Year: 2023

Newsletter – Shevii & Shemini Shel Pesach – Parashat Shemini – Shabbat Mevarechim

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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

 

 

9:03

8:59

9:39

7:52

7:13

6:41

6:45

14/15 Apr

שׁמיני (ש''מ)


For those not in the Bet Hakeneset, but wishing
to bring in Shabbat with the Kahal, candles should be lit about 30 minutes
after the time listed for Minha and Kabbalat Shabbat, unless the time
listed in the ‘latest candle lighting’ column is earlier, when candles
MUST be lit by that time, in all cases.

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

מצות ספירת העומר

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

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

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

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

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

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

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

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

The Mitzvah of Counting the Omer

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

Counting the Omer-A Torah or Rabbinic
Commandment

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

One Who Forgets to Count One Day

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

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

A Child who Turns Thirteen during the
Omer

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

The Time for the Counting and the Laws
of Women and Counting the Omer

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

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

pdf icon 5-Pesach-Summer-5783-2023.pdf

Pesach 5783

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A
Brief Guide to the Sedarim and Pesach

by 

Rabbi Stamler

Chamets
– no owning: Mechirat chametz is serious: 100% in my mind that it belongs to
that person. If going to a different time zone, tell the Rabbi.

1)               
Bedika:
remember alcoholic drinks, Whiskey. Beer.vodka
can be grain based; cereal Pasta. Spaghetti. Couscous.

2)               
Malt
and products containing malt like malt vinegar, and many cereals like
cornflakes, rice-krispies. Glucose is often חמץ.

3)               
Regular
flour. Products containing flour like powdered soups and liquorice. Barley cup.

4)               
Kitniyot
like rice etc can be owned even if according to your minhag it is not eaten.

5)               
Ordering
before Pesach   or post Pesach delivery
is allowed. Best to arrange delivery for 4 hours after the end of Pesach.

6)               
The בְּדִיקָה
Tue
night should be made as soon after 8.34pm as possible.

7)               
A car, offices
require בְּדִיקָה.

8)               
Most don’t
require בְּדִיקָה
on Sefarim but any Sefer that may have been used around food should not be
brought to the table on פֶּסַח.

Ø  Birkonim
and Zemirot should be put away and sold with the חָמֵץ.

9)               
Any furniture
or appliances that can be moved (and sometimes are) should be moved and
checked.

10)             
A box in Shul
should be checked if one sometimes places sweets or other food there.

11)             
buggies,
suitcases, brief-cases, school bags,

12)             
backpacks, purses,
hoover bags, hand bags,

drawers,
freezer, garage, rubbish bins,

locker, lunch
boxes, perfumes, medicines.


MEDICINES
WHICH ARE ESSENTIAL TO AVOID DETERIORATION OF A POTENTIALLY LIFE-THREATENING
CONDITION MAY BE TAKEN. Preplanning to find kosher-for-Pesach alternatives
should be done where feasible. ‘Hakohol’ has an extensive listing of medicinal
products.

13)             
Pockets can be
checked prior to night of 14th

14)             
Clothing
coming from the dry cleaners does not have to be checked, because any large item
would have been found and removed and any crumbs are no longer edible.

15)             
Freshly
laundered clothing does not have to be checked for crumbs but it is a good idea
to make sure there isn't any packaged food in the pockets.

16)             
Clothing that
MAY be worn on פֶּסַח that are not freshly laundered must be
checked thoroughly including removal of all crumbs.

17)             
Clothing that
will definitely not be worn on פֶּסַח, need to be checked so that there will be
no large pieces of חָמֵץ left there.

18)             
חָמֵץ
may not be fed to an animal or a pet on פֶּסַח.
Therefore, cages need to be cleaned and checked.

19)             
All koshering
of keilim to be done by 10.17 Wed erev Pesach

20)             
Remember to
say כל
חמירא twice, once at night and once in morning, preferably after
burning before 11.42 Wed

21)             
Eruv tavshilin
-allows to cook on Fri 2nd day not Thur 1st day. Ideally
Fri cooking should be done so that it is edible before Shabbat comes in e.g.
cholent, hot water. A ben-Eretz Yisrael does not need to make eruv tavshilin.

 

Lail Haseder

22)             
One may not
start the Seder until after צאת הכוכבים-stars out 8.36pm

23)             
2nd
night 8.44 no preparation from 1st to 2nd day


One
should have in mind to be Yotzai the 5 Mitzvos of: 

1) ארבע כוסות-the 4 cups (מְדְרַבָּנָן) including Kiddush
 2) סיפור יציאת מצרים – telling the story of the exodus of Mitzrayim (מִדְאוֹרַייתָא)

3) Matzah (מִדְאוֹרַייתָא) 

4) Marror (nowadays מְדְרַבָּנָן).

5) Hallel (מְדְרַבָּנָן)

24)             
Leaning:, 4
cups,  matsa,  korech , afikoman, Sefardi women lean, [Ashkenazi
women generally do not].

 קַדֵשׁ

25)             
Order of
preference when choosing a wine?  1)
Better quality 2) Red over white (because red wine is usually considered higher
quality and because red wine reminds us of the מַכָּה
of דָם).   

Hence, a better-quality white wine is preferred over a lesser quality red wine.

26)             
The Cup should be
filled by other Seder participants to show freedom and royalty.

27)             
Cup should be
large enough to hold a Reviit.

          The opinions of a Reviit range between
2.9 fl. oz and 5.27 fl oz .  86 -150 cc

Therefore: 

Kiddush of שַׁבָּת which is מִדְאוֹרַייתָא
and should have a minimum of 4.4 fl. oz.

The other 3 cups (and the 1st when it’s not Shabbos) are מְדְרַבָּנָן
and 2.9 fl. oz. is enough.

28)             
The cup should
be filled to the top.

29)             
Most of a Reviit
must be drunk (even of a large cup). So do not use a very large cup.

30)             
At least a full
Reviit (=2.9 oz) of the last cup (the 4th cup) should be drunk
(not just most of a Reviit=1.5 fl. oz), so that a Bracha Acharona  ‘al hagefen’ can be said.

31)             
Rov Reviit-most
of a Reviit is approx. an average mouthful.

32)             
Women are also
חייב
in 4 cups.

33)             
A child who is
old enough to understand יְצִיאַת מִצְרַיִם should have his own cup.

34)             
The wine
should be drunk within the normal time it takes to drink a Reviit ( 2
sips with a break in-between – about a few seconds).

If that is not possible then the maximum time is three minutes.
If it took more than nine minutes to drink the wine one must drink another cup within
the correct time-span.

35)             
The wine
should be drunk while reclining on the left side.

36)             
A lefty should
also lean to his/her left side.

כַּרְפַּס

37)             
Karpas must be
a vegetable that we recite a בּוֹרֵא פְּרִי הָאַדָמָה
on.

38)             
When reciting
the בְּרָכָה
of בּוֹרֵא
פְּרִי הָאַדָמָה one should also have in mind the Marror
that will be eaten later.

39)             
One should
preferably eat less than a Kezayit of Karpas.   

מַגִיד

40)             
The הגדה
is not said while reclining,  but with
respect and reverence.

41)             
The story of
the הגדה
should be explained to the children to fulfill the Mitzvah of וְהִגַדְתָּ
לְבִנְךָ.

42)             
Women are also
obligated in הגדה. Even someone who is busy (or falls
asleep) must ensure to hear from R` Gamliel (the three things that must be
said-Peach, Matzah, Marror) until גָאַל יִשְׂרָאֵל
i.e., until after the 2nd cup.

מוֹצִיא

43)             
There should
preferably be no talking after the בְּרָכוֹת
are made on the מצה until after כּוֹרֵך
(the sandwich). This is because the בְּרָכוֹת
on
the מַצָה
are also for כּוֹרֵך (which is the correct way to eat the מַצָה
according to Hillel).

מַצָה

44)             
The מַצָה
must be eaten בְּכְדֵי אַכִילַת פְּרַס – the amount of time it takes to eat a פרס
(portion).

The opinions regarding the length of בְּכְדֵי אַכִילַת
פְּרַס range from 2 min. to 9 min. [Rav Ovadia Yosef gave a time of6
or 7 minutes.]

Preferably the מצה should be eaten within 2 to 3 minutes.

45)             
Someone who
can't chew or eat the מצה may do one of two things

1) Grind the מצה into small pieces (even into flour).

2) Soak the מצה in cold water to soften it.

מָרוֹר

46)             
The preferred
Marror is Romaine Lettuce.

However one should not use lettuce (especially romaine) unless one is capable
of properly checking it for insects. Lettuce stalks [which are more easily
checked] or horseradish avoid this problem.

47)             
מָרוֹר
should not be soaked in water for 24 hours (and not is saltwater or vinegar even
for 18 minutes).

48)             
The מָרוֹר
is dipped into the Charoset and the excess is shaken off. Also for korech.

The מָרוֹר
should be held while saying the בְּרָכָה.

49)             
מָרוֹר is not eaten leaning.

כּוֹרֵךְ
Leaning

שֻׁלְחָן
עוֹרֵךְ

50)             
One should
become full when eating the Afikomon. Therefore, care should be taken not to
overeat during the meal but rather to leave room to become filled by eating the
Afikomon.

51)             
It is
preferable to finish the meal in time to eat the Afikomon before חַצוֹת
(Halachic midnight) 1.12.

צָפוּן

52)             
A large כְּזַיִת
of Afikoman is eaten (בְּכְדֵי אַכִילַת פְּרַס
as above) reclining on the left side.

53)             

One should not drink after the Afikomon, aside for water and the last 2 cups. Coffee
should be avoided unless needed to keep wake to relate nisim and hilchot
pesach.

54)             
If one did eat
after the Afikomon, he/she must again eat a כְּזַיִת
of מַצָה
for Afikoman.

הַלֵל

55)             
Say Hallel
with enthusiasm, The 4 verses of הוֹדוּ לַיי כִּי טוֹב
should be said responsively as is done in בית הכנסת
(i.e., The master of the house says a verse and everyone else responds הוֹדוּ
לַיי כִּי טוֹב…..).

Similarly
אָנָּא יי….. should be said responsively as is done in בית הכנסת.

56)             
After the full
Hallel is said the 4th cup is drunk while reclining on the left
side.

57)             
If forgot to
recline, he should not drink another cup (but may recline and continue drinking
the wine left in his cup).

58)             
A full רְבִיעִית
(2.9 oz) of the 4th cup should be drunk in order to be able to say a
בְּרָכָה
אַחֲרוֹנָה.


General

59)             
The whole
way through Pesach you should ensure to eat a kezayit at meals you wash for.

 

TEFILOT REMINDERS OVER פסח

 

  1. On 1st
    day     פסח we
    stop saying     משיב הרוח ומוריד הגשם at מוסף.
  2. On חול
    המועד פסח     we
    say     ברכנו and not ברך עלינו
  3. All
    the way through     פסח we
    say     יעלה ויבא in
    birkat hamazon, and in the weekday     שמנה עשרה of חול המועד. If forgotten, in amida one must go
    back, not birkat Hamazon of chol hamoed.
  4. We
    say     הלל שלם
    [full     הלל]
    on the first two days of     פסח.
  5. We
    say     הלל בדילוג
    [half     הלל]
    on the last six days of     פסח.
  6. We
    say     מוסף
    all eight days of     פסח.


Day
two: people from ארץ ישראל visiting חוץ לארץ who are only
keeping one day
have to be careful not to do melacha, even in private.

