Newsletter Parashat Naso

May 31, 2023May 31, 2023 5782

בס״ד

ק׳ ק׳ שׁערי תפילה

Have a look at our website www.moorlane.info

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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 a member of the Mahamad

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Pledge Reminder

All donations made after receiving an Aliya

during Shabout &/or previous Shabbatot

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 BLUE donations box in the Synagogue.

· Direct Debit to the shul's account for account details please speak directly to the treasurer

· Cheque payable to

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Thank you & Tizke Lemitzvot

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It is with great regret & sadness

that we inform the

Kahal of the Petira of

Mrs Nanette Toft ע״ה

mother of our dear

Devorah & Naomi Toft

שתח״י ,

Wishing them a long and healthy life

מן השמים תנחמו

אריכות ימים

Moorlanenews

would like to use this opportunity

to send their heartfelt condolences

Mrs Devorah & Naomi Toft

שתח״י ,

and wish them

מן השמים תנחמו

אריכות ימים

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לוח זמני תפלה לקיץ תשפ״ג

Summer Timetable 5783 – 2023

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
10:44	10:40	8:56	9:13	8:27	7:45	7:30	2/3 June	נשא

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.

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FRIDAY NIGHT SHIUR

A STORY AND A PERSPECTIVE ON THE HAFTARA

TEN MINUTES BEFORE MINCHA ON FRIDAY NIGHT

BY RABBI SCHLAMA

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Summer

Shabbat Afternoon

Avot Ubanim 5:00 pm

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Mincha 6:00 pm

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Q & A on Parashat Naso

What is the significance of the number 8,580 in this weeks Parsha?
4:47-48 – It is the number of leviim between ages thirty and fifty.
Besides transporting the Mishkan, what other service performed by the leviim is referred to in this Parsha?
4:47 – Singing and playing cymbals and harps to accompany the sacrifices.
On which day did Moshe teach the command to send those who are temeim (ritually impure) out of the camp?
5:2 – The day the Mishkan was erected.
Name the three camps in the desert.
5:2 – The camp of the Shechina was in the center, surrounded by the camp of Levi which was surrounded by the camp of Yisrael.
Who was sent out of each of the camps?
5:2 – A metzora was sent out of all three camps. A zav was permitted in the camp of Yisrael but excluded from the two inner camps. A person who was tamei from contact with the dead had to leave only the camp of the Shechina.
A person stole from another and swore that he was innocent. If he later confesses his guilt, what are his obligations?
5:6-8 – He pays the principle plus a fifth to the victim, and brings a korban asham.
Who determines which kohen receives the gifts that must be given to the kohanim?
5:10 – The giver.
What does the Torah promise a person who gives matnot kehuna?
5:10 – Great wealth.
Why are the verses about matnot kehuna followed by the verses about the sotah?
5:12 – To teach that someone who withholds the gifts due the kohanim is deserving of eventually bringing his wife to the kohanim to be tried as a sotah.
Why is the sotah given water from the holy basin?
5:17 – The holy basin was made from the mirrors of the righteous women who left Egypt; the sotah strayed from the example set by these women.
What does the kohen do to the hair of a sotah?
5:18 – He uncovers it.
When a sotah who is guilty of adultery drinks the water, she dies in a very specific fashion. What happens to the adulterer?
5:22 – He dies a similar death.
Before the name of G-d is erased, the sotah has the option either to admit guilt or to drink the water. Does she have a third option?
5:27 – Yes, she can refuse both: She can refuse to admit guilt and also refuse to drink the water. (After the Name of G-d is erased, she loses this option.)
What are chartzanim? What are zagim?
6:4 – Chartzanim are seeds. Zagim are peels.
What sin does a Nazir commit against himself?
6:11 – He abstains from enjoying wine.
Where was the cut hair of a Nazir placed?
6:18 – It was placed on the fire under the pot in which the nazirs shelamim offering was cooked.
A kohen should bless the people “with a full heart”. What word in the Parsha conveys this idea of “a full heart”?
6:23 – “Amor.”
What is the meaning of the blessing “May G-d bless you and guard you”?
6:24 – “May G-d bless you” that your property may increase, “and guard you” from robbery.
What is the meaning of the blessing “May G-d lift up His countenance upon you”?
6:26 – “May He suppress His anger.”
The tribe of Yissachar was the second tribe to offer their gifts. Why did they merit this position?
7:18 – The Tribe of Yissachar was well versed in Torah. Also, they proposed the idea that the nesiim should offer gifts.

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Halachot from Hacham Ovadia Yosef זצק״ל

הגשת מאכלים למי שאינו מברך

שאלה: האם מותר להגיש לפני אדם שאינו רגיל לברך על המזון, כיבוד, כגון עוגות ועוגיות וכדומה, או שיש בזה איסור מפני שבכך הוא נכשל באיסור אכילה בלא ברכה?

תשובה: בהלכה הקודמת ביארנו באופן כללי את עיקר הדין של “לפני עיור לא תתן מכשול”, שהכוונה בזה, שאסור לתת לפני שום אדם מכשול שיעבור על אחת ממצות התורה, כגון לתת לו מאכל איסור וכיוצא בזה.

ומעתה נבא לדון בעניננו, באדם שמחמת איזו סיבה מתארח בביתו יהודי שאינו שומר תורה ומצוות, והוא מעונין להגיש לפניו דבר מאכל, וידוע לו שאותו אדם לא יברך על המאכל, האם יש לחוש גם בנדון כזה לאיסור לפני עור לא תתן מכשול או לא?

ובגמרא במסכת חולין (דף קז:) אמרו, שאסור להאכיל פת למי שאינו נוטל את ידיו לפני האוכל, מפני איסור “לפני עור לא תתן מכשול”.

