered Abraham our father on Mount Moriah…” What was Abraham's prayer on Mount Moriah?
He prayed that Mount Moriah should remain a place of prayer for all future generations (Onkelos 22:14). Also, he prayed that his sacrifice of the ram should be considered as though he had actually sacrificed Isaac. (Rashi 22:13) - Why, even in Israel, are there two days of Rosh Hashanah, whereas other festivals in Israel are celebrated for only one day?
Before our current exile, we did not have a fixed calendar as we do today. Rather, the Supreme Torah Court in Jerusalem determined our calendar on a month to month basis. They did this on the first day of every month, based on witnesses testifying that they had seen the new moon. Therefore, the people outside Israel had insufficient time to find out the exact date in time for the festivals. The “two-day festival” arose to correct this situation. In Israel, however, the people lived close enough to Jerusalem to find out the exact date of all the festivals except Rosh Hashanah. Since Rosh Hashanah occurs on the first day of the month, even those living in Jerusalem sometimes needed to observe it for two days, if the witnesses failed to arrive. - What halacha applies to the shehechiyanu blessing on the second night of Rosh Hashanah which does not apply on the second night of any other holiday?
On the second night of Rosh Hashanah it is customary to wear a new garment or to have a new fruit on the table when saying the shehechiyanu blessing. Thus, the shehechiyanu blessing applies not only to the holiday, but to the new garment or new fruit as well. (This is done in order to accommodate the minority of halachic authorities who rule that no shehechiyanu blessing be said on the second night of Rosh Hashanah.) (Taz 600:2)
“אשרי העם יודעי תרועה“
מובא
במדרש רבה (פר' אמור פר' כט אות ד), על הפסוק “אשר העם יודעי תרועה”,
אמר רבי יאשיה, וכי אין אומות העולם יודעים להריע? כמה קרנות יש להם, כמה חצוצרות
יש להם? אלא, “העם יודעי תרועה”, אלו ישראל, שהם יודעים ומכירים לרצות
את בוראם בתרועה. והוא עומד מכסא דין ויושב על כסא רחמים, ומתמלא ברחמים על עמו
ישראל. וזהו שנאמר “אשר העם יודעי תרועה”, כלומר, מכירים ויודעים את
סגולתה ומעלתה וישובו אל ה'.
וסיפר הגאון רבינו עזרא עטיה זצ”ל, ראש ישיבת פורת
יוסף, כי הגאון רבי שלמה לניאדו, בעל שו”ת בית דינו של שלמה, שהיה רבה של
חלב, היא ארם צובא, היה נוהג בראש השנה לעבור לפני התיבה כשליח צבור, כי ניחון
בקול ערב, נעים זמירות ישראל, וגם היה תוקע בשופר. וכן היה נוהג מידי שנה בשנה.
כשהגיע הרב לזקנה ושיבה, הודיע לפרנסי הקהל שבאו לביתו לבקרו בשבת שלפני ראש השנה,
שנבצר ממנו השנה להיות שליח צבור ותוקע, מפני מצב בריאותו. נענו הפרנסים ואמרו,
אולי יואיל רבינו לומר לבנו הגאון רבי אפרים (בעל שו”ת דגל מחנה אפרים) שהוא
יעבור לפני התיבה ויתקע בשופר. כששמע כן בנו רבי אפרים, בא לפני מר אביו ואמר לו,
אבא, אני מוכן למלא את
מקומך השנה, נענה הגאון לדבריו ובירך אותו בהצלחה. וכן היה.
בראש השנה הלך רבי אפרים לבית הכנסת, ועבר לפני התיבה, וכשעמד לתקוע, נתבלבל קצת בתקיעות ותיכף ומיד תיקן כדת.
ובבוא ראשי הקהל אל הרב בעל בית דינו של שלמה, לבקרו לנשק ידיו כנהוג, שאל אותם,
איך היו התפילות, השיבו בשבח התפלות הנפלאות שהתפלל רבי אפרים כשליח צבור. ושאל, איך היו התקיעות, ועל זה השיבו בשפה רפה, והרגיש שלא היו
תקינות כל כך. תיכף
ומיד קרא לרבי אפרים, ושאלו על כך, השיבו רבי אפרים, כי היה קורא “יהי
רצון” שלפני התקיעות, ואמר “ושלח מלאכיך הקדושים הממונים על התקיעות“, והנה תיכף ראה שבא המלאך הממונה על ידו,
ויעף אליו אחד מן השרפים והתייצב לימינו, לזאת היה חרד מפניו ונתבלבל. שחק בעל
הבית דינו של שלמה, ואמר לו, הנה אתה הזמנת אותו ותירא מפניו. ועל כגון זה נאמר, אשר העם יודעי תרועה.