May
we merit to do all the mitsvot properly and in simcha, and to also very soon be
able to do the missing ones לשנה הבאה בירשלים .

**********
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l
שאלה: כמה שיעורי “כזית” מצה צריך לאכול בליל פסח?

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

סדר ליל פסח

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

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

ה”כזית” הראשון

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

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

הכזית השני

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

הכזית השלישי

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

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

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

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

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

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

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

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

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

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

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

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

*********

pdf icon 5-Pesach-Summer-5783-2023.pdf

ברוך דיין האמת

,

ברוך דיין האמת

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We regret to inform the kahal of the פטירה of 
Mr Godfrey Kesler – Godol ben Dovid Ha Levi ע״ה 
who passed away in hospital after a short sudden illness yesterday. 

He is the father of our dear member and friend
Mr David Kesler נ״י
&
Mrs Deborah (Debbie) Verber and Karin Millson 
who will be sitting Shiva as below.
The Levaya
will take place TODAY 
Tuesday 4th April at 5.30pm 
at Failsworth Cemetery.

Shiva
 will be at 13 Castle Hill Road, Prestwich, Manchester, M25 0FR.

Mancha & Maariv 
TONIGHT ONLY, Tuesday 4th April – at 7.40pm.

Shacharit
Due to the Fast of the First Born tomorrow morning, 
Shacharit will be at 7am at The Shrubberies Shul, Wednesday 5th April.

Visiting Times will be: 
Wednesday 5th April – between 10am – 12.30pm

The family will be getting up from Shiva tomorrow afternoon, 
however due to the very short Shiva there will be an additional visiting time after the Shiva on
 Sunday 9th April between 10am – 12.30pm and 2pm – 4pm at the above address.
מן השמים תנוחמו

Newsletter Parashat Tzav – Shabbat Hagadol

,
בס״ד
Moor Lane - Logo.JPG
ק׳ ק׳ שׁערי תפילה
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Have a look at our website www.moorlane.info 
*****
This Shabbat is
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*****
Attached to this email
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&
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******
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PDF attached 
*****
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Form attached to this email
Completed forms can be handed directly to
Mordechai Maman 
by Monday 3rd April
or 
alternatively
can be taken to the 
Manchester Bet Din
before Erev Pesach
Please Note: Online signed forms 
will NOT be accepted by the Bet Din 
as they only accept physically signed forms 
*****
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We kindly ask members 
who have seat boxes in the
Bet Hakeneset
to clear & clean their boxes
of any possible Chametz 
that may have been left during the year
as they will not be included in the
Bet Hakeneset's mechira
and will still belong to you over Pesach
Thanking you for your cooperation 
Pesach Kasher Vesameach
******
Services Available for Pesach
Friday 31st March
PHOTO-2023-03-27-13-15-39.jpg
Sunday 2nd April
PHOTO-2023-03-28-21-15-23.jpg
Shemot Service
PHOTO-2023-03-28-11-46-54.jpg
*******

לוח זמני תפלה לחורף
תשפ״ג

Winter Timetable 5783 – 2022/23 

מוצאי שבת

ערבית

)מוצ“ש(

מנחה

סוף זמן קריאת שמע

זמן
שבת

פלג המנחה

(תה״ד)

פלג המנחה (לבוש)

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Mincha

Shema before

Latest

Candle lighting

 

Earliest Candle lighting

Mincha & Kabbalat Shabbat

Date

Parasha

PM

PM

PM

AM

PM

PM

PM

PM

 

 

8:34

8:30

6:00

9:58

7:27

6:54

6:22

6:30

31 Mar / 1 Apr

צו (שבת
הגדול)

**************
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Ladies Nach Group
The Moor Lane Women’s Nach group is preparing for Pesach!
We are a group of friendly women with lots to discuss.  Everyone is welcome, bring your friends!
Join us for our four week learning programme as we study 
selected parts of the Haggadah – including some interesting bits you may not have studied before. 
When: Shabbat 5.30-6.30pm
Where: Moor Lane Shul Hall
Do you have a Haggadah with interesting commentaries? 
Bring it along! 
Looking forward to learning together this Shabbat
Contact Mrs Dina Shalom for more information 
********
Q & A on Parashat Tzav
  1. What separated the kohen's skin from the priestly garments?
    6:3 – Nothing.
  2. How often were the ashes removed from upon the mizbe'ach? How often were they removed from next to the mizbe'ach?
    6:4 –
    a) Every day.
    b) Whenever there was a lot.
  3. If someone extinguishes the fire on the mizbe'ach, how many Torah violations has he transgressed?
    6:6 – Two.
  4. The portion of a flour-offering offered on the mizbe'ach may not be chametz. But is the kohen's portion allowed to be chametz?
    6:10 – No.
  5. When a kohen is inaugurated, what offering must he bring?
    6:13 – A korban mincha — A tenth part of an ephah of flour.
  6. What three baking processes were used to prepare the korban of Aharon and his sons?
    6:14 – Boiling, baking in an oven and frying in a pan.
  7. What is the difference between a minchat kohen and a minchat Yisrael?
    6:15 – The minchat kohen is burnt completely. Only a handful of the minchat Yisrael is burnt, and the remainder is eaten by the kohanim.
  8. When is a kohen disqualified from eating from a chatat?
    6:19 – If he is tamei (spiritually impure) at the time of the sprinkling of the blood.
  9. What is the difference between a copper and earthenware vessel regarding removing absorbed tastes?
    6:21 – One can remove an absorbed taste from a copper vessel by scouring and rinsing, whereas such a taste can never be removed from an earthenware vessel.
  10. Can an animal dedicated as an asham be replaced with another animal?
    7:1 – No.
  11. How does an asham differ from all other korbanot?
    7:3 – It can only be brought from a ram or sheep.
  12. Unlike all other korbanot, what part of the ram or sheep may be placed on the mizbe'ach?
    7:3 – The tail.
  13. What three types of kohanim may not eat from the asham?
    7:7 – A t'vul yom (a tamei kohen who immersed in a mikveh yet awaits sunset to become tahor); a mechusar kipurim (a tamei person who has gone to the mikveh but has yet to bring his required offering); an oman (a mourner prior to the burial of the deceased).
  14. In which four instances is a korban todah brought?
    7:12 – Upon safe arrival from an ocean voyage; upon safe arrival from a desert journey; upon being freed from prison; upon recovering from illness.
  15. Until when may a todah be eaten according to the Torah? Until when according to Rabbinic decree?
    7:15 – a) Until morning b) Until midnight
  16. How does a korban become pigul?
    7:18 – The person slaughters the animal with the intention that it be eaten after the prescribed time.
  17. Who may eat from a shelamim?
    7:19 – Any uncontaminated person (not only the owner).
  18. What miracle happened at the entrance of the Ohel Moed?
    8:3 – The entire nation was able to fit in this very small area.
  19. Other than Yom Kippur, what other service requires that the kohen separate from his family?
    8:34 – The burning of the parah aduma (red heifer).
  20. What are the 5 categories of korbanot listed in this Parsha?
    Olah (6:2); mincha (6:7); chatat (6:18); asham (7:1); shelamim (7:11)
*****
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

בדיקת וביטול חמץ

דין בדיקת חמץ

אור
לארבעה עשר בניסן , בודקין את החמץ לאור
הנר. וצריך שיהיה הנר של שעוה, (או משמן פרפין מוקשה כפי שמצוי בזמנינו), כתקנת
חז”ל. ואם אין לו נר, אבל יש לו פנס קטן שיכול להכניסו למקומות שצריך לבדוק
בהן כהוגן, מותר לבדוק עם פנס כזה בשעת הצורך. וחובה לבדוק בכל חדרי הבית אם יש שם
חמץ, ואף אם ברור שלא אכלו חמץ מעולם באותו החדר חובה לבדוק בו, והוא הדין לגבי
מרפסות, גינות, מכונית, וכל כיוצא בזה.

בגדים
מכובסים, שהוכנסו לאחר הכביסה לארון הבגדים, אין חיוב לבדוק בכיסיהם אם יש שם חמץ,
ואפילו אם הם בגדים של ילדים קטנים, הואיל ובודאי נפגם אותו החמץ מחמת חומרי
הכביסה, וחמץ פגום אינו נחשב חמץ לענין האיסור בחג הפסח, וכמו שביארנו כבר.

זמן
הבדיקה
זמן
הבדיקה הוא כעשרים דקות לאחר שקיעת החמה, (ואם נאנס ואיחר זמן זה יכול לבדוק בברכה
אף אחר זמן זה). ואסור לאכול סעודה של פת (לחם) או עוגה יותר משיעור כביצה
(כחמישים וששה גרמים), קודם בדיקת חמץ, החל מחצי שעה קודם זמן הבדיקה, אבל פחות
מכביצה מותר לאכול. ופירות וירקות וכן תבשיל אורז וכיוצא בזה מותר לאכלם אף יותר משיעור
כביצה.

מנהג
עשרה פתיתים
יש
נוהגים להסתיר בבית עשרה פתיתים (חתיכות קטנות של לחם וכדומה) עטופים היטב, כדי
שבזמן הבדיקה ימצאם הבודק את החמץ. ומי שנוהג כן יזהר לרשום את מקומן של פתיתי
החמץ, כדי שאם לא ימצא אחד מהם, יוכלו אחר כך למוצאו על ידי הרשימה.

ביטול
חמץ
אחר
בדיקת חמץ, צריך לבטל את החמץ בפיו, שיאמר “כל חמירא דאיכא ברשותי דלא חזיתיה
ודלא ביערתיה ליבטיל ולהוי כעפרא דארעא”, (ובלשון הקודש: “כל חמץ ושאור
שישנו ברשותי שלא ראיתיו ושלא ביערתיו יתבטל ויהיה כעפר הארץ”). וצריך שיאמר
את נוסח הביטול בשפה המובנת לו, שאם לא כן לא יצא ידי חובת הביטול. ונוהגים לומר
את נוסח הביטול שלוש פעמים לחיזוק העניין (וטוב להוסיף לפחות באחד מהם
“ליבטיל ולהוי הפקר כעפרא דארעא“)

Searching for and Renouncing Chametz

The Laws of Searching for
Chametz

On the eve of the Fourteenth of Nissan one must search for Chametz by candlelight. The
candle must be made of wax (or congealed paraffin oil, common nowadays) as per
the enactment of our Sages. If one does not have a candle but he does have a
small enough flashlight that he will be able to stick into places where he must
check properly, he may use such a flashlight if necessary. One is obligated to
search in every room in the house where Chametz is found; even if one is
certain that Chametz has never been eaten in this room, one must still check
it. The same applies regarding balconies, gardens, cars, and the like.

Regarding washed clothes that were placed in drawers and closets after being
washed, one is not obligated to check the pockets of these clothes for Chametz,
even if these clothes belong to young children, since the Chametz has surely
become inedible due to the various laundry detergents and inedible Chametz is
not considered Chametz prohibited on Pesach, as we have already established.

The Proper Time for the Search
The proper time for searching for Chametz is approximately twenty minutes after
sunset (if one was unable to search at this time he may still search and recite
a blessing even later on during the night). One may not partake of bread or
cake more than a Kebeitza (approximately 54 grams) before searching for Chametz
starting from a half-hour before the proper time of the search. Nevertheless,
less than a Kebeitza of bread or cake or even more than a Kebeitza of fruits,
vegetables, rice, and the like, may in fact be eaten before performing the search.