ונחלקו הפוסקים, האם אסור להגיש לחם דוקא למי שאין ספק בדבר שלא יטול את ידיו, או שהאיסור שייך גם במקרה שיש ספק אם האורח יטול את ידיו. ומדברי מרן השלחן ערוך משמע שגם במקרה שיש ספק אם האורח יטול את ידיו או לא, אסור להגיש לפניו לחם, מפני חשש איסור לפני עור לא תתן מכשול. (אולם המגן אברהם דייק להיפך מדברי מרן, שדוקא אם ודאי יעשה המתכבד איסור, אז אסור להגיש לפניו פת). ואם כן לכאורה הוא הדין לענינינו, במי שאינו רגיל לברך על האוכל, שיהיה אסור לתת לפניו כיבוד, מפני שמסתבר שלא יברך על האוכל, ונמצא שאנו מכשילים אותו באיסור אכילה בלא ברכה, ועל כל פנים יהיה בכך איסור במקום שבודאי אינו מברך על האוכל.

עוד עלינו להוסיף, כי אין להקל ראש בנדון שאלתינו כלל וכלל, מפני שהשאלה העומדת לפנינו, היא שאלה של איסור תורה ממש, שהרי איסור “לפני עור לא תתן מכשול” הוא איסור מן התורה. ואף על פי שאכילה בלא ברכה, לדעת רוב הפוסקים אין איסורה אלא מדרבנן, מכל מקום גם בהכשלת אדם באיסור דרבנן יש את האיסור של לפני עור לא תתן מכשול מן התורה, שהרי בנתינת מכשול כפשוטו בפני עור, כגון מי שמניח אבן להכשיל את העור שיפול בהליכתו, בודאי שיש איסור תורה, ואם כן, בהכשלה באיסור דרבנן, שגורמת לאדם לקבל עונש בידי שמים, שהוא דבר חמור יותר ממעידה ונפילה בעולם הזה, כל שכן שנחשב הדבר למכשול מן התורה. (ואמנם יש הרבה מה להאריך בענין זה, ובשו”ת תורת חסד להגאון מלובלין האריך לדון בנדון זה, אם המכשיל את חבירו באיסור דרבנן עובר על איסור תורה של לפני עור, או שאינו אסור אלא מדרבנן, אבל מכל מקום עדיין יש כאן שאלה הנוגעת לאיסור תורה), ועל כן קשה מאד לסמוך על סברות בלתי מוכרחות להתיר נתינת כיבוד בפני מי שאינו מברך.

ומעשה שהיה לפני למעלה מחמישים שנה, שנשאל בנדון שלנו הגאון בעל ה”חזון איש”, והשיב לשואל (הוא הרב מגיד המישרים הגאון רבי שלום מרדכי הכהן שבדרון ז”ל), שלדעתו יש להתיר נתינת כיבוד בפני אורח שאינו מברך, וטעמו להקל בזה היה, הואיל ואין האיסור בנתינת מכשול, אלא מחמת המכשול שיהיה בפועל לאותו שיכשל, ואם כן, הואיל ואם לא נגיש בפני האורח מאכל ומשקה בודאי הוא יפגע מכך, ועל ידי זה יכשל באיסור חמור של שנאת ישראל, שבודאי הוא חמור יותר מאיסור אכילה בלא ברכה, לפיכך יש להתיר להגיש כיבוד בפני יהודי באופן זה.

אולם הגאון רבי שלמה זלמן אוירבך ז”ל, בספרו שו”ת מנחת שלמה (ח”א), לא כתב להקל בזה, אלא דוקא בנדון שהאורח היה תומך תורה גדול, וגם יש חשש חילול ה', שיאמרו שהדתיים אינם מתנהגים בדרך ארץ, אבל בלא דוחק גדול כזה לא כתב להתיר.

ולמעשה, השיבנו מרן רבינו הגדול רבי עובדיה יוסף זצ”ל, כי נכון להמנע מלהגיע בכלל למצבים כגון אלו, ואם אירע שהגיע אורח שאינו שומר תורה ואינו מברך, ויש חשש חילול ה' אם לא יגישו לפניו כיבוד, אז נכון מאד לבקש ממנו בדרך ארץ גדולה שיברך על מה שאוכל, ואם אי אפשר לבקשו לברך, או שקרוב לודאי שהוא יסרב, אז יש מקום בדוחק גדול להתיר להגיש לפניו כיבוד. ועל כל פנים כאמור, לדעת החזון איש יש להקל בנדון זה.

ויש עוד עצה בענין זה שלעתים קרובות היא אפשרית, שיגיש בפני האורח כיבוד, ואז יטול בעצמו גם כן מהכיבוד, ויאמר לאורח, אני מברך ומכוין להוציא אותך ידי חובה, ותענה אמן, ואז יברך ויפתור בברכה גם את האורח, וגם יזכה אותו בברכה.

Serving Food to an Individual Who Does Not Recite Blessings

Question: May one serve refreshments, such as cake and cookies, to an individual who does not usually recite blessing before eating or is this forbidden since the individual is now transgressing the prohibition of eating without a blessing as a result?

Answer: In the previous Halacha, we have explained the general laws of the prohibition of “Do not place a stumbling-block before a blind man,” which refers to placing an opportunity before any person to transgress any of the Mitzvot of the Torah, for instance, by giving him something forbidden to eat.

Regarding our discussion, when one hosts a Jew who is not Torah and Mitzvot observant and would like to serve his guest food and drink, must one be concerned here of the prohibition of “placing a stumbling-block before a blind man” or not?

The Gemara in Masechet Chullin (107b) states that one may not serve bread to one who does not wash his hands before eating a bread meal, for this constitutes the prohibition of “placing a stumbling-block before a blind man.”

The Poskim disagree, however, if this is true even when it is uncertain if the individual will transgress the sin or does the prohibition only apply when there is no doubt that he will transgress the sin as only this is considered “placing a stumbling-block.” We can infer from the words of Maran Ha’Shulchan Aruch that as long as we are not completely certain that the guest will in fact wash his hands, he should not be served bread because of the concern of “placing a stumbling-block.” (The Magen Avraham, on the other hand, implies from Maran that only if the guest will certainly sin may the host not serve him bread.) If so, it would seem that the same should apply to our scenario regarding one who does not usually recite a blessing on his food before eating and it will be forbidden to serve him refreshments since chances are that he will eat without reciting a blessing and ultimately, we are causing him to transgress the prohibition of eating without reciting a blessing. It should at least be forbidden to serve him when he will surely not recite a blessing before eating.