אכן לנו הדלים, לפחות נכוין לשוב בתשובה, וכמו שאמרו במדרש
תהלים, “תקעו בחודש שופר”, חדשו ושפרו מעשיכם על ידי השופר. כי השופר,
רומז גם על השופר שבזמן מתן תורה, כמו שכתוב בו “ויהי קול השופר הולך וחזק
מאד”, ולכן אסור להשיח (לדבר) בשעת תקיעות השופר, כי על אותה שעה כתוב במדרש (פר' יתרו סוף פר' כט), שהיה כל העולם שקט, חמור לא נער, סוס לא צנף, צפור לא
צפצף, מלאכים לא עפו, שרפים לא אמרו קדוש, וקול השופר נשמע מסוף העולם ועד סופו.
ולכן אין להשיח או להשתעל ברצון, וצריך לשבת דומיה בעת התקיעות לקיים מצות עשה
לשמוע קול שופר. קחו עמכם דברים ושובו אל ה', אשרי העם יודעי תרועה ומכירים בה
לשוב בתשובה
“Fortunate is the Nation which knows the Shofar
Blasts”
The Midrash Rabba (Parashat Emor Chapter 29, Section 4) states regarding
the verse, “Fortunate is the nation which knows the Shofar blasts”: “Rabbi
Yoshiya said: ‘Do the nations of the world not know how to blow? They have so
many horns and so many trumpets! Rather, ‘The nation which knows the Shofar
blasts,’ refers to the Jewish nation which knows how to appease their G-d with
Shofar blasts. He (Hashem) then arises from the throne of judgment and sits on
the throne of mercy and becomes filled with compassion for the Jewish nation.’”
This is what is meant by the verse, “Fortunate is the nation which knows the
Shofar blasts,” meaning the people who know the auspicious meaning and
importance of the Shofar blasts and use them to return to Hashem.
Hagaon Harav Ezra Attia zt”l, late Rosh Yeshiva of Porat Yosef, recounts how Hagaon
Harav Shlomo Laniado zt”l, author of the Responsa Bet Dino Shel Shlomo and Chief
Rabbi of Aleppo, Syria, would serve as Chazzan on Rosh Hashanah since he was
blessed with a pleasant and melodious voice in addition to serving as the
Shofar blower. He would customarily do so every year. When the rabbi grew older
though, he notified the respected community activists that came to visit his
home on the Shabbat preceding Rosh Hashanah that due to the current status of
his health, he would be unable to serve as Chazzan and Shofar blower during the
coming Rosh Hashanah. The community activists replied by asking if the rabbi
would request that his son, Hagaon Harav Efraim (author of Responsa Degel
Machaneh Efraim), serve as the Chazzan and Shofar blower instead. When his son,
Harav Efraim, heard of this, he came before his father and told him that he
agreed to fill his father’s place this year. His father gave him his blessing
and so it came to be.
On Rosh Hashanah, Harav Efraim went to the synagogue and served as Chazzan but
when he began to blow the Shofar, he erred slightly in the order of blasts, but
immediately corrected himself as prescribed by Halacha. Upon arriving at the
home of his father, Harav Shlomo, in order to visit him and kiss his hand as
was customary, the leaders of the community were asked how the prayer services went
to which they replied that the services conducted by Harav Efraim were truly
amazing. When asked how the Shofar blowing went, they replied half-heartedly
and the rabbi understood that it did not go so well. He immediately summoned
his son, Harav Efraim, and inquired about this matter. His son replied, “While
reciting the ‘Yehi Ratzon’ text prior to the Shofar blowing, I said, ‘Send [me]
your holy angels who are appointed over the Shofar blasts.’ I immediately saw
one of the fiery angels fly towards me and stand on my right side! I became
frightened and this caused me to become confused.” His father then chuckled and
told him, “You invited him and then you were afraid of him?!” About such an
incident does the verse state, “Fortunate is the nation which knows the Shofar
blasts!”
However, regarding us ordinary people, we should, at the very least, have in
mind to repent, as the Midrash Tehillim states regarding the verse, “Blow the
Shofar on the [new] month”: “Renew and better your deeds through the Shofar.”
The Shofar represents the Shofar that was blown during the giving of the Torah,
as the verse states, “And the sound of the Shofar became [progressively] much
stronger.” Thus, one may not converse during the blowing of the Shofar, for
regarding this time, the Midrash (Parashat Yitro, end of Chapter 29) states,
“The entire world was silent; no horses neighed, no donkeys brayed, no birds
chirped, no angles flew, no fiery angels recited ‘Kadosh,’ and the sound of the
Shofar could be heard from one end of the world to the other.” Therefore, one
should not speak or cough willingly; one should sit silently during the Shofar
blowing and have in mind to fulfill the positive Torah commandment to hear the
sound of the Shofar. Take these words with you and use them to return to Hashem
while utilizing the sound of the Shofar for this purpose
תקיעת שופר
מצות עשה מן
התורה לשמוע תרועת השופר ביום ראש השנה, שנאמר “יום תרועה יהיה לכם”.
