ק׳ ק׳ שׁערי תפילה
that we inform the Kahal of the Petira of
Mrs. Esther Benzaquen ע״ה
mother of our dear friend
Daniel Benzaquen ש״י
מן השמים תנחמו
אריכות ימים
Moorlanenews
would like to use this opportunity
to send their heartfelt condolences to
Daniel ש״י
his father, brothers, sister and all his family
and wish them
מן השמים תנחמו
אריכות ימים
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 |
| Earliest Candle lighting | Minha & Kabbalat Shabbat* | Date | Parasha |
PM | PM | AM | PM | PM | PM | PM |
|
|
9:07 | 9:03 | 9:38 | 8:00 | 7:20 | 6:48 | 6:45 | 25/26 Aug | כי תצא |
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.
Moshe tells Bnei Yisrael to appoint judges and officers in their cities. A bribe of even an insignificant sum is forbidden. Trees are not to be planted near Hashem's altar, as was the way of idolaters. Blemishes in animals designated for offerings and other points of disqualification are listed. The Great Sanhedrin is to make binding decisions on new situations, according to Torah criteria, to prevent the fragmentation of the Torah. A very learned scholar who refuses to accept the halachic decisions of the Sanhedrin incurs the death penalty. A Jewish king may have possessions and symbols of power only as commensurate with the honor of his office, but not for self-aggrandizement. He is to write for himself two Sifrei Torah — one to be kept with him wherever he goes, so that he doesn't become haughty. Neither the Kohanim nor the Levi'im are to inherit land in the Land of Israel. Rather, they are to be supported by the community, by a system of tithes.
All divination is prohibited. Hashem promises the Jewish People that He will send them prophets to guide them, and Moshe explains how a true prophet may be distinguished from a false one. Cities of refuge are to be provided an accidental killer to escape the blood-avenger from the deceased's family. However, someone who kills with malice is to be handed over to the blood-avenger. Moshe cautions Bnei Yisrael not to move boundary markers to increase their property. Two witnesses who conspire to frame a third party are to be punished with the very same punishment that they conspired to bring upon the innocent party.
A kohen is to be anointed specifically for when Israel goes to war, to instill the nation’s trust in Hashem. Among those disqualified from going to war is anyone who has built a new house but not lived in it yet, or anyone who is fearful or fainthearted. An enemy must be given the chance to make peace, but if they refuse, all the males are to be killed. Fruit trees are to be preserved and not cut down during the siege. If a corpse is found between cities, the elders of the nearest city must take a heifer, slaughter it, and wash their hands over it, saying that they are not guilty of the death.
Ohr Somayach Institutions www.ohr.edu
מהו הזמן הראוי ביותר לאמירת סליחות?
המנהג הפשוט ברוב המקומות שאומרים סליחות באשמורת הבוקר, דהיינו בסוף הלילה לפני תפילת שחרית. ומרן הרב עובדיה יוסף זצוק”ל, הביא, שטעם המנהג לומר סליחות דוקא באשמורת הבוקר, הוא על פי מה שמבואר בזוהר הקדוש, שמשעות הבוקר מתעוררים חסדים בעולם, כפי שנאמר, יומם יצוה ה' חסדו, ואילו משעת מנחה עד חצות הלילה מתעוררים מדות הדין, אולם משעת חצות הלילה מתעוררים שוב החסדים ומדות הרחמים, ולכן נעים זמירות ישראל דוד המלך אמר, חצות לילה אקום להודות לך. ולכן אין ראוי לומר סליחות בתחילת הלילה, שהוא זמן התגברות הדינים. והאריכו בזה רבותינו המקובלים, שאין לומר סליחות במחצית הראשונה של הלילה, וכן פשט המנהג בכל תפוצות ישראל לומר סליחות באשמורת הבוקר.