We should add that one should not take this law lightly at all, for it seems at face value that in our case there is a concern for transgressing Torah law, for “placing a stumbling-block” is a Torah prohibition. Although eating without reciting a blessing is a rabbinic prohibition according to most Poskim, it seems that the prohibition of “placing a stumbling-block” still applies on a Torah level even when causing one to transgress a rabbinic law, for if one places an actual stumbling-block, such as a stone, in front of a blind man in order to trip him, he surely transgresses a Torah prohibition. Similarly, if one causes another to transgress a rabbinic prohibition for which the individual will be punished by Heaven for transgressing this law, which is much more severe than merely tripping and falling in this world, one should surely transgress this Torah prohibition. Indeed, the author of the Responsa Torat Chesed (Lublin) discusses the issue of whether one who causes another to transgress a rabbinic prohibition is liable by Torah or rabbinic law for transgressing the prohibition of “placing a stumbling-block.” In any event, since this is an issue that borders on Torah prohibitions, it is difficult to permit serving food to one who will not recite a blessing on the basis of such unproven reasoning.

Indeed, Hagaon Chazon Ish zt”l was asked this question over fifty years ago by the famed Maggid, Hagaon Harav Shalom Shwadron zt”l and he replied that in his opinion, serving food to a guest who will not recite a blessing is permissible because the prohibition of “placing a stumbling-block” only applies when it is actually an obstacle that the other party will transgress. Thus, if the guest is not served refreshments, he will surely be insulted and that will cause him to transgress the negative commandment of hating another Jew which is certainly worse that the prohibition of eating without reciting a blessing. It is therefore permissible to serve refreshments to such a Jew.

Nevertheless, Hagaon Harav Shlomo Zalman Auerbach zt”l rules leniently on this matter in his Responsa Minchat Shlomo (Volume 1) only when the guest is a steady financial supporter of Torah in which case a desecration of Hashem’s name may result by the guest falsely believing that religious Jews are not well-mannered. However, when this is not the case, he does not rule leniently.

Halachically speaking, Maran Rabbeinu Ovadia Yosef zt”l replied to this question and said that it is proper to avoid such situations altogether. However, if a non-Torah-observant guest who will not recite a blessing arrives at one’s home and if he is not served refreshments, a desecration of Hashem’s name will result, it is nevertheless proper to ask him very politely to recite a blessing on what he eats. If it is impossible to ask him to recite a blessing or it is almost certain that he will refuse to do so, there is room for leniency (barely) since there is no other recourse. As we have mentioned though, there is room for leniency according to the Chazon Ish in any event.

Another idea for when situations like these arise is that when the refreshments are being served, the host himself should partake of the food and tell the guest, “I will recite a blessing and I am having you in mind, so please just answer Amen.” In this way, one will fulfill one’s obligation according to all opinions.

Newsletter – Shabuot 5783 – 2023

May 24, 2023May 24, 2023 5782

בס״ד

ק׳ ק׳ שׁערי תפילה

Have a look at our website www.moorlane.info

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Wishing all our readers

חג שמח ושבת שלום

Shabuot Times Attached

Remember

Eruv Tavshilin

Time table attached to this email

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Minhagim

‘Aseret HaDiberot – The Ten Commandments

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

However, Rambam[2] writes not to stand for the ‘aseret hadiberot because the heretics will claim, “we only attribute importance to these ten misvot as they are the only ones that are true; the rest of the Tora is not true,” has veshalom. The reason we continue to follow this minhag, is because the heretics at the time of Rambam were much different then the heretics of today as heretics of today do not make such claims.[3] Ribi Shalom Messas[4] is also of this opinion and explains further that whether we were to remain seated or we stood during the ‘aseret hadiberot it would not change the perception of the heretics; either way they would find ways to deny the Tora. Also, it is clear that since we continue to read the remainder of the parasha – and not solely the ‘aseret hadiberot – there is no reason to worry about such claims.[5] Ribi Yehuda ‘Ayash of Algeria is also of this opinion and writes that the claims of the heretics could only persuade an ignoramus of nowadays using such logic.[6] Furthermore, Maran HaHida[7] explains that since we make berakhot before and after each ‘aliya latora – and not just the ‘aliya of the ‘aseret hadiberot – we have no worry that heretics will make a claim that the rest of the Tora is untrue.

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

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

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

The minhag of

Spanish & Portuguese

Synagogues & Communities

is to STAND during

the reading of the Aseret Hadiberot

Mekorot

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

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

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

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

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

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

[6] Maté Yehuda (Siman 1:6).

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

[8] Toub ‘Ayin (Siman 11).

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

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

[11] See Noheg BeHokhma (p.145 §13).

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Ice Cream

2nd Day Shabuot

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Women's Nach Group

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attached to this email

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FRIDAY NIGHT SHIUR

A STORY AND A PERSPECTIVE ON THE HAFTARA

TEN MINUTES BEFORE MINCHA ON FRIDAY NIGHT

BY RABBI SCHLAMA

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Summer

Shabbat Afternoon

Avot Ubanim 5:00 pm

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Azharot 5:40 pm

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Mincha 6:00 pm

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Here are seven reasons why we read the Megillah of Ruth on Shavuos:

The events occurred during the harvest season. Shavuos is the harvest festival.
Ruth was a convert to Judaism. Conversion is an individual Kabbalas HaTorah.
Ruth the Moabite was permitted to marry Boaz, based on a drasha (a teaching of the Oral Law) of the verse, “A Moabite may not marry into the Congregation of Hashem” (Devarim 23:4). This hints at the unity between the Written Torah and the Oral Torah.
David Hamelech was born on Shavuos. The Megillah of Ruth concludes with David's lineage.
To teach the greatness of gemillus chassadim – acts of loving-kindness.
To teach that the Torah is acquired only through affliction and poverty.
The name “Ruth” has the numerical value of 606. At Har Sinai the Jewish People accepted 606 mitzvos, in addition to the 7 Noachide Laws which were incumbent upon them already.