ואסור לדבר בין התקיעות, וכל שכן בזמן התקיעות עצמם, ונחלקו הפוסקים אם יש לומר
וידוי בין התקיעות, (כפי שמודפס בהרבה מחזורים.) או שאסור לומר וידוי בין התקיעות,
ודעת מרן הרב עובדיה יוסף שליט”א, שאסור לומר וידוי בין התקיעות, ושאף מי
שנהג כן, צריך לבטל מנהגו, שנכנס לחשש ברכה לבטלה, ולספק אם חייב לחזור שוב ולברך
על התקיעות, ומכל מקום, אם רוצה להרהר הוידוי בליבו בלבד, רשאי לעשות כן בין
התקיעות, אבל בשעת התקיעות עצמם ידום ויקשיב היטב לקול השופר.
נשים פטורות
ממצות שופר, שהרי היא מצות עשה שהזמן גרמא, וכל מצוות עשה שהזמן גרמן נשים פטורות,
כמו שביארנו בכמה הזדמנויות. ומכל מקום נהגו הנשים להחמיר על עצמן ולבוא לבית
הכנסת לשמוע תקיעת שופר, ואשה שלא היה באפשרותה לבוא לבית הכנסת, יכולה לשמוע
תקיעת שופר בבית, (או בבית הכנסת בשעות הצהריים כפי שמקובל בכמה מקומות). ואין
לברך על תקיעת שופר כשתוקע עבור נשים, משום שנשים אינם מברכות על מצות עשה שהזמן
גרמא. ויש נשים מעדות אשכנז שנוהגות לברך לעצמן על תקיעת שופר, ויש להן על מה
שיסמוכו. ומכל מקום אין לתוקע עצמו לברך עבור נשים גם למנהג זה.
כל היום כשר
למצות שופר, מהנץ החמה ועד לשקיעתה, ולכן הבא לתקוע לנשים, רשאי לתקוע כל היום
כולו עד שקיעת החמה.
כלל גדול
בידינו, כי מצות צריכות כוונה, וכפי שביארנו בהלכה מיוחדת.
ועל
כן, השומע קול שופר בראש השנה, צריך שישים לבו, לכוין שבשמיעת קול השופר הוא מקיים
את מצות השופר
Blowing the Shofar on Rosh Hashanah
It is a positive Torah
commandment to hear the Shofar blasts on the day of Rosh Hashanah, as the verse
states, “It shall be a day of [Shofar] blasts for you.” One may not speak
between the various sets of Shofar blasts and certainly not during the blasts
themselves. The Poskim disagree regarding whether or not it is permissible to
recite the order of confession (which is printed in most Rosh Hashanah prayer
books). Maran Harav Ovadia Yosef Shlit”a rules that one may not recite this
confessional between the sets of the Shofar blasts, for this causes one to
enter the realm of a blessing in vain and it is doubtful whether or not one
must recite the blessing on the Shofar blasts again; even if one has
customarily recited this confessional prayer in the past, one must discontinue
this custom at once. Nevertheless, if one would like to read this confessional
prayer with his eyes only and ponder it in his heart, this is indeed
permissible between the sets of blasts; however, during the time the Shofar
blasts are actually being sounded, one must sit silently and listen to the
Shofar blasts carefully.
Women are exempt from hearing the Shofar blasts since this is positive,
time-bound Mitzvah and women are exempt from such Mitzvot as we have discussed
on several occasions. Nevertheless, it is customary that women act stringently
and come to the synagogue to hear the Shofar blasts. If a woman did not have
the opportunity to come to the synagogue may indeed hear the Shofar blasts at
home (or later on in the synagogue during the afternoon hours of Rosh Hashanah,
as has become the prevalent custom in many synagogues). When one blows the
Shofar for women, one may not recite the “Lishmo’a Kol Shofar” blessing since
women are exempt from such positive, time-bound Mitzvot. There are some
Ashkenazi women who customarily recite the blessing on the Shofar for
themselves and they indeed have on whom to rely. Nonetheless, the one blowing
the Shofar should not recite a blessing when blowing for women, even according
to this view.
The Mitzvah of hearing Shofar blasts may be fulfilled the entire day of Rosh
Hashanah, from sunrise until sunset. Therefore, if one would like to blow the
Shofar for women, he may do so all day, until sunset.
We have a great rule that “Mitzvot require intention”, as we have discussed in
a special Halacha. Thus, before hearing the Shofar blasts on Rosh Hashanah, one
must pay attention and have in mind to fulfill the positive Torah commandment
of hearing the Shofar blasts when hearing the Shofar
1-Rosh-Hashana-Yom-Kippur-Succot-5783-2022.pdf