The Customary Ten Pieces of Bread
Some have the custom to hide ten pieces of well-wrapped bread throughout the
house, so that they may be found by the person searching for Chametz. Those who
follow this custom should be exceedingly careful to write down the locations of
the ten pieces of Chametz, so that in the event that one (or more) piece(s)
is/are not found, they will be able to be located using this list.

Renouncing Chametz
After completing the search for Chametz, one must verbally nullify the Chametz
by reciting: “Kol Chamira De'Ika Birshuti De'La Chazitei U'dla Bi'artei
Livtil Velehevei Ke'Afra De'Ar'ah.” (English Translation: “Any
Chametz (leaven) which is in my possession, which I have not seen and I have
not destroyed, should be nullified and be considered like the dust of the
earth.”) One must recite this verbal nullification in a language that he
understands, for if not, one does not fulfill his obligation of renouncing
Chametz. It is customary to repeat the text of the nullification three times in
order to strengthen the matter (it is preferable to add during one of the three
recitations: “Livtil Velehevei Hefker Ke'Afra De'Ar'ah,” English
Translation: “Should be nullified and become ownerless like the dust of
the earth.”)


איסור אכילת מצה או אכילת סעודה
בערב פסח, ודין המצה

ביום ערב פסח (שהוא יום ארבעה
עשר בניסן), אסור לאכול מצה, כדי שאדם יאכל את המצה לתיאבון בליל הסדר, ובליל
ארבעה עשר בניסן (דהיינו לילה שהוא קודם ליל הסדר) מותר לאכול מצה.

ובליל
ארבעה עשר (דהיינו לילה שהוא קודם ליל הסדר) מותר לאכול מצה. ומצה עשירה (מצה
עשירה זו היא מצה שנעשית מקמח כשר לפסח ומי פירות כגון יין וכדומה וללא כל תערובת
מים) מותר לאכול בארבעה עשר בניסן, והטעם לזה, כי הואיל ואין יוצאין ידי חובת
אכילת מצה בליל פסח במצה עשירה, שנאמר “לחם עוני” (פסחים לו.) לפיכך לא
אסרו לאכלה, אבל עוגה שנעשית מקמח מצה (שכבר נאפתה המצה ואח”כ נטחנה ונעשה
ממנה קמח) ועירבו בה דבש ויין וכדומה, וחזרו ואפו אותה, אין לאכלה בערב פסח,
שהואיל ונאפית מכבר, אין עליה שוב תורת מצה עשירה, ומצה מבושלת או מטוגנת בשמן
מותר לאכלה בערב פסח.

משעה
עשירית ביום, (בשעות זמניות, דהיינו שלוש שעות קודם צאת הכוכבים, ובארץ ישראל הוא
בערך בשעה שלוש וחצי בצהריים) בערב פסח, אסור
לאכול סעודה אפילו אינה של מצה, בכדי שיוכל לאכול את המצה בלילה לתיאבון, ואם יאכל
אחר שעה זו תימלא כריסו ולא יוכל לאכול לתיאבון. ומותר לאכול פירות וירקות, וכן
מותר לאכול תבשיל אורז, אף לאחר שעה עשירית, ובלבד שלא ימלא כריסו בהם לאכול
ולשבוע.

המצה
שיוצאים בה ידי חובה בליל פסח, צריכה להיות מצה שנשמרה משעת קצירה. וזו היא שנקראת
“מצה שמורה“, דהיינו שמשעת קצירת החיטים השגיחו עליהם שלא תבוא בהם אף
טיפת מים. ונכון מאד שאותה מצה תהיה עבודת יד, ומכיוון שבנקל עלולות לעלות שאלות
חמורות בכשרות המצה, יש להיזהר לקנות מצות אך ורק במקום שיש עליהם פיקוח על ידי
גוף כשרות רציני. ובזמנינו מצויות ברוך ה' בשוק מצות עבודת יד (עגולות) אשר נעשות
עבור ליל הסדר תחת השגחה קפדנית, וניתן לרכוש ממצות אלו לליל הסדר.
אין
לברך “אשר קידשנו במצוותיו וציוונו על אכילת מצה” אלא בליל הסדר, אבל
בשאר ימי הפסח אכילת המצה אינה חובה, ולכן אין לברך עליה ברכה זו.

בספר שו”ת והשיב משה (חלק
או”ח סימן כ”ח) דן במי שאכל מצה בערב פסח בשוגג, האם יברך ברכת המזון,
שהרי ישנה הלכה בידינו, שמי שאוכל דבר איסור אינו מברך עליו לא בתחילה ולא בסוף,
וכמו שכתב הרמב”ם (פרק א מהלכות ברכות הלכה יט) וכן פסק מרן בשולחן ערוך (סימן קצו). ועל כן לכאורה
הוא הדין למי שאכל מצה בערב פסח, שהואיל ואכל מאכל איסור, אינו מברך עליו ברכת
המזון.

ומרן הרב עובדיה יוסף הביא ראיה
שצריך לברך ברכת המזון, מדין חולה שצריך לאכל ביום בכיפורים, שכתבו הפוסקים שמברך
ברכת המזון, ואף על פי שבשאר איסורים כגון חולה שחייב לאכל בשר לא כשר, אינו מברך
על הבשר כלל, מכל מקום יש חילוק אם המאכל אסור מצד עצמותו שאז אין לברך עליו בשום
אופן, אבל אם המאכל מותר באכילה, רק שמחמת הזמן אסור לאוכלו כגון ביום הכיפורים או
מצה בערב פסח, צריך לברך על המאכל ברכה ראשונה ואחרונה.

ולכן להלכה אדם שבטעות אכל מצה
בערב פסח, צריך לברך ברכת המזון

The Prohibition of Eating Matzah or a Meal on Erev Pesach
and the Laws of Matzah

On the day of Erev Pesach
(which is the Fourteenth of Nissan), one may not eat Matzah so that one will be
able to eat Matzah that night at the Seder with appetite. One may, however, eat
Matzah on the night of the Fourteenth of Nissan (meaning the night before the
Seder night).

“Rich Matzah” made from flour which is Kosher for Pesach and mixed with fruit
juice or wine, with no water added at all, may be eaten on the Fourteenth of Nissan,
since one does not fulfill his obligation on the night of Pesach with this kind
of Matzah, as the Torah states, “Bread of affliction” (Pesachim 36a),
therefore, our Sages did not forbid eating this kind of Matzah. However, cake
that was made out of “Matzah Meal” (Matzah that has already been baked and then
ground back into flour) with honey or wine mixed into it should not be eaten on
Erev Pesach, for since it was already baked, it can no longer be considered
“Rich Matzah”. Cooked Matzah or Matzah fried in oil may be eaten on Erev
Pesach.

Beginning from the tenth halachic hour of the day (which is three Halachic hour
before nightfall, in New York at approx. 3:57 PM) on Erev Pesach, one may not
eat a meal even if it does not consist of Matzah, for if one eats a meal from
this point on, he would become full and incapable of eating Matzah at night
with a hearty appetite. One may eat fruits and vegetables or a dish of rice
even after the tenth Halachic hour of the day, as long as he does not
completely fill himself up with them.

The Matzah one uses on Pesach night to fulfill his obligation with must be
Matzah that was “guarded from the time it was harvested”. This is what is
called “Shemura Matzah,” meaning Matzah produced from wheat that was guarded
from coming into contact with water from the time it was harvested. It is
especially preferable that this Matzah should be hand-made. Since many serious
questions as to the Kashrut of the Matzah can easily arise, one should be
careful to purchase only Matzot that were baked under the supervision of a
reliable Kashrut organization. Nowadays, thank G-d, hand-made (round) Matzot
that are made especially for the Seder under strict supervision are readily
available, and one should try to purchase such Matzot for the Seder night.

The blessing of “Asher Kideshanu BeMitzvotav Vetzivanu Al Achilat
Matzah”
should only be recited on the Seder night (“nights” here in the United States),
however, on the remaining days of Pesach there is no obligation to eat Matzah;
thus, this blessing should not be recited.

The Responsa VeHeshiv Moshe (Orach Chaim, Chapter 28) deals with a scenario
where a person accidentally ate Matzah on Erev Pesach-Should he recite Birkat
HaMazon, for we have an important rule that one who eats a forbidden food does
not recite a blessing before or after eating, as per the ruling of the Rambam
(Hilchot Berachot, Chapter 1, Halacha 19) and Maran HaShulchan Aruch (Chapter
196)? It would seem that the same applies to one who ate Matzah on Erev Pesach,
for since he has eaten a forbidden food he should not recite Birkat HaMazon.

Maran Harav Ovadia Yosef brings a proof that he must in fact recite Birkat
HaMazon from the law that one who is ill and needs to eat on Yom Kippur that
the Poskim write that he must recite Birkat HaMazon. Although regarding other
prohibitions such as an individual who is ill needing to eat non-kosher meat,
he would not recite a blessing at all, before or after eating, there is a
difference between whether the food is forbidden in its essence, in which case
no blessing would be recited at all, and when the food itself is permissible
for consumption, rather there is just a time-constraint prohibiting it from
consumption, such as Yom Kippur or Matzah on Erev Pesach, in which case a
blessing must be recited before and after eating.

Therefore, the Halacha is that one who mistakenly ate Matzah on Erev Pesach
must recite Birkat HaMazon

pdf icon Mechirat-Chametz-5783.pdf
pdf icon 5-Pesach-Summer-5783-2023.pdf
pdf icon MMK-Pesach-5783.pdf
pdf icon SKA-Pesah-5783-new.pdf

Newsletter Parashat Vayikra

,
בס״ד
Moor Lane - Logo.JPG
ק׳ ק׳ שׁערי תפילה
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Have a look at our website www.moorlane.info 
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***************
Pesach Approved Products 2023
lists attached to this email 
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Form attached to this email
Completed forms can be handed directly to
Mordechai Maman 
by Monday 3rd April
or 
alternatively
can be taken to the 
Manchester Bet Din
before Erev Pesach
Please Note: Online signed forms will NOT be accepted by the Bet Din as they only accept physically signed forms 
*****
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We kindly ask members 
who have seat boxes in the
Bet Hakeneset
to clear & clean their boxes
of any possible Chametz 
that may have been left during the year
as they will not be included in the
Bet Hakeneset's mechira
and will still belong to you over Pesach
Thanking you for your cooperation 
Pesach Kasher Vesameach
*****
Makkathon Pictures
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WhatsApp Image 2023-03-21 at 17.22.36 (7).jpeg
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תפלה לחורף תשפ״ג

Winter Timetable 5783 – 2022/23

מוצאי שבת

ערבית
)מוצ“ש(

שקיעה

מנחה שבת

סוף זמן קריאת שמע

הדלקת נרות

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Sunset

Minha

Shema before

Candle Lighting

Minha & Kabbalat Shabbat

Date

Parasha

PM

PM

PM

PM

AM

PM

PM

 

 

7:21

7:17

6:30

5:55

9:07

6:14

6:14

24/25 Mar

ויקרא

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Mincha followed by Seuda Shelishit
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Ladies Nach Group
The Moor Lane Women’s Nach group is preparing for Pesach!
We are a group of friendly women with lots to discuss.  Everyone is welcome, bring your friends!
Join us for our four week learning programme as we study 
selected parts of the Haggadah – including some interesting bits you may not have studied before. 
When: Shabbat 5.30-6.30pm
Where: Moor Lane Shul Hall
Do you have a Haggadah with interesting commentaries? 
Bring it along! 
Looking forward to learning together this Shabbat
Contact Mrs Dina Shalom for more information 
********
Q & A on Parashat Vayikra
  1. Who does the word “eilav” in verse 1:1 exclude?
    1:1 – Aharon.
  2. Name all the types of animals and birds mentioned in this week's Parsha.
    1:2,14, 3:12 – Cattle, sheep, goats, turtledoves (torim), and doves (bnei yona).
  3. What two types of sin does an olah atone for?
    1:4 – Neglecting a positive command, and violating a negative command which is rectified by a positive command.
  4. Where was the olah slaughtered?
    1:5 – In the Mishkan Courtyard (azarah).
  5. What procedure of an animal-offering can a non-kohen perform?
    1:5 – Ritual slaughter.
  6. Besides the fire the kohanim bring on the altar, where else did the fire come from?
    1:7 – It descended from Heaven.
  7. At what stage of development are torim (turtledoves) and bnei yona (young pigeons) unfit as offerings?
    1:14 – When their plumage turns golden. At that stage, bnei yona are too old and torim are too young.
  8. What is melika?
    1:15 – Slaughtering a bird from the back of the neck using one's fingernail.
  9. Why are animal innards offered on the altar, while bird innards are not?
    1:16 – An animal's food is provided by its owner, so its innards are “kosher.” Birds, however, eat food that they scavenge, so their innards are tainted with “theft.”
  10. Why does the Torah describe both the animal and bird offerings as a “satisfying aroma”?
    1:17 – To indicate that the size of the offering is irrelevant, provided your heart is directed toward G-d.
  11. Why is the term “nefesh” used regarding the flour offering?
    2:1 – Usually, it is a poor person who brings a flour offering. Therefore, G-d regards it as if he had offered his nefesh (soul).
  12. Which part of the free-will mincha offering is burned on the altar?
    2:1 – The kometz (fistful).
  13. The Torah forbids bringing honey with the mincha. What is meant by “honey”?
    2:11 – Any sweet fruit derivative.
  14. When does the Torah permit bringing a leavened bread offering?
    2:12 – On Shavuot.
  15. Concerning shelamim, why does the Torah teach about sheep and goats separately?
    3:7 – Because they differ regarding the alya (fat tail). The lamb's alya is burned on the altar but the goat's is not.
  16. For most offerings the kohen may use a service vessel to apply the blood on the mizbe'ach. For which korban may he apply the blood using only his finger?
    3:8 – The chatat.
  17. Who is obligated to bring a chatat?
    4:2 – One who accidentally transgresses a negative commandment whose willing violation carries the karet (excision) penalty.
  18. Where were the remains of the bull burned while in the wilderness? Where were they burned during the time of the Beit Hamikdash?
    4:12 –
    a. Outside the three camps.
    b. Outside Jerusalem.
  19. What two things does a voluntary mincha have that a minchat chatat lacks?
    5:11 – Levona and oil.
  20. What is the minimum value of a korban asham?
    5:15 – Two shekalim.
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

כלי כסף

שאלה: כלי כסף, כגון גביע של קידוש, האם מותר להשתמש בהם
בימי הפסח לאחר שהשתמשו בהם בכל ימות השנה?

תשובה: כל הכלים שהשימוש בהם הוא
בצונן, כלומר, שמשתמשים בהם רק למאכלים קרים, מותר להשתמש בהם בימות הפסח, ודי בכך שישטפו אותם
כראוי קודם לכן. משום שמאכלים צוננים אינם נבלעים בדפנות הכלי, וממילא אין לחוש
שיפלטו אחר כך טעם חמץ במאכל.

ומעתה
כשאנו דנים לגבי כלי כסף, בודאי הרגילות היא להשתמש בהם בצונן בלבד, כגון גביע
הקידוש, או קערות הגשה וכדומה, שאין דרך להניח בהם מאכל רותח כלל ועיקר, ולכן די
בכך שישטפו אותם היטב (במים, שלוש
פעמים), ומותר להשתמש בהם בימי הפסח, אפילו לצורך המצות של ליל הסדר.

אולם
המרדכי (פסחים פ”ב סימן תקעד) כתב בשם הראבי”ה בזו הלשון: “כוסות
של כסף, יש
לחוש שלפעמים מרתיחים בהם יין ובשמים אצל האור, ולכן צריך להגעיל אותם בכלי
ראשון”. כלומר, מאחר ומסתבר שקרה והניחו פעם מאכל חמץ חם בכלי הכסף, ממילא חייבים להגעיל אותם
(כלומר, להטביל אותו במים רותחים מאד) כדי להכשירו לשימוש בפסח.

אולם
רבינו הרשב”א (ח”א סימן שעב), כתב לגבי כלים שמשתמשים בהם תמיד בצונן,
ו”לפעמים” שמים בתוכם לחם חם, די להם בשטיפה בלבד, ומותר להשתמש בהם
בפסח, ואין צריך להגעיל אותם, משום שבכל כלי הולכים אחרי “רוב תשמישו”.
כלומר, אם בדרך כלל משתמשים בכלי בצונן, אפילו אם אירע והשתמשו בו באקראי בחם, די
לאותו כלי בשטיפה בלבד, ואין לחוש לכך שפעם אחת הוא בלע חמץ. וכדברי הרשב”א
פסק מרן השלחן ערוך (סימן תנא).

וכדברי
הרשב”א פסק גם הגאון רבינו מנחם עזריה מפאנו (בשו”ת סימן צו), שכל כלי
שדרך השימוש בו היא בצונן, כגון כלי כסף, אפילו אם אירע שאותו כלי בלע חמץ, אין צורך להגעילו, כיון
שבכל כלי הולכים אחר רוב תשמישו.

ואמנם
הגאון רבי יוסף חיים זוננפלד הקשה על דברי הרשב”א, שאיך אפשר לומר שהולכים
אחר רוב תשמישו של הכלי? והרי די בכך שאותו כלי בלע פעם אחת חמץ, והוא יפלוט את
אותו חמץ בשימוש הבא בימי הפסח. ואם כן איזה הגיון יש בסברת הרשב”א שהולכים
אחר רוב תשמישו של הכלי?

ומרן
רבינו הקדוש רבי עובדיה יוסף זצ”ל (הכ”מ), הסביר את הדברים, שמאחר וכל
דברי הרשב”א אמורים דוקא בכלי שכבר עברו עשרים וארבע שעות מאז שהשתמשו בו
בדבר חם, (שכן כתב בפירוש הרמ”ע מפאנו), ממילא מן התורה לא שייך שום איסור
בשימוש בכלי זה, כיון
שטעם החמץ הבלוע בכלי נפגם לגמרי אחר עשרים וארבע שעות. ורק מדרבנן (מגזירת רבותינו) אסור
להשתמש באותו כלי גם לאחר עשרים וארבע שעות. ואותם “רבותינו” שגזרו שלא להשתמש
בכלי שבלע איסור אפילו לאחר עשרים וארבע שעות, הם שהתירו ופסקו שלעולם יש ללכת אחרי רוב השימוש בכלי.

ולכן
למסקנה, כל כלי שדרך השימוש בו היא בצונן, כגון כלי כסף, מותר להשתמש בו בפסח לאחר
שינקו אותו היטב. ואפילו אם יש חשש שהשתמשו בו לפעמים בדבר חמץ חם, אין בכך כלום,
ומותר להשתמש בו בימות הפסח. (חזון עובדיה הלכות פסח הנד”מ, עמוד קמח)

Silver Vessels

Question: May one continue to use silver
vessels or utensils, such as a Kiddush goblet, on Pesach after they have been
used all year round?

Answer: All vessels used all year round with cold foods or beverages may
be used on Pesach after having been thoroughly washed beforehand, for none of a
cold food’s flavor is absorbed into the wall of the vessel and there is
therefore no concern that any Chametz flavor will later be released into a
Passover dish.

Thus, regarding silver vessels, they are certainly used only for cold purposes,
such as a silver Kiddush goblet or a silver serving dish and the like in which
it is certainly uncommon to place boiling hot foods or beverages in such
vessels. It is therefore sufficient to thoroughly wash these vessels in water
(three times) and they may then be used on Pesach, even for the Mitzvot of the
Seder night.

On the other hand, the Mordechi (Chapter 2 of Pesachim, Chapter 574) quotes the
Ra’avaya and writes: “Regarding silver goblets, one must be concerned that wine
and spice are sometimes boiled in them next to the fire and they therefore
require Hag’ala in a Keli Rishon.” This means to say that since it is
conceivable that one has placed hot Chametz in the goblet once or twice, one
must perform Hag’ala (i.e. immersing it in boiling water heated in a pot on the
fire) in order to kosher it for Pesach.

Nevertheless, the Rashba (Volume 1, Chapter 372) writes regarding vessels used
with cold food or beverages but “sometimes” hot bread is placed in these
vessels that thoroughly washing such vessels is sufficient to make them
permissible for use on Pesach and one need not perform Hag’ala on them, for the
koshering process for each vessel is determined based on its “majority use”.
This means that if a vessel or utensil is usually used in a cold manner, even
if this vessel was used with hot foods sometimes, merely washing this vessel is
sufficient and one need not be concerned that it absorbed Chametz from this one
time (or several times). Maran Ha’Shulchan Aruch (Chapter 451) rules in
accordance with the Rashba’s opinion.

Hagaon Rabbeinu Menachem Azarya of Pano (in his Responsa Chapter 96) likewise
rules in accordance with the opinion of the Rashba and rules that as long as
the usual usage of the vessel is in a cold manner, such as silver vessels, even
if such a vessel absorbed Chametz, one need not perform Hag’ala on it, since a
vessel is judged based on a majority of its usage.

However, Hagaon Harav Yosef Chaim Zonenfeld questions the Rashba’s opinion, as
follows: How can we determine a vessel’s status based on its majority usage? It
is sufficient for the vessel to absorb Chametz that single time it was used
with hot food and it will then release it while in use on Pesach. What then is
the logic behind the Rashba’s ruling that we follow a vessel’s majority usage?

Maran Rabbeinu Ovadia Yosef zt”l explains that since the Rashba’s words apply only
to a vessel which has not come in contact with hot food for at least
twenty-four hours (which is indeed how Rabbeinu Menachem Azarya explains the
Rashba explicitly), there is no longer any Torah prohibition to use such a
vessel, since any Chametz flavor absorbed in this vessel becomes completely
putrid after twenty-four hours. Only our Sages forbade using such a vessel even
after twenty-four hours. These same Sages who forbade using such a vessel after
twenty-four hours ruled that a vessel’s status is determined based on its
majority usage.

Thus, halachically speaking, any vessel used with cold food or beverage,
such as silver vessels, may be used on Pesach after having been thoroughly
cleaned. Even if one is concerned that this vessel was sometimes used with hot
Chametz, this poses no concern at all and one may nevertheless use it on Pesach
(see Chazon Ovadia-Pesach, page 148)


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Newsletter Parashat Vayakhel – Pekude – Shabbat Mevarechim – Shabbat Hachodesh

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בס״ד
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Have a look at our website www.moorlane.info 
************
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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 Shabbat is also
 Shabbat Hachodesh 
& take out 2 Sefarim

*******

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Next

Wednesday night (22.03) – Thursday (23.03)


******

THIS SUNDAY

PHOTO-2023-03-13-20-13-19.jpg

*****

תפלה לחורף תשפ״ג

Winter Timetable 5783 – 2022/23

מוצאי שבת

ערבית
)מוצ“ש(

שקיעה

מנחה שבת

סוף זמן קריאת שמע

הדלקת נרות

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Sunset

Minha

Shema before

Candle Lighting

Minha & Kabbalat Shabbat

Date

Parasha

PM

PM

PM

PM

AM

PM

PM

 

 

7:07

7:04

6:17

5:40

9:17

6:01

6:01

17/18 Mar

ויקהל–פקודי (החודש)(ש”מ)  

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Mincha followed by Seuda Shelishit
**********
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Ladies Nach Group
The Moor Lane Women’s Nach group is preparing for Pesach!
We are a group of friendly women with lots to discuss.  Everyone is welcome, bring your friends!
Join us for our four week learning programme as we study 
selected parts of the Haggadah – including some interesting bits you may not have studied before. 
When: Shabbat 5.30-6.30pm
Where: Moor Lane Shul Hall
Do you have a Haggadah with interesting commentaries? 
Bring it along! 
Looking forward to learning together this Shabbat
Contact Mrs Dina Shalom for more information 
********
Q & A on Parashat Vayakhel – Pekude
Vayakhel
  1. On which day did Moshe assemble the Jewish People?
    35:1 – The day after Yom Kippur.
  2. Why is the prohibition against doing work on Shabbat written prior to the instruction for building the Mishkan?
    35:2 – To emphasize that the building of the Mishkan doesn't supersede the laws of Shabbat.
  3. Why does the Torah specify the particular prohibition of lighting a fire on Shabbat right after it had already noted the general prohibition of doing work on Shabbat?
    35:3 – There are two opinions: One opinion is to teach that igniting a fire on Shabbat is punishable by lashes as opposed to other “melachot” which are punishable by death. The other opinion is to teach that violation of numerous “melachot” at one time requires a separate atonement for each violation.
  4. What function did the “yitdot hamishkan” serve?
    35:18 – The edges of the curtains were fastened to them. These were inserted in the ground so the curtains would not move in the wind.
  5. What function did the “bigdei hasrad” serve?
    35:19 – They covered the aron, the shulchan, the menorah, and the mizbachot when they were packed for transport.
  6. What was unusual about the way the women spun the goat's hair?
    35:26 – It was spun directly from off the backs of the goats.
  7. Why were the Nesi'im last to contribute to the building of the Mishkan? How does the Torah show dissatisfaction with their actions?
    35:27 – The Nesi'im reasoned that they would first let the people contribute materials needed for the Mishkan and then they would contribute what was lacking. The Torah shows its dissatisfaction by deleting a letter from their title.
  8. Who does the Torah identify as the primary builders of the Mishkan? From which tribes were they?
    35:30, 35:34 – Bezalel ben Uri from the tribe of Yehuda; Oholiav ben Achisamach from the tribe of Dan.
  9. What time of day did the people bring their daily contributions for the construction of the Mishkan?
    36:3 – Morning.
  10. For what was the woven goat's hair used?
    36:14 – It was made into curtains to be draped over the Mishkan.
  11. What image was woven into the parochet?
    36:35 – Cherubim. (See Rashi 26:31)
  12. Why does the Torah attribute the building of the aron to Bezalel?
    37:1 – Because he dedicated himself to its building more than anyone else.
  13. Where were the sculptured cheruvim located?
    37:7 – On the two extremities of the kaporet (cover of the aron).
  14. How many lamps did the menorah have?
    37:23 – Seven.
  15. Of what materials was the mizbe'ach haketoret composed?
    37:25,26 – Wood overlaid with gold.
  16. Of what material was the mizbe'ach ha'olah composed?
    38:1-2 – Wood overlaid with copper.
  17. The kiyor was made from copper mirrors. What function did these mirrors serve in Egypt?
    38:8 – These mirrors aided in the proliferation of the Jewish People. The Jewish women in Egypt would look in the mirrors so as to awaken the affections of their husbands who were exhausted by their slave labor.
  18. How did the kiyor promote peace?
    38:8 – Its waters helped a woman accused of adultery to prove her innocence.
  19. The kiyor was made from the mirrors of the women who were crowding at the entrance to the Ohel Mo'ed. Why were the women crowding there?
    38:8 – To donate to the Mishkan.
  20. Of what material were the “yitdot hamishkan” constructed?
    38:20 – Copper.
Pekude
  1. Why is the word Mishkan stated twice in verse 38:21? 38:21 – To allude to the Beit Hamikdash that would twice be taken as a “mashkon” (pledge) for the sins of the Jewish People until the nation repents.
  2. Why is the Mishkan called the “Mishkan of Testimony”? 38:21 – It was testimony for the Jewish People that G-d forgave them for the golden calf and allowed His Shechina to dwell among them.
  3. Who was appointed to carry the vessels of the Mishkan in the midbar? 38:21 – The levi'im.
  4. Who was the officer in charge of the levi'im? 38:21 – Itamar ben Aharon.
  5. What is the meaning of the name Bezalel? 38:22 – “In the shadow of G-d.”
  6. How many people contributed a half-shekel to the Mishkan? Who contributed? 38:26 – 603,550. Every man age twenty and over (except the levi'im).
  7. Which material used in the bigdei kehuna was not used in the coverings of the sacred vessels? 39:1 – Linen (See Rashi 31:10).
  8. How were the gold threads made? 39:3 – The gold was beaten into thin plates from which threads were cut. (See Rashi 28:6).
  9. What was inscribed on the stones on the shoulders of the ephod? 39:6, 39:7 – The names of the tribes.
  10. What was on the hem of the me'il? 39:24,25 – Woven pomegranates and golden bells.
  11. What did the Kohen Gadol wear between the mitznefet and the tzitz? 39:31 – Tefillin.
  12. What role did Moshe play in the construction of the Mishkan? 39:33 – He stood it up.
  13. Which date was the first time that the Mishkan was erected and not dismantled? 40:17 – Rosh Chodesh Nissan of the second year in the desert. For seven days before this, during the consecration of Aharon and his sons, Moshe erected and dismantled the Mishkan. (Rashi 39:29)
  14. What was the “tent” which Moshe spread over the Mishkan (40:19)? 40:19 – The curtain of goatskin.
  15. What “testimony” did Moshe place in the aron? 40:20 – The Luchot Habrit.
  16. What function did the parochet serve? 40:21 – It served as a partition for the aron.
  17. Where was the shulchan placed in the Mishkan? 40:22 – On the northern side of the Ohel Mo'ed, outside the parochet.
  18. Where was the menorah placed in the Mishkan? 40:24 – On the southern side of the Ohel Mo'ed opposite the shulchan.
  19. Who offered the communal sacrifices during the eight days of the dedication of the Mishkan? 40:29 – Moshe.
  20. On which day did both Moshe and Aharon serve as kohanim? 40:31 – On the eighth day of the consecration of the Mishkan.
*****
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

הכשר השולחן והשיש

כבר ביארנו, שכשם שיש לייחד
כלים נפרדים למאכלי בשר ולמאכלי חלב, כמו כן בחג הפסח, אסור להשתמש בכלים של כל
השנה, אלא יש לייחד כלים כשרים לפסח.

ואמנם
יש אופנים בהם ניתן להכשיר כלי שהשתמשו בו בחמץ, ולעשותו כשר לפסח.

כלי
פלסטיק, יש להם הכשר לפסח כדרך תשמישן, דהיינו שאם נשתמשו בהם בצונן, די להם
בשטיפה יסודית, ואם נשתמשו בהם בכלי שני, דהיינו שיצקו לתוכם מאכלים חמים מסיר
אחר, יש להם הכשר על ידי עירוי מים רותחים מכלי ראשון, וכפי שכבר הסברנו, שניתן
לעשות זאת על ידי יציקת מים רותחים מהקומקום החשמלי ישירות על גבי כלי הפלסטיק.

ולפיכך
“שעוונית” (שהיא מפה מחומר פלסטי) שהייתה פרושה על גבי השולחן במשך כל השנה, ויש לחוש
שנשפכו על גביה מאכלי חמץ רותחים במשך השנה. אפשר להכשירה על ידי ניקיון יסודי,
ועירוי מים רותחים מכלי ראשון על גבי השעוונית, וכן ניתן להכשיר את השעוונית, על
ידי כיבוס במים רותחים.

ואם
אכלו על השלחן בלא הפסק מפה נוהגים להכשירו על ידי ניקיון יסודי ועירוי במים
רותחים כנ”ל. ואם אין רוצים לערות מים רותחים על גבי השלחן כדי שלא יתקלקל או
מאיזה סיבה שתהיה, מותר לאכול על גביו בחג הפסח על ידי שיפרוש עליו מפה או שעוונית.

דין
השיש שבמטבח הרי הוא כדין השלחן, ואפשר להכשירו לפסח על ידי שיערו עליו מים רותחים
מכלי ראשון אחרי ניקוי יסודי. וכמו כן יש להכשיר את הכיורים בבית (אף אם הם עשויים חרסינה)
על ידי עירוי מים רותחים מכלי ראשון, ודי בזה. ויש המחמירים לצפות את השיש והכיור בנייר אלומיניום.
ונכון לעשות כן על ידי נייר חזק ועבה, כדי שלא יקרע בקלות.

כתב
רבינו יהודה החסיד, שבהיות
ודיני הגעלה מרובים מאד בפרטיהם ובפרטי פרטים, ראוי למנות בעל תורה להשגיח על
הגעלת כלים. וכן בכל מקרה שמתעוררת שאלה בדיני פסח, צריך כל אדם לפנות לתלמיד חכם
אמיתי שיורה לו הדרך אשר ילך בה ואת המעשה אשר יעשון

Koshering Tables and Countertops

We have previously discussed
that just as one should designate vessels for milk and meat respectively,
likewise, regarding the holiday of Pesach, one should not use his regular
Chametz vessels that were used all year round; rather, one should designate
special Kosher for Pesach vessels.

Nevertheless, there are ways to make vessels that were used for Chametz kosher
for Pesach use.


Plastic utensils are able to be koshered according to their use, meaning that
if they were used with cold items, a thorough washing is sufficient, and if
they were used as a “Keli Sheni”, meaning that hot foods were dished into them
from a different pot, they may be koshered by pouring boiling water from a
“Keli Rishon” (the pot where the water was boiled) onto them. As we have
explained in a previous Halacha, this may be performed by pouring boiling water
directly from an electric kettle onto the plastic utensil.

Therefore, if there was a plastic tablecloth (non-disposable) draped over the
table during the course of the year and there quite possibly could have been
hot Chametz that spilled onto it, it may be koshered through a thorough
cleaning followed by pouring boiling water from a “Keli Rishon” onto it.
Similarly, it may be koshered through laundering it in boiling water.

If a table was eaten on during the course of the year without the use of a
tablecloth, the table may be koshered with a thorough cleaning followed by
pouring boiling water from a “Keli Rishon” onto it, as above. If one does not
wish to pour boiling water onto the table so as not to ruin it or for any other
reason, one may eat on this table during the holiday of Pesach with the use of
a new regular or plastic tablecloth.

Kitchen countertops have the same halachic status as the table and may be
koshered through pouring boiling water from a “Keli Rishon” onto them after
being thoroughly cleaned. Similarly, the kitchen sinks (even if they are made of
ceramic) may be koshered through pouring boiling water from a “Keli Rishon”
onto them, and this is sufficient. Some act more stringently and cover the
countertops and sinks with aluminum foil.

Rabbeinu Yehuda HaChasid writes that since the laws of Hag’ala are tedious and
detailed, it is proper to appoint a prominent Torah scholar to oversee the
process of Hag’ala of utensils. Similarly, if one encounters a question
regarding any Pesach-related issue, one should consult a leading halachic
authority to guide him on the true Torah path.


Newsletter Parashat Ki Tisa – Shabbat Para

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בס״ד
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This Shabbat is Shabbat Para 
& take out 2 Sefarim

On the Shabbat
following Purim we read “Parashat Para,” the portion which discusses the Para
Aduma, the Red Heifer. The Para
Aduma was a sacrificial cow whose ashes were used for ritual purification. One
who became impure, such as by coming in contact with a corpse, was required to
have himself sprinkled with the ashes of a Para Aduma in order to become pure
once more. The sages instituted the reading of the Para Aduma at this time of
year in order to remind us of the purification process that was traditionally a
part of the Pesach preparations. This is because one who was impure was not
only forbidden from entering the Beit Hamikdash but was even forbidden from
partaking in the Korban Pesach, as well.

Among the many
interpretations for the Para Aduma ritual is that it was intended to serve as
an atonement for the sin of the Golden Calf. As a result
of having toiled in the service of a cow designated for idolatry, the Jewish
people were now required to toil in the service of a cow designated for purity
and atonement. Indeed, our sages call the Para Aduma ritual “a mother who comes
to clean up the mess that her child made”. Additionally, the Para Aduma was
required to be unblemished. This was intended to recall the “blemish” that the
Jewish people caused through the sin of the golden calf.

According to a
number of authorities, it is actually a Torah obligation to hear the reading of
Parshat Para in the synagogue. One reason for this is that in addition to recalling the ancient
purification procedure, the reading also serves to recall the sin of the Golden
Calf which is a mitzva in its own right. In fact, there are actually six events
that one is required by Torah law to always remember and the incident of the
Golden Calf is one of them. In many
congregations, it is customary for the gabbai to
remind the congregation to have kavana, to have in
mind to fulfill the mitzva of remembering the sin of the Golden Calf, while
Parshat Para is read.

The consensus of
most authorities, however, is that the requirement to hear the Parshat Para
reading is rabbinical in nature. The only Torah reading that one is truly
required to hear by Torah law is Parshat Zachor, which is read before Purim. In fact, there are those who insist that the “opinion” that the
Parshat Para reading is a biblical obligation is merely the result of a
printer’s error!

It might also just
be that those who rule that the Parshat Para reading is a biblical
obligation are basing themselves on a completely different consideration. All
authorities agree that the Kohanim were required by Torah law to read Parshat
Para, as they were the ones who would prepare the Para Aduma. Therefore, it can
be suggested that since the reading of Parshat Para was once treated as a Torah
obligation – for at least some of the population — it should continue to be
treated as such. Although
women should make an effort to hear Parshat Para read in the synagogue, there
is no true obligation for them to do so. Indeed, it is argued that women should be completely exempt from
having to hear the Parshat Para reading because they were not involved in the
sin of the Golden Calf.

In the event that
Parshat Para was not read at its proper time, it can be read on the next
Shabbat, or any Shabbat up until Pesach, for that matter. It is noted that the Para Aduma is referred to as a “chukat olam”
– an eternal decree. This teaches us that Parshat Para must be read even though
we are no longer able to perform the mitzva of Para Aduma. We are told that after the Beit Hamikdash was destroyed there were
people who preserved some ashes of a Red Heifer so that it could be used
immediately upon the arrival of Mashiach.

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

תפלה לחורף תשפ״ג

Winter Timetable 5783 – 2022/23

מוצאי שבת

ערבית
)מוצ“ש(

שקיעה

מנחה שבת

סוף זמן קריאת שמע

הדלקת נרות

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Sunset

Minha

Shema before

Candle Lighting

Minha & Kabbalat Shabbat

Date

Parasha

PM

PM

PM

PM

AM

PM

PM

 

 

6:54

6:50

6:04

5:30

9:26

5:48

5:48

10/11 Mar

כי תשא (פרה)   

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Mincha followed 
by Seuda Shelishit
*****
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Moor Lane Avot Ubanim
A big Thank You to 
Yehoshua Lewis & Rafi Marshall 
for running this year's winter term
&
a massive THANK YOU to 
Rafi Marshall
for organising the 
end of term trip to 
Lazer Quest
Special Thank you to all the parents 
who so kindly offered lifts to and from the event  
*****
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Ladies Nach Group
The Moor Lane Women’s Nach group is preparing for Pesach!
We are a group of friendly women with lots to discuss.  Everyone is welcome, bring your friends!
Join us for our four week learning programme as we study 
selected parts of the Haggadah – including some interesting bits you may not have studied before. 
When: Shabbat 5.30-6.30pm
Where: Moor Lane Shul Hall
Do you have a Haggadah with interesting commentaries? 
Bring it along! 
Looking forward to learning together this Shabbat
Contact Dina for more information 
********
Q & A on Parashat Ki Tisa
  1. How many “geira” are in a shekel?
    30:13 – Twenty.
  2. What was the minimum age of military service in the Jewish army?
    30:14 – Twenty.
  3. What were the three different types of terumah donated?
    30:15 – For the adanim (sockets), for the purchase of communal sacrifices, and for the building of the Mishkan.
  4. The Jews were counted after Yom Kippur and again after Pesach. Both times they numbered the same amount. How can this be? Didn't some 19-year olds turn 20 during that six month period?
    30:16 – Their ages were calculated based on Rosh Hashana, not based on their individual birthdays.
  5. How many ingredients comprise the incense of the Mishkan?
    30:34 – Eleven ingredients were used making the incense.
  6. According to Rashi, why are sailors called “malachim” ?
    30:35 – Because they stir (malach) the water with their oars.
  7. What is the difference between between chochma (wisdom), bina understanding),and da'at (knowledge)?
    31:3 – Chochma is knowledge acquired from others. Bina is the deduction of new knowledge from what one has already learned. Da'at is holy inspiration.
  8. Shabbat is a “sign.” What does it signify?
    31:13 – It is a sign between G-d and the Jewish People that He has chosen them and a sign to the nations of the world that He has sanctified the Jewish People.
  9. When did the Jewish People begin to give contributions for the building of the Mishkan?
    31:18 – The 11th of Tishrei.
  10. How many books are there in Tanach?
    31:18 – 24.
  11. From where did the men take the earrings that they donated to make the calf?
    32:2,3 – From their ears.
  12. Why did Aharon build the altar for the golden calf by himself?
    32:5 – He hoped that by building it by himself it would take longer and in the interim Moshe would return.
  13. Why did Moshe break the Tablets?
    32:19 – Moshe reasoned: If the Torah forbids those who have estranged themselves from the Torah to partake in even a single commandment (Pesach sacrifice), surely the entire Torah cannot be given to a whole nation which has estranged itself from G-d!
  14. How can two brothers belong to two different tribes?
    32:27 – Half-brothers, sharing the same mother.
  15. Why did Moshe ask that his name be erased from the Torah?
    32:32 – So people shouldn't say “Moshe was unworthy to plead for mercy on behalf of the Jewish people.”
  16. How has the sin of the golden calf affected the Jewish People throughout history?
    32:34 – Whenever G-d punishes the Jewish People, part of that punishment comes as payment for the sin of the golden calf.
  17. In verse 33:2, G-d says that the inhabitants of Eretz Canaan would be driven out of the Land. In that verse, only six of the seven Canaanite nations are mentioned. What happened to the seventh?
    33:2 – The seventh nation, the Girgashites, voluntarily emigrated.
  18. How did G-d show that He forgave the Jewish People?
    33:14 – He agreed to let His Shechina dwell among them.
  19. How did Moshe become wealthy?
    34:1 – Moshe carved the Tablets out of precious stone. G-d commanded Moshe to keep the leftover fragments.
  20. How do the light rays shining from Moshe's face show us the powerful effect of sin?
    34:35 – Before the sin of the golden calf, the people would not have been afraid to look at the light rays, but after the sin they were afraid.
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

שלושים יום קודם הפסח – חג
הפורים

היות ואנו עומדים סמוך ונראה
לחג הפסח, ודיני הפסח מרובים מאד, על כן אנו חוזרים ושונים את כל עיקרי דיני החג,
לפי מה שפירסמנו בשנים קודמות, ובתוספת נופך .
————————-
בגמרא
במסכת פסחים (דף ו:) אמרו, “שואלין בהלכות הפסח קודם הפסח שלושים יום”.
ובפשיטות נראה, כי כוונת הדברים היא, ששלושים יום קודם חג הפסח, יש להפסיק מכל
הלימודים, ולהתחיל בלימוד הלכות הפסח.

והקשה מרן הבית יוסף (סימן תכט)
שהרי אמרו בגמרא במסכת מגילה (דף לב.) “משה תיקן להם לישראל, שיהיו שואלין
ודורשין, הלכות פסח בפסח, הלכות עצרת (חג השבועות) בעצרת, הלכות חג (הסוכות)
בחג”. ואם כן משמע, שדווקא בפסח עצמו יש חיוב ללמוד הלכות פסח, ולא שלושים
יום קודם לפסח?

וכתב לתרץ מרן הבית יוסף, שאין
הכוונה באמת שמחוייבים לשאול ולדרוש בהלכות הפסח שלושים יום קודם הפסח, אלא הכוונה
היא, לענין
מה שאנו פוסקים, שאם באים שני תלמידים לשאול, ואחד שואל כענין (כלומר, בענין שעסוקים בו
בבית המדרש), והשני שואל שלא כענין, עונים לשואל כענין. ובגמרא חידשו לנו, שכל
השואל בהלכות פסח קודם הפסח שלושים יום, נחשב כמי שהוא שואל כענין. וכן פירש
הר”ן (רבינו ניסים, מרבותינו הראשונים).

ובאמת שהגאון המשנה ברורה כתב
בביאור הלכה, שאין הלכה כדברי הר”ן, ושיש חובה “לדרוש” ולא רק
“לשאול” בהלכות הפסח קודם הפסח שלושים יום. אולם מרן רבינו הגדול זכר
צדיק לברכה, בספר שו”ת יביע אומר (חלק ב'
סכ”ב) האריך לקיים את פסק מרן השלחן ערוך, שאין חובה ממש להפסיק את סדרי
הלימודים קודם הפסח כדי לעסוק בהלכות פסח, ורק לענין “שואל כענין” אנו פוסקים שמי ששואל
קודם הפסח בהלכות פסח נזקקין להשיב לו. (מתפנים להשיב לו).

ויום פורים עצמו, שאנו עומדים
בו (יום ט”ו באדר), הוא בכלל ה”שלושים יום” קודם הפסח, אבל אם באו
שניים לשאול הלכה מאת הרב אחד שואל בהלכות פורים ואחד שואל בהלכות פסח, יש לענות
תחילה למי ששואל בהלכות פורים, שהיא חובת היום וחביבה מצוה בשעתה.

ויש לציין, שאף שאין חיוב ללמד
ברבים הלכות פסח שלשים יום, מכל מקום כל אחד ואחד מחויב ללמוד הלכות הפסח היטב,
שלא יבא חלילה לידי מכשול בימים אלו שהלכותיהם רבות מאד.

ועל כן גם אנו בהלכה יומית נדבר
כמה שניתן מהלכות הפסח, ולא נאריך בטעמי הדינים כפי שאנו נוהגים כל השנה, אלא
בעיקרי ההלכות, כדי שבמשך הזמן נוכל להקיף את עיקרי הלכות בפסח עד כמה שניתן.

ומלבד מה שעלינו לבאר את ההלכות
השייכות לחג הפסח, כגון הלכות מצה והלכות הכשרת הבית לפסח, כן עלינו לבאר קצת
מדיני ברכת האילנות שנוהגים לברך בתחילת חודש ניסן.

Thirty Days before Pesach and the Holiday of Purim

Since
we are nearing the holiday of Pesach and the laws of Pesach are quite vast, we
will begin to review the primary laws of this holiday based on what we have
written in previous years in addition to some new insights.



——————————-

The Gemara in Masechet
Pesachim (6b) writes that one should begin to inquire about the laws of Pesach
thirty days before the actual holiday. The simple meaning of this law seems to
imply that thirty days before the holiday of Pesach, one must halt study of any
other Torah topics and focus solely on the laws of Pesach.


Maran Ha’Bet Yosef (Chapter 429) asks that the Gemara in Megillah (32a) says
that Moshe Rabbeinu instituted that the Jewish nation should expound the laws
of Pesach on Pesach, the laws of Shavuot on Shavuot, and the laws of Sukkot on
Sukkot. Based on this, it would seem that there is only an obligation to learn
the laws of Pesach specifically on Pesach and not thirty days beforehand!


Maran Ha’Bet Yosef answers that this does not actually mean that one must
inquire about and expound the laws of Pesach thirty days beforehand; rather,
this refers to the ruling that if two students come to ask their rabbi a
question and one asks about a matter at hand (a topic being discussed in the
Bet Midrash) while the other asks about an unrelated matter, the rabbi must
answer the one who asks about a matter at hand. The Gemara therefore teaches us
that asking a question about Pesach thirty days before the holiday is
considered a matter at hand. The Ran (Rabbeinu Nissim, one of the great
Rishonim) explains likewise.

Nevertheless, Hagaon Mishnah Berura writes in his Be’ur Halacha that the Halacha does not follow the opinion
of Rabbeinu Nissim and one must actually “expound” and not merely “inquire
about” the laws of Pesach thirty days prior to the holiday. However, Maran
Rabbeinu Ovadia Yosef zt”l in his Responsa Yabia Omer (Volume 2, Chapter 22)
writes lengthily to defend the ruling of Maran Ha’Shulchan Aruch that there is
no actual obligation to halt any other regular study topics before Pesach in
order to delve into the laws of Pesach; only with regards to one “inquiring
about an issue at hand” do we say that if one asks a Pesach-related question
thirty days before Pesach are we obligated to make time to answer the
individual.


The day of Purim itself (today, the 15th of Adar II, which is Purim
in Jerusalem) is also included in the “thirty days” before Pesach. However, if
two people pose a question to a rabbi and one asks about a law pertaining to
Purim while the other asks about a law pertaining to Pesach, the rabbi must
respond to the one inquiring about Purim first since this is the obligation of
the day and a Mitzvah at its proper time is dearer.


We must point out that although there is no obligation to expound the laws of
Pesach publicly during the thirty days before the holiday of Pesach according
to the letter of the law, nevertheless, everyone is obligated to study the laws
of Pesach thoroughly so as not to, G-d-forbid, transgress any of its vast laws.

Thus, we at Halacha Yomit will try to discuss as many of the laws of Pesach
as possible; we will not delve into the sources and reasons behind these
Halachot in order to have the opportunity to cover as many of the pertinent
laws as possible before the holiday of Pesach.

Besides for dealing with the actual laws of the holiday, such as the laws of
Matzah and the laws of koshering the house for Pesach, we must also discuss
some of the laws of the Blessing of the Trees customarily recited in the
beginning of the month of Nissan.



Newsletter Parashat Tetzave – Shabbat Zachor

,
בס״ד
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ק׳ ק׳ שׁערי תפילה
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Have a look at our website www.moorlane.info 
******
Kiddush Invitation
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Moorlanenews
would like to take this opportunity
to wish our dear member
Mr Simon Kanzen
a heartfelt Mazal Tov on his birthday
May Hashem bless him with good health,
ברכה, מזל, הצלחה 
and nachat from his children and grandchildren
אכי״ר
******
This Shabbat is Shabbat ZACHOR
We read the 
Piyut of Mi Chamocha 
in the middle of Nishmat
as per the S & P Minhag
& take out 2 Sefarim

דין שמיעת פרשת זכור

בשבת שלפני הפורים (היא השבת הקרבה), בעת פתיחת ההיכל בבית הכנסת לאחר תפילת שחרית, מוציאים שני ספרי תורה, וקוראים בראשון בפרשת השבוע (פרשת צו), ובספר התורה השני קוראים “זכור את אשר עשה לך עמלק”. וקריאה זו היא שנקראת “פרשת זכור” (ומקומה של פרשת זכור הוא בפרשת כי תצא).

ולדעת רוב הפוסקים קריאת פרשת זכור היא מצות עשה מן התורה, ומכיון שהלכה רווחת שמצוות צריכות כוונה (בשלחן ערוך סימן ס סעיף ד) יש להזהר לכוין בזמן שמיעת פרשת זכור לצאת ידי חובת מצות זכירת מעשה עמלק ומחייתו, וכן צריך הקורא בתורה לכוון להוציא את הציבור ידי חובתם.

מי שנאנס ואינו יכול לבוא ולשמוע קריאת פרשת זכור בשבת זו, יכוין לצאת ידי חובתו בפרשת כי תצא כשקוראים בה פרשת זכור. וצריך שיאמר לשליח ציבור שיכוון להוציאו ידי חובה. ומרן הרב עובדיה יוסף זצ”ל הוסיף, שמכל מקום נכון שיקרא פרשת זכור מתוך חומש בשבת זכור.

נחלקו הפוסקים אם נשים חייבות לשמוע פרשת זכור, שלדעת ספר החינוך ועוד פוסקים, נשים פטורות משמיעת פרשת זכור, משום שענין קריאת פרשה זו הוא זכירת מעשה עמלק כדי להילחם בו, ונשים בדרך כלל אינן שותפות באופן פעיל במלחמה, ואינן מצוות על המלחמה, ולכן אינן חייבות בשמיעת פרשת זכור. (ופשוט שאין בזה חילוק בין אשה רגילה לאשה שנשאה רוחה אותה לצאת לקרב, כי התורה לא צותה את הנשים על מחיית עמלק, לפי שאינן בנות כיבוש, שאין דרכן לכבוש בדרך כלל). אך לדעת פוסקים רבים נשים חייבות בשמיעת פרשת זכור, (וכן המנהג ברוב המקומות), ולכן המחמירות לבוא לעזרת נשים לשמוע קריאת פרשת זכור תבוא עליהן ברכה. ואשה שיש לה ילדים קטנים שאי אפשר לעזבם לנפשם מבלי מי שיפקח עליהם יכולה לפטור עצמה משמיעת קריאת פרשת זכור.

וכיום נהוג במקומות רבים להוציא ספר תורה לקריאת פרשת זכור במיוחד לנשים, לאחר זמן התפילה, ואז יכולות הנשים לבוא לבית הכנסת לשמוע פרשה זו, ואחרים ישמרו על הילדים בביתם, ומנהג נכון הוא.

The Laws of Hearing Parashat Zachor

On the Shabbat preceding Purim, which is this coming Shabbat, after the opening of the Holy Ark immediately following Shacharit prayers, two Sifrei Torah are removed; in the first one, we read the weekly Parasha (Parashat Tetzaveh) and in the second one we read the portion of “Zachor Et Asher Asa Lecha Amalek” (“Remember what Amalek has done to you”). This Torah portion is referred to as “Parashat Zachor”. (Parashat Zachor can be found at the end of Parashat Ki Tetzeh in the Book of Devarim.)

According to most Poskim, the reading of Parashat Zachor is a Torah obligation. Since the Halacha is well-known that “Mitzvot require intention” (Shulchan Aruch, Chapter 60, Section 4), one must take care while listening to Parashat Zachor to have in mind to fulfill the Torah obligation of remembering the actions of Amalek and obligation to annihilate them. Similarly, the one reading from the Torah must have in mind that the entire congregation will be fulfilling their obligation by listening to his reading.

One who, due to pressing circumstances, could not hear the reading of Parashat Zachor on this Shabbat should have in mind to fulfill his obligation the next time this portion is read, which is on the Shabbat of Parashat Ki Tetzeh. In this situation, one must ask the person reading the Torah to have him in mind while reading so that he may fulfill his obligation. Maran Rabbeinu Ovadia Yosef zt”l writes that nevertheless, one should preferably read Parashat Zachor from a Chumash on Shabbat Zachor.

There is a dispute among the Poskim whether or not women are obligated to hear the reading of Parashat Zachor. The Sefer Ha’Chinuch and others maintain that women are exempt from hearing Parashat Zachor since the underlying reason for reading this portion is to remember the actions of Amalek in order to wage war against them and women do not usually take part in active combat nor are they commanded in the Mitzvah of fighting; therefore, they are not obligated to hear the reading of Parashat Zachor. (Clearly, there is no distinction between an average woman and a woman of uplifted spirit who would like to go out to war, for the Torah does not command women to annihilate Amalek since women do not usually take part in conquest.) However, many Poskim are of the opinion that women are obligated to hear Parashat Zachor (which is indeed the prevalent custom). Thus, those women who act stringently and attend synagogue (in the women’s section, obviously) to hear Parashat Zachor are indeed praiseworthy. A woman who has small children and cannot leave them to hear Parashat Zachor is exempt from hearing Parashat Zachor.

Nowadays, it is customary in many places to take out a Sefer Torah and read Parashat Zachor especially for women after morning prayers have concluded; in this way, women will indeed be able to hear Parashat Zachor while someone else attends to the children at home. This should preferably be done at a time when there are ten adult men present in the synagogue, such as shortly before Mincha services. This is indeed a fine custom.

see below for 
Times for Purim
******************

תפלה לחורף תשפ״ג

Winter Timetable 5783 – 2022/23

מוצאי שבת

ערבית
)מוצ“ש(

שקיעה

מנחה שבת

סוף זמן קריאת שמע

הדלקת נרות

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Sunset

Minha

Shema before

Candle Lighting

Minha & Kabbalat Shabbat

Date

Parasha

PM

PM

PM

PM

AM

PM

PM

 

 

6:41

6:37

5:50

5:15

9:35

5:34

5:34

3/4 Mar

תצוה
(זכור)

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Mincha followed by Seuda Shelishit
*****
Moor Lane Avot Ubanim 
THIS WEEK 7:40 pm
*****
Ladies Nach Group 
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******
Sunday Morning Breakfast
Purim Breakfast-1 (1).png
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Purim
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*****
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****
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*****
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Zecher Lemachasit HaShekel

The Custom of the “Commemoration of the Half-Shekel”- The Seventh of Adar

In the beginning of Parashat Ki-Tisa, which we read again not long ago for Parashat Shekalim, the Torah commands the Jewish nation to donate a Half-Shekel during the times when the Bet Hamikdash stood.

This Mitzvah was auspicious in that it protected the Jewish nation from all plague; indeed, the secrets of these Mitzvah are quite deep. When the Bet Hamikdash stood, the Bet Din would publicly announce the start of the Half-Shekel collection and they would call on the entire nation to donate immediately, beginning from Rosh Chodesh Adar, which is the time appropriate for this Mitzvah.

It is customary to donate money before Purim as “a commemoration of the Half-Shekel” which was donated by the entire Jewish nation when the Bet Hamikdash stood. This money is customarily collected on the eve of Purim before reading the Megillah, as our Sages tell us (Megilla 13b) that “it is revealed and known before the Creator of the world that Haman would, in the future, weigh Shekalim against the Jews, therefore, He preceded their Shekalim to his.” Nevertheless, one may donate this sum before this time, any time following Rosh Chodesh Adar.

Women should also participate in this commemorative donation, and it is preferable to donate on behalf of one’s children as well. Some even donate for their unborn babies as well.

Not Calling this Sum the “Half-Shekel”
The Poskim write that nowadays one should be careful not to call this sum of money “the Half-Shekel,” rather, “a commemoration of the Half-Shekel,” for if one would call it the former, there is concern that this money may be consecrated to the Bet Hamikdash and thus be prohibited to benefit from, thereby prohibiting its distribution to the poor.

This is mentioned openly in the Responsa of the Geonim that “calling Tzedakah money ‘the Half-Shekel’ is improper and this money becomes prohibited to benefit from.” Thus, it is proper to call this money just a “commemoration of the Half-Shekel” in order to avoid any doubt.

The Amount One Should Donate for the Commemoration of the Half-Shekel
What is the amount one should donate in commemoration of the Half-Shekel? The actual Half-Shekel coin amounted to the weight of nine grams of pure silver. However, if one’s financial situation does not allow one to donate this amount, donating any coin in commemoration of the Half-Shekel is sufficient.

The appropriate sum that one should donate in commemoration of the Half-Shekel this year (5783) is approximately $7 (USD) per person. (For those residing in Israel, based on the recent USD to NIS conversion rate, the sum this year is approximately 25 NIS per person.)   

The way to calculate this sum is as follows: A troy ounce of silver consists of 31.1 grams. Thus, the price of one troy ounce of silver [recently approximately $22 USD] must be divided by 31.1 and then multiplied by nine in order to find the updated price of nine grams of silver, which is the value of actual Half-Shekel coin, as we have mentioned in past years. There is a disagreement among the Poskim whether the price per ounce of silver should be calculated including applicable sales tax. Halachically speaking, Maran Rabbeinu Ovadia Yosef zt”l has instructed us that one may be lenient and calculate this sum excluding tax. However, if one acts stringently and donates a larger sum for charity, one shall surely be blessed from above.

The minimum amount of the donation for the commemoration of the Half-Shekel for small children is the value of a coin which is a half of the local currency. Example: In the United States this would be a half-dollar coin, hence, the donation would equal fifty cents. (In Israel, this would be the Half-Shekel [NIS] coin.)

Whom to Donate to
This money must be given as charity to the poor. Hagaon Harav Chaim Palagi writes in his Sefer Ruach Chaim (Chapter 694, Subsection 2) that this money should be given to needy Torah scholars who toil tirelessly in Torah. This is the most important charity of all. Whoever works to raise the glory of the Torah and those who study it shall merit seeing the raised glory of Israel. As our Sages tell us (Baba Batra 10b): “Through what merit will the glory of Israel be raised? Through ‘Ki Tisa’ (donating charity).’”

Three Coins
The Rama (Chapter 694) writes that it is proper to donate the sum in commemoration of the Half-Shekel in the form of three coins in commemoration of the fact that the verse states “the donation of Hashem” three times in the portion of the Torah corresponding to the Half-Shekel. This custom is quoted by Hagaon Harav Chaim Palagi as well as by Maran zt”l in his Chazon Ovadia-Purim (page 103).

Thus, in Israel, it is preferable to donate this sum in the form of two Ten-Shekel coins and one Five-Shekel coin. (In the United States, one cannot reach the sum of five dollars using three coins of the local currency and thus, bills are perfectly acceptable.)

****
Q & A on Parashat Tetzave
  1. What two precautions were taken to assure the purity of the oil for the menorah?
    27:20 – The olives were pressed and not ground; and only the first drop was used.
  2. How was Aharon commanded to kindle the menorah?
    27:20 – He was commanded to kindle it until the flame ascended by itself.
  3. What does tamid mean in reference to the menorah?
    27:20 – It means that it should be kindled every night.
  4. What does kehuna mean?
    28:3 – Service.
  5. Name the eight garments worn by the Kohen Gadol.
    28:4,36,42 – Choshen, ephod, me'il, ketonet, mitznefet, avnet, tzitz, and michnasayim.
  6. To what does Rashi compare the ephod?
    28:6 – A woman's riding garment.
  7. In which order were the names of the Tribes inscribed on the ephod?
    28:10 – In order of birth.
  8. The stones of the ephod bore the inscription of the names of the sons of Yaakov. Why?
    28:12 – So that G-d would see their names and recall their righteousness.
  9. For what sins did the choshen mishpat atone?
    28:15 – For judicial errors.
  10. What are three meanings of the word mishpat?
    28:15 – The claims of the litigants (b) The court's ruling (c) The court's punishment.
  11. What was lacking in the bigdei kehuna in the second Beit Hamikdash?
    28:30 – The Urim V'Tumim — the “Shem Ha'meforash” placed in the folds of the choshen.
  12. Which garment's fabric was woven of only one material?
    28:31 – The fabric of the me'il was made only of techelet.
  13. When the Kohen Gadol wore all his priestly garments, where on his head was the tefillin situated?
    28:37 – Between the tzitz and the mitznefet.
  14. What does the word tamid mean in reference to the tzitz? (two answers)
    28:38 – It always atones, even when not being worn. (b) The Kohen Gadol must always be aware that he is wearing it.
  15. Which garments were worn by a kohen hediot?
    28:40,42 – Ketonet, avnet, migba'at and michnasayim.
  16. During the inauguration of the kohanim, a bullock was brought as a sin offering. For what sin did this offering atone?
    29:1 – The sin of the golden calf.
  17. Moshe was commanded to wash Aharon and his sons to prepare them to serve as kohanim (29:4). How were they washed?
    29:4 – They immersed in a mikveh.
  18. What was unique about the bull sin-offering brought during the inauguration of the kohanim?
    29:14 – It is the only external sin-offering that was completely burned.
  19. How did the oil used for the meal-offering differ from the oil used for the menorah?
    29:40 – Oil for the menorah comes only from beaten olives. Oil for meal-offerings may come from either beaten olives or from ground-up olives.
  20. What does the crown on the mizbeach haketoret symbolize?
    30:3 – The crown of kehuna.
*****
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

מגילת אסתר

היום הוא יום תענית אסתר, ופרטי הדינים השייכים ליום זה
מבוארים בהלכה זו

חייב
כל אדם בקריאת מגילת אסתר ביום הפורים, וצריך לקרותה בלילה ולחזור ולקרותה ביום,
שנאמר “אלהי, אקרא יומם ולא תענה ולילה ולא דומיה לי”, ופסוק זה הנאמר
בספר תהילים פרק כג, מתחיל במילים “למנצח על אילת השחר”, ואמרו בגמרא במסכת
יומא (כט.) שאסתר נמשלה לאילת השחר, וכמו שהזכרנו  כבר.

הנה
מגילה זו נקראת בשם “מגילת אסתר”, והקשו המפרשים למה נקרא שמה של מגילה
זו “מגילת אסתר”, שכן היה לנו לקרותה “מגילת מרדכי
ואסתר”, שהרי שניהם שוו לטובה, שבזכות שניהם נעשה נס פורים. ואף שללא ספק היה
מקום להקדים את שמה של אסתר, גם משום שהיא המלכה, וגם משום שתחילת הגאולה וסיומה
נעשו על ידה, אבל
להעלים לחלוטין את שם מרדכי, לא מובן למה, והלא הוא הרוח החיה בכל עניין הנס, אם
בתחילה, שהרי הוא הודיע לאסתר על עניין בגתן ותרש, ואם לבסוף, שהוא המריץ את אסתר
לבוא אל המלך להתחנן לו, ואן כן, היה לנו לקרותה מגילת אסתר ומרדכי.

ובאמת שיש אף
להוסיף לחזק את השאלה, על פי מה שכתב רבינו יוסף חיים מבבל, שהסביר מדוע אנו
אומרים בתפילה (ב”על הניסים”) “בימי מרדכי ואסתר” וכן בסוף
קריאת המגילה, אנו אומרים “ברוך מרדכי” ואחר כך “ברוכה אסתר”,
והלא יש לנו להקדים את אסתר למרדכי, שהרי עיקר הנס נעשה על ידי אסתר, ותירץ שמשני
טעמים יש להקדים את מרדכי לאסתר, משום שמרדכי הוא זה שהמריץ את אסתר לבוא אל המלך
להתחנן לו, ועוד, שיש להקדים את מרדכי, משום שהנס של אסתר פחות גדול מנס מרדכי,
משום שנס אסתר הוא יותר קרוב לטבע, כי דרך העולם שהאיש מכבד את אשתו, ולכן אחשורוש
כיבד את אסתר ושמע לה לבטל את הגזירות על היהודים, ואילו נס מרדכי
הוא בולט יותר, שבדרך הטבע המן כבר היה תולה את מרדכי, ובכל פעם שהיה בא לתלות את
מרדכי, היה נכנס בו פחד נורא לבצע זממו, ודבר זה הוא מן השמים. (דהיינו שנס אסתר,
אף שבודאי היה נס נפלא, מכל מקום התגלגל על פי צירוף של עניינים טבעיים, מה שאין
כן נס מרדכי היה יותר שמיימי, ואי אפשר לתרצו על פי הטבע כל כך), ואם כן לפי דברי
רבינו יוסף חיים, שנס מרדכי היה אף גדול מנס אסתר, מתחזקת יותר השאלה, מדוע נקראת
מגילת אסתר ולא מגילת מרדכי ואסתר.

ותירץ הגאון רבי
שמעון חיררי שליט”א (מזקני חכמי תונס, חי כיום בתל אביב), על פי מה שנאמר במגילה
בתחילה “ויכתוב מרדכי את הדברים האלה” דהיינו שהוא כתב את המגילה, ואחר
כך נאמר “ותכתוב אסתר בת אביחיל ומרדכי היהודי”, דהיינו ששניהם כתבו את
המגילה. וביאור העניין הוא, שבתחילה מרדכי הוא שכתב, וכששלח את דבר המגילה להיות
עושים את ימי הפורים לכל היהודים, לא קבלו כולם את דבריו עליהם. ורק אחר כך ששלחה
להם אסתר, קבלו הכל עליהם את דבר המגילה, וכמו שאמרו
רבותינו, שלחה להם אסתר לחכמים קבעוני לדורות (דהיינו שבקשה שיתקנו את ימי הפורים
כדין גמור לדורות), שלחו לה החכמים, קנאה את מעוררת עלינו בין האומות, שהגויים
יתקנאו בישראל כשיראו שהם עושים חג לניצחונם, שלחה להם, כבר
אני כתובה על ספר דברי הימים למלכי מדי ופרס, ושם יראו הגויים אשר נעשה להם, ואם
כן בחגיגת ימי הפורים לא תוסיפו קנאה.

ועל כן מובן
מדוע נקראת המגילה רק על שם אסתר, משום שדוקא על ידי אסתר המלכה נתקבלה במגילה על
כל ישראל, ועל דעת חכמי ישראל, ועל כן זכתה אסתר שהמגילה תקרא על שמה

Megillat