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Q & A on Megilat Rut

Questions

Who wrote the Book of Ruth?
During which historical period did the events of the Megillah of Ruth occur?
Who was Naomi's husband?
After she returned from Moav, by what name did Naomi ask to be called?
How was Boaz related to Naomi?
Into what did Boaz tell Ruth to dip her bread?
Why is Elimelech's brother referred to as Ploni Almoni and not by his real name?
With what object did Boaz redeem Elimelech's property?
The people and the elders blessed Ruth that she should be like whom?
What was Ruth's relationship to King David?

Answers

The Prophet Samuel (Bava Batra 14b).
During the era of the Shoftim, the Judges. Boaz was the shofet at the time (1:1).
Elimelech. (1:2).
Mara (1:20).
He was her husband's brother's son. (2:1, Rashi).
Vinegar (2:14).
Since he didn't want to redeem his brother's property and thereby discharge his family duty (Rashi 4:1).
With a shoe (according to the Targum, a glove) (4:8).
Like Rachel and Leah (4:11).
She was his great-grandmother: Ruth, Oved, Yishai, David (4:22).

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Halachot from Hacham Ovadia Yosef זצק״ל

ברכות הנהנין וקריאת שמע בליל שבועות

בהלכה
הקודמת הזכרנו את מנהג תיקון ליל שבועות, שנוהגים
להשאר ערים כל הלילה ולעסוק בתורה.

קריאת
תיקון “קריאי מועד“
ראשית
נבאר לגבי מה שכתבנו, שנכון לקרוא בליל שבועות את התיקון הנדפס בספר קריאי מועד.

הנה
אף על פי שכן הוא מנהג הספרדים, וכמו שכתבו רבותינו המקובלים, מכל מקום אותם
הנוהגים ללמוד בלילה ספר המצות להרמב”ם, ולשמוע שיעורי תורה, יש להם על מה
שיסמכו, בפרט אם נראה לרבנים הנמצאים באותו מקום שהתועלת היוצאת מלימוד זה מרובה
יותר, כגון אותם סדרי לימוד הנערכים במקומות שיושביהם רחוקים מן הדת, ויש לעוררם
ולקרבם בדברי תורה נעימים, להטות למוסר אזניהם. ובקריאת התיקון
נראה שלא תצא תועלת כל כך.

וכתב
מרן רבינו שליט”א (בספרו על הלכות יום טוב עמוד שיא), שרבים
מגאוני אשכנז, ובהם הגאון ראי”ה קוק, נהגו ללמוד בליל שבועות בספר המצות
להרמב”ם. וכן בבית הכנסת של מרן שליט”א, נוהג ללמד ברבים ממדרשי
חז”ל וביאורי הלכות (מלבד קריאת התיקון). ומכל מקום במקום
שהציבור קוראים את התיקון מספר קריאי מועד, לא נכון לשנות מכלל הציבור, ויש לקרוא
התיקון כמו שכתבו המקובלים.

ברכה
על מאכל ומשקה בליל שבועות
העוסקים
בתורה בלילה, ומגישים בפניהם מדי פעם בפעם תה או קפה וכדומה, עליהם לברך בפעם
הראשונה שישתו, ואחר כך אינם חוזרים לברך שוב בכל פעם. ואפילו אם יש שהות של יותר
משעה ורבע בין שתיה לשתיה, אין לברך שנית, כי נפטרו מן הברכה בפעם הראשונה שבירכו.

וטוב
לכוין בפירוש בתחילה, שדעתו לפטור בברכתו את כל מה שיוגש לפניו בלילה.

אמנם
הדבר ברור, שאם יצא מבית הכנסת החוצה, ובחזרתו הוגשו לפניו שוב משקאות,
עליו
לחזור ולברך שנית, כי היציאה מבית הכנסת נחשבת “היסח הדעת”, ושוב אינו
נפטר בברכתו הראשונה. (חזו”ע עמוד שיא).

קריאת
שמע
יש
לקרוא קריאת שמע בליל שבועות, לפני זמן חצות הלילה. כפי שנהגו בבתי הכנסת. (שם).

ברכות
השחר וברכות התורה
אין
לברך ברכות השחר אלא אחרי “עלות השחר” (וזמן עלות השחר מודפס בלוחות
השנה). ואף מי שלא ישן כל הלילה, רשאי לברך ברכות התורה בעלות השחר. ומלבד ברכות
התורה, יש לברך את כל ברכות השחר, כולל ברכת “אלקי נשמה”, מלבד ברכת “על נטילת
ידיים”, שמי שלא ישן בלילה, נוטל ידיו בלא ברכה. (וברכת “אשר יצר”
יש לברך, רק למי שהוצרך לברכה זו, כפי הדין בכל ימות השנה)

Blessings of
Enjoyment and Keri’at Shema on the Night of Shavuot

In
the previous
Halacha we have discussed the order of learning for the night of
Shavuot during which it is customary to remain awake all night and study Torah.

Reading the Order of the “Keri’eh Mo’ed”

Let us first discuss that which we have mentioned that it is proper to read the
order of learning for the night of Shavuot which is printed in the Sefer
Keri’eh Mo’ed.

Although this is indeed the custom of Sephardic Jewry based on the writing of
the Mekubalim, nevertheless, those who customarily learn the Rambam’s Sefer
Ha’Mitzvot or listen to Torah lectures on this night have on whom to rely. This
is especially true if the rabbis in a specific place feel that such a learning
schedule is more beneficial for the congregation, for instance, if the learning
is being held in a location where most of the audience is not particularly
religious in which case it is important to draw them closer with pleasant words
of Torah as opposed to merely reading the order of Shavuot which may not be so
constructive for them.

Maran Shlit”a writes (in his Chazon Ovadia-Yom Tov, page 311) that many great
Ashkenazi luminaries, among them Hagaon Harav Avraham Yitzchak HaKohen Kook zt”l customarily learned the
Rambam’s Sefer Ha’Mitzvot on the night of Shavuot. Similarly, in the synagogue
of Maran Shlit”a, he customarily publicly expounds some Midrashim of our Sages
as well as some pertinent Halachot (in addition to reading the order of
Shavuot). Nevertheless, in a place where the congregation is reading from the
Sefer Keri’eh Mo’ed, it is improper to deviate from the congregation’s custom
and one should indeed read along with them as per the custom of the Mekubalim.

Blessings on Food and Drink on the Night of Shavuot

Those who delve in Torah all night and are occasionally served tea, coffee, and
the like, they must recite a blessing before the first time they drink and then
they no longer repeat the blessing every other time. Even if there is a pause
of an hour and a quarter between each drinking, one does not recite the
blessing again, for he has fulfilled his obligation with the blessing he has
recited the first time.

It is preferable though that one have specific intention the first time he
blesses that his blessing should exempt any other item brought before him.

However, if one leaves the synagogue and goes outside and when he returns he is
served beverages once again, he must recite another blessing, for leaving the
synagogue constitutes an interruption and he is no longer exempted by his
original blessing (See Chazon Ovadia ibid.).

Keri’at Shema

One should recite Keri’at Shema before halachic midnight on the night of
Shavuot as is customary in all synagogues. (ibid.)

The Morning Blessings (Birkot Ha’Shachar) and the Blessings on the Torah

One should only recite the morning blessings after dawn (the time for which is
printed in various calendars). Even one who has not slept all night may recite
the Blessings on the Torah after dawn. Besides for reciting the Blessings of
the Torah, one should recite all of the Morning Blessings, including “Elokai
Neshama,” besides for the blessing of “Al Netilat Yadayim,” for one who has not
slept at night washes his hands in the morning without reciting this blessing.
(Regarding the “Asher Yatzar” blessing, only one who has used the facilities
should recite this blessing as is the case during the rest of the year.)

MMK-Shavuos-5783.pdf

7-Shabuot-5783-2023.pdf

Shavuot-crossword.pdf

Newsletter Parashat Bamidbar

May 17, 2023May 17, 2023 5782

בס״ד

ק׳ ק׳ שׁערי תפילה

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This שבת is שבת מברכים

Reminder there will be NO derasha

& instead we will have the

kahal recitation of Sefer Tehilim

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This מוצאי שבת / SUNDAY 21st May

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SUNDAY 21st May

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Shabuot Times Attached

Time table attached to this email

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לוח זמני תפלה לקיץ תשפ״ג

Summer Timetable 5783 – 2023

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
10:18	10:14	9:03	8:54	8:08	7:29	7:20	19/20 May	במדבר (מחר חודש) (ש''מ)

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FRIDAY NIGHT SHIUR

A STORY AND A PERSPECTIVE ON THE HAFTARA

TEN MINUTES BEFORE MINCHA ON FRIDAY NIGHT

BY RABBI SCHLAMA

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Summer

Shabbat Afternoon

Avot Ubanim 5:00 pm

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Pirke Avot 5:50 pm

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Mincha 6:00 pm

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Q & A on Parashat Bamidbar

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

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Halachot from Hacham Ovadia Yosef זצק״ל

מנהגי חג השבועות

חלוקת שעות החג
בגמרא
במסכת ביצה (דף טו:) אמר רבי יהושע, מצות יום טוב, חציו לה' וחציו לכם,
כלומר
שיש לחלק את הזמן ביום טוב, מחציתו לאכילה ושתיה וכדומה מעניני שמחת החג, ומחציתו
ללימוד התורה ותפילה, וכן פסק הרמב”ם (בפ”ו מהלכות יום טוב(.

שטיחת
ענפים בבית הכנסת ובבית
כתב
הרמ”א (בהגה סימן תצד סעיף ג.) נוהגים לשטוח עשבים בשבועות, בבית הכנסת
ובבתים זכר לשמחת מתן תורה. ורבים מרבותינו האחרונים הביאו סימוכין למנהג זה, שיש
בו גם זכר למה שאמרו בגמרא (שבת פח:) כל דיבור שיצא מפי הקדוש ברוך הוא, נתמלא
העולם כולו ריח בשמים, כמו שנאמר “שפתותיו שושנים נוטפות מור עובר”. וכן
נוהגים להעמיד ענפי אילנות בבית הכנסת ובבתים, לרמוז למה שאמרו רבותינו במסכת ראש
השנה (טז.) בעצרת (היינו חג השבועות) נידונים על פירות האילן.

אולם,
בספר חיי אדם, הביא שהגאון רבי אליהו מוילנא ביטל מנהג זה, משום שעכשיו נוהגים
הגויים להעמיד ענפי אילנות בימי חגיהם, ואם כן יש בזה איסור משום ובחוקותיהם לא
תלכו. אולם מרן הרב עובדיה יוסף שליט”א כתב, שהגאון מוילנא ביטל מנהג זה,
משום שהוא נמשך בזה לשיטתו שיש איסור משום ובחוקותיהם לא תלכו, בכל מנהגי הגויים,
אבל לשיטת המהר”י קולון ועוד פוסקים רבים, אין איסור זה נוהג אלא בחוק
שנוהגים הגויים בדרך חוק, דהיינו דבר שהוא בלי טעם, (שאז יש לחוש בו משום דרכי
האמורי ושיש בו שמץ עבודת כוכבים), או דבר שנהגו בו הגויים לשם פריצות וכדומה, אבל
במנהג שיש בו טעם אחר, כגון לבוש שלובשים אותו רופאים גויים, כדי שיהיה ניכר שהם
רופאים וכדומה, אין איסור לנהוג בו, ולכן יש להניח למנהג זה שיתקיים, שמנהג ישראל
תורה, ובפרט שמנהג זה הוא קדום מאד ונזכר גם בדברי חז”ל. (וכבר הזכרנו
חילוק
נוסף בעניין חוקות הגויים בהלכה שעסקה בשאלת החיוב ללכת עם כיפה על הראש).

מאכלי
חלב
כתב
עוד הרמ”א, שנוהגים בכמה מקומות לאכול מאכלי חלב ביום חג השבועות, והוסיפו
האחרונים שיש נוהגים לאכול גם דבש וחלב, לרמוז על מתן תורתינו שנמשלה לדבש וחלב,
ויש נותנים טעם למנהג מאכלי חלב בחג השבועות, מפני שבעשרת הדברות נתגלו לאבותינו
כל חלקי התורה ומצוותיה, וכמו שכתב רב סעדיה גאון שבעשרת הדברות כלולות כל מצוות
התורה, וכשירדו ישראל מההר אל בתיהם אחר מתן תורה, לא מצאו מה
לאכול תיכף, זולת מאכלי חלב, כי לבשר היו צריכים הכנה רבה, לשחוט בסכין
בדרך בלי פגם כאשר ציוה ה', ולנקר החלב וגיד הנשה, ולמלוח הבשר ולהדיחו, ועוד ועוד
עניינים רבים הקשורים לכשרות המאכלים. ולכן היו זקוקים למאכלי חלב, ואנו עושים זכר
לזה. ונאמרו אודות מנהג זה עוד טעמים אחרים.

ומכיוון
שעל פי ההלכה אסור לאכול מאכלי חלב אחרי מאכלי בשר עד שיעברו שש שעות (כפי שביארנו
בהלכות
בשר וחלב), לכן מנהגינו לאכול מאכלי חלב, ואחרי קינוח והדחה כמשפט (דהיינו אכילת
מעט פת וכדומה, ושתיית משקה, כפי שביארנו
גם
כן בהלכות בשר בחלב,) אוכלים מאכלי בשר. ומצוה לאכול ביום טוב בשר בהמה, לקיים בזה
מצות שמחת החג, וכמו שאמרו במסכת חגיגה (ח:), אין שמחה אלא בבשר בהמה, וכן ישתה
יין לשמחת החג, אבל יזהרו להימנע משחוק וקלות ראש, לפי שאין השחוק
והקלות ראש שמחה אלא הוללות, ולא נצטווינו אלא על שמחה שיש בה עבודת היוצר. אלא
ישמחו ביום טוב בדברים המותרים כגון לשורר בפה שירות ותשבחות להשם יתברך, וכן יש
להשתדל לעסוק בתורה ביום החג, וכתב מרן הרב שליט”א, שנכון ללמוד בספר המצוות
של הרמב”ם, ונכון גם כן לקרות בספר תהילים, כי פטירת אדונינו דוד המלך הייתה
ביום חג השבועות.

מי
שאינו יכול לקיים את שמחת החג בבשר, מטעמי בריאות או כשרות, יקיים מצות שמחתו בבשר
עוף. וכל מה שאמרנו שאין שמחה אלא בבשר ויין, היינו לאנשים, אבל הנשים יש לשמחן
בבגדים יפים או תכשיטים נאים וכדומה. ויש לשמח את הילדים בקליות ואגוזים וממתקים
וכדומה.

שמחת
עניים
נאמר
בתורה (דברים טז) ושמחת בחגך אתה ובנך ובתך והלוי והגר והיתום והאלמנה אשר בקרבך.
לפיכך חייב אדם לשמח עמו ברגל את העניים והאביונים והאלמנות והיתומים, והיא חובה
קדושה

Customs of the Shavuot Holiday

Division of the Holiday Hours

The Gemara in Masechet Beitzah (15b) tells us: “Rabbi Yehoshua says: The
Mitzvah of the holiday is half for Hashem and half for you.” This means that
one should apportion his time on Yom Tov half for eating, drinking, and other
Yom Tov festivities and half for Torah learning and prayer. The Rambam (Chapter
6 of Hilchot Yom Tov) rules likewise.

Adorning the Synagogue and One’s Home with Plants

The Rama writes (in his notation on Chapter 494, Section 3) that it is
customary to scatter plants throughout the synagogue and one’s home on the
holiday of Shavuot in commemoration of the joy of the giving of the Torah. Many
Acharonim bring another source for this custom based on the Gemara in Masechet
Shabbat (88b) which states that after every commandment uttered by Hashem, the entire
world was filled with a fragrant smell, as the verse states, “His lips are like
roses dripping with passing myrrh.” It is likewise customary to lay tree
branches in the synagogue and in one’s home in order to hint to the Gemara in
Masechet Rosh Hashanah (16a) that on Shavuot we are judged regarding the fruits
of the tree.

However, the Sefer Chayei Adam writes that Rabbeinu Eliyahu of Vilna
discontinued this custom, for nowadays, the non-Jews place tree branches in
their homes during their holiday. This therefore constitutes the prohibition to
follow the practices of the non-Jews. Nevertheless, Maran Harav Ovadia Yosef
Shlit”a writes that the Gaon of Vilna writes that this constitutes the
prohibition to follow the practices of the non-Jews in accordance with his own
opinion that this prohibition applies to all non-Jewish practices. However,
according to Rabbeinu Yosef Cologne and many other Poskim who rule likewise,
this prohibition only applies to those practices which are observed which have
no reason behind them (for only then are we concerned about “Emorite ways” and
the possibility of idolatrous rituals) or to those customs which are observed
for immoral purposes and the like. Nonetheless, if it is a custom which is
observed for a specific reason, such as if a garment is worn by non-Jewish
doctors in order for them to be recognizable as doctors, a Jewish doctor may
follow this custom and wear the garment as well. Therefore, this custom may
indeed be observed, for the custom of the Jewish people is law, especially when
the custom in question is very ancient and quoted by our Sages.

Eating Dairy Foods

The Rama (ibid.) continues and writes that several places have the custom to
eat dairy foods on the day of Shavuot. Some Acharonim add that it is customary
to eat milk and honey together as well hinting to the acceptance of our holy
Torah which is compared to milk and honey. Some explain that the reason for
eating dairy foods on Shavuot is because when our forefathers were given the
Ten Commandments, the rest of the Torah and its commandments were revealed to
them as well (as Rav Sa’adia Gaon writes that all of the Mitzvot are included
in the Ten Commandments). When the Jewish people returned to their homes after
receiving the Torah, they did not find anything ready to eat besides for dairy
items, for eating meat now involved much preparation including slaughtering the
animal with a knife free of imperfections, removing the forbidden fats and
sinews, salting the meat and washing it off as well as many other laws
pertaining to the kosher dietary laws. They therefore made due with dairy
foods; we eat dairy items in commemoration of this. Many other reasons are
given for this custom.

Since Halacha prohibits eating dairy foods for six hours after eating meat, we
therefore customarily eat the dairy foods first and only after washing one’s
mouth out in accordance with Halacha by eating some bread and drinking some
beverages do we eat meat. One should eat meat on Yom Tov in order to fulfill
the Mitzvah of joy of Yom Tov, as the Gemara in Masechet Chagiga (8b) states
that one experiences true joy only by eating meat. One should likewise drink
wine in honor of the joy of Yom Tov. One should nevertheless abstain from
frivolity and unruliness, for we have only been commanded to experience a joy
through which one can serve Hashem. One should rejoice by performing
permissible actions, such as singing the praises of Hashem and his holy Torah.
One must likewise try his utmost to learn Torah during the day of Shavuot as well.
Maran Harav Shlit”a writes that one should also learn from the Rambam’s Sefer
Ha’Mitzvot. It is also proper to recite Tehillim on this day, for the holiday
of Shavuot marks the anniversary of the passing of King David.

If one is unable to fulfill the Mitzvah of rejoicing on Yom Tov with beef due
to health or kashrut concerns, he should fulfill his obligation with chicken
instead. Regarding what we have said that true joy only comes through consuming
meat and wine, this only applies to men; women, however, should be gladdened
with nice clothing, jewelry, and the like. Children should be gladdened with
nuts, sweets, and the like.

Gladdening the Needy The Torah (Devarim 16) states: “And you shall be
glad during your holiday; you, your son, your daughter, the Levite, the
convert, the orphan, and the widow in your midst.” One must therefore gladden
the hearts of the poor, widows, and orphans during the holiday as well and this
is a truly important obligation

7-Shabuot-5783-2023.pdf

Newsletter Parashat Behar Bechukotai

May 11, 2023May 11, 2023 5782

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Summer Timetable 5783 – 2023

מוצאי שבת	ערבית )מוצ”ש(	סוף זמן קראת שמע	זמן שבת	פלג מנחה (תה״ד)	פלג מנחה (לבוש)	מנחה וקבלת שבת	תאריך	שבת פרשת
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TEN MINUTES BEFORE MINCHA ON FRIDAY NIGHT

BY RABBI SCHLAMA

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Q & A on Parashat Behar – Bechukotai

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

Behar

Why does the Torah specify that the laws of shemita were taught on Har Sinai?
25:1 – To teach us that just as Shemitta was taught in detail on Har Sinai, so too, all the mitzvot were taught in detail on Har Sinai.
If one possesses shemita food after it is no longer available in the field, what must he do with it?
25:7 – Remove it from his property and declare it ownerless.
The Torah commands, “You shall sanctify the fiftieth year.” How is this done?
25:10 – At the beginning of the year the Beit Din declares, “This year is kadosh (sanctified).”
Which two “returns” are announced by the shofar during yovel?
25:10 – The return of the land to its original owner, and the “return” (freedom) of the slave from slavery.
From where does the yovel year get its name?
25:10 – From the sounding of the shofar. A ram's horn is called a yovel.
What prohibitions are derived from the verse “v'lo tonu ish et amito — a person shall not afflict his fellow”?
25:17 – One may not intentionally hurt people's feelings, nor give bad advice while secretly intending to reap benefit.
What is the punishment for neglecting the laws of shemita?
25:18 – Exile.
If shemita is observed properly, how long is the crop of the sixth year guaranteed to last?
25:21,22 – From Nissan of the sixth year until Sukkot of the ninth year.
After selling an ancestral field, when can one redeem it?
25:24 – After two years following the sale, until yovel. At the beginning of yovel it returns to the family automatically.
Under what circumstance may one sell ancestral land?
25:25 – Only if one becomes impoverished.
If a home in a walled city is sold, when can it be redeemed?
25:29 – Only within the first year after the sale. Afterwards, even in yovel, it does not return.
What does the word “days” mean in this week's Parsha?
25:29 – The days of an entire year.
What is considered a walled city?
25:29 – A city that has been surrounded by a wall since the time of Yehoshua.
Why does the Torah say in 26:46 “Torot” (plural) and not “Torah” (singular)?
25:35 – A non-Jew who lives in Eretz Yisrael and accepts upon himself not to worship idols.
To what is one who leaves Eretz Yisrael compared?
25:38 – To one who worships idols.
If a person says “The leg of this animal shall be an olah offering” the animal is sold and sacrificed as an olah offering. What is the status of the money received for the animal?
25:38 – The prohibition against taking interest is accompanied by the phrase, “I am the L-rd your G-d who took you out of Egypt.” Rashi explains that just as Hashem discerned in Egypt between those who were firstborn and those who were not, so too will Hashem discern and punish those who lend with interest, pretending they are acting on behalf of others.
List three prohibitions which demonstrate the dignity with which one must treat a Jewish indentured servant.
25:39-43 –
1.Do not make him perform humiliating tasks.
2.Do not sell him publicly.
3.Do not make him perform unnecessary jobs.
Who supports the family of the Jewish indentured servant during his years of servitude?
25:41 – His master.
If a Jew is sold as a servant to a non-Jew, does he go free after six years?
25:54 – No. If he is not redeemed with money, he must wait until the yovel to go free.
Where is it permitted to prostrate oneself on a stone floor?
26:1 – In the Mikdash.

Bechukotai

To what do the words “bechukotai telechu” (walk in My statutes) refer?
26:3 – Laboring in Torah learning.
When is rain “in its season?”
26:4 – At times when people are not outside (e.g., Shabbat nights).
What is the blessing of “v'achaltem lachmechem l'sova” (and you shall eat your bread to satisfaction)?
26:5 – You will only require a little bread to be completely satisfied.
What is meant by the verse “and a sword will not pass through your land”?
26:6 – No foreign army will travel through your land on their way to a different country.
Mathematically, if five Jewish soldiers can defeat 100 enemy soldiers, how many enemy soldiers should 100 Jewish soldiers be able to defeat?
26:4 – Two thousand.
How much is “revava“?
26:4 – Ten thousand.
Which “progression” of seven transgressions are taught in Chapter 26, and why in that particular order?
26:14,15 – Not studying Torah, not observing mitzvot, rejecting those who observe mitzvot, hating Sages, preventing others from observing mitzvot, denying that G-d gave the mitzvot, denying the existence of G-d. They are listed in this order because each transgression leads to the next.
What is one benefit which the Jewish People derive from the Land of Israel's state of ruin?
26:32 – No enemy nation will be able to settle in the Land of Israel.
What was the duration of the Babylonian exile and why that particular number?
26:35 – 70 years. Because the Jewish People violated 70 Shemitta and yovel years.
How many years did the Jewish People sin in Israel up till the time the northern tribes were exiled?
26:35 – 390 years.
In verse 26:42, the name Yaakov is written with an extra “vav.” From whom did Yaakov receive this extra letter and why?
26:42 – In five places in the Torah, Yaakov's name is written with an extra “vav” and in five places the name Eliyahu is missing a “vav.” Yaakov “took” these vavs as a pledge that Eliyahu will one day come and announce the redemption of Yaakov's children.
What positive element is implied by the words “and I will bring them into the land of their enemies?”
26:41 – G-d Himself, so to speak, will bring them into their enemies' land. This means that even when the Jews are in exile, G-d will supply them with leaders who inspire them to keep the Torah. This guards the Jews from assimilating into the host culture.
In verse 26:42, why is the word “remember” not used in connection with the name of Yitzchak?
26:42 – Because the image of Yitzchak's ashes (who was prepared to be brought as an offering) upon the altar is always before G-d.
Why does the Torah say in 26:46 “Torot” (plural) and not “Torah” (singular)?
26:46 – To teach that both the Written Torah and the Oral Torah were given to Moshe on Har Sinai.
What happens when a poor person dedicates the value of a man to the Beit Hamikdash and doesn't have sufficient funds to fulfill his vow?
27:8 – The person whose value was donated goes before the kohen, who sets the obligation according to the poor person's ability to pay.
If a person says, “The leg of this animal shall be an olah offering” the animal is sold and sacrificed as an olah offering. What is the status of the money received for the animal?
27:9 – The money is “chullin,” meaning it does not have “holy” status, except for the value of the animal's leg which does have “holy” status.
If a person dedicates his ancestral field to the Beit Hamikdash and fails to redeem it before yovel what happens to the field?
27:16 – It becomes the property of the kohanim who are on rotation at the beginning of yovel.
Where must “ma'aser sheini” be eaten?
27:30 – In Jerusalem.
When a person redeems “ma'aser sheini” what happens to the food? What happens to the redemption money?
27:31 – The food becomes permissible to him outside of Jerusalem. The redemption money must be brought to Jerusalem and used to purchase food to be eaten there.
How does a person tithe his animals?
27:32 – He passes them through a door individually and he marks every tenth animal with a rod smeared with red dye.

*****

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

לפום צערא
אגרא

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

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

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

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

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

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

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

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

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

Reward Depends on Suffering

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

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

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

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

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

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

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

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

Newsletter Parashat Emor

May 3, 2023May 3, 2023 5782

בס״ד

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Summer Timetable 5783 – 2023

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
9:48	9:44	9:15	8:30	7:46	7:10	7:00	5/6 May	אמור

Summer

Shabbat Afternoon

Avot Ubanim 5:00 pm

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Returns THIS Shabbat

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Lag BaOmer

THIS TUESDAY

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Q & A on Parashat Emor

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

*****

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

ל”ג ול”ד לעומר

מה אירע ביום
ל”ג לעומר?

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

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

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

אבל
מנהג הספרדים ובני עדות המזרח, שאין נושאין נשים, ולא מסתפרים, עד ליום ל”ד
לעומר בבוקר, כלומר, בשנה זו (תשע”ב), ביום ששי הבא עלינו לטובה בבוקר.

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

The 33rd and 34th Days of the Omer

What Happened on the 33^rd
Day of the Omer?

This coming Thursday (meaning beginning from Wednesday night), G-d willing,
will be the 33^rd day of the Omer (commonly known as Lag BaOmer),
which is celebrated amid great joy and when Tachanun (confessional prayer found
after the Amida prayer) is omitted for it marks the day when the secrets of the
Torah were revealed, Rabbi Shimon bar Yochai was saved from his death sentence,
and Rabbi Akiva started teaching his five students that would eventually spread
the Torah to the rest of the world. This is based on the words of the Poskim,
the Ari HaKadosh, and Maran HaChida.

Mourning Customs on the 33^rd Day of the Omer

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

The custom of the Ashkenazim is to permit weddings beginning from the night of
the 33^rd of the Omer, for they are of the opinion that Rabbi Akiva’s
disciples finished dying on the 33^rd of the Omer. This is indeed the
ruling of the Rama (Chapter 493) in the name of several Rishonim (including the
author of the Sefer HaManhig) who have accepted by way of oral tradition that
the students of Rabbi Akiva stopped dying on the 33^rd day of the
Omer. Some Ashkenazim have the custom to permit weddings even from the night of
the 33^rd of the Omer. Nevertheless, the Sephardic custom is to
abstain from getting married or taking haircuts until the morning of the 34^th
day of the Omer, which falls out this year, 5772, on this coming Friday
morning, G-d willing.

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

Moor Lane – ק"ק שערי תפילה

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

Month: May 2023

הגשת מאכלים למי שאינו מברך

Serving Food to an Individual Who Does Not Recite Blessings

ברכות הנהנין וקריאת שמע בליל שבועות

Blessings of
Enjoyment and Keri’at Shema on the Night of Shavuot

מנהגי חג השבועות

Behar

Bechukotai

ל”ג ול”ד לעומר

הגשת מאכלים למי שאינו מברך

Serving Food to an Individual Who Does Not Recite Blessings

ברכות הנהנין וקריאת שמע בליל שבועות

Blessings of Enjoyment and Keri’at Shema on the Night of Shavuot

מנהגי חג השבועות

Behar

Bechukotai

ל”ג ול”ד לעומר

Blessings of
Enjoyment and Keri’at Shema on the Night of Shavuot