ומכל מקום, כתב מרן הרב עובדיה יוסף זצוק”ל, שמי שאינם יכולים לומר סליחות באשמורת הבוקר לפני תפילת שחרית, יכולים לומר סליחות לפני תפילת מנחה, ואף על פי שמבואר בזוהר שבשעת מנחה שולטת מדת הדין הקשה (מלבד ביום שבת שאדרבא בשעת מנחה מתעוררים מדות הרחמים), אף על פי כן נראה שמותר לומר סליחות לפני מנחה, וכשם שנוהגים בכל השנה לומר י”ג מדות ונפילת אפים בתפילת מנחה, והטעם הוא, משום שעיקר שליטת הדינים אינה אלא בלילה ממש, מזמן צאת הכוכבים ועד חצות הלילה.
ומכל מקום בתחילת הלילה, עדיף יותר שלא לומר סליחות בכלל, שרבותינו המקובלים כתבו, שמי שאומר סליחות בחצי הראשון של הלילה, גורם נזק, ולכן שב ואל תעשה עדיף.
ובני חוץ לארץ הרוצים לומר סליחות קודם זמן חצות הלילה במדינתם, ובארץ ישראל כבר הגיע זמן חצות, כגון במדינות אירופה, יש אומרים שרשאים לעשות כן משום שהכל תלוי בזמן חצות שבארץ ישראל. (ורבים חולקים בזה. עיין בשו”ת יחוה דעת ח”א סימן מו, ובספר חזון עובדיה ימים נוראים עמוד ד. ודו”ק).
The prevalent custom is to recite Selichot during the early morning hours, i.e. at the end of the nighttime hours, before Shacharit prayers. Maran Rabbeinu Ovadia Yosef zt”l writes that the reason for reciting Selichot during the early morning hours is based on the words of the holy Zohar which states that Heavenly kindness is aroused upon the world during the early morning hours, as the verse states, “During the day, Hashem commands His kindness.” However, from the time of Mincha until halachic midnight, the attribute of Heavenly judgment takes control upon the world. From halachic midnight on though, Heavenly kindness and the attribute of mercy are once again awakened and it is for this reason that King David writes, “I shall arise at midnight to thank You.” It is therefore improper to recite Selichot in the beginning of the night which is the time of increased Heavenly judgment. The Mekubalim discuss this matter at length and write that one may not recite Selichot during the first half of the night. It has therefore become the prevalent Jewish custom in all communities to recite Selichot during the early morning hours.
Nevertheless, Maran zt”l writes that those who, for whatever reason, cannot recite Selichot during the early morning hours before Shacharit may indeed recite Selichot before Mincha as well. Although the aforementioned Zohar states that the attribute of harsh Heavenly judgment takes control at the time of Mincha (besides for Shabbat when, on the contrary, the time of Mincha is a time of great Heavenly mercy), it nonetheless seems that Selichot may be recited before Mincha, for the primary hours of the Heavenly judgment’s control are during the actual nighttime hours, i.e. from nightfall until halachic midnight.
It is nevertheless preferable not to recite Selichot during the first half of the night at all, for the great Mekubalim write that one who does so causes great spiritual damage. It is therefore better to abstain from doing so.
Regarding those residing outside of Israel who wish to recite Selichot before halachic midnight in their location but at a time when halachic midnight in Israel has already passed, according to some opinions, they may indeed do so, for this issue is contingent upon the halachic midnight in Israel. Nevertheless, many authorities disagree with this opinion and rule that this matter is indeed contingent on the halachic midnight in one’s present location. This is indeed the final ruling of Maran Rabbeinu Ovadia Yosef zt”l (see Responsa Yechave Da’at, Volume 1, Chapter 46, Chazon Ovadia-Yamim Nora’im, page 4, and Torat Ha’Mo’adim-Yamim Nora’im, page 6). Nonetheless, the great Rishon Le’Zion, Hagaon Harav Yitzchak Yosef Shlit”a writes (in his Yalkut Yosef-Yamim Nora’im, page 38) that there is room for leniency when a Minyan in the United States recites Selichot along with other Jews in Israel via a live hook-up although the time of halachic midnight has not yet arrived in the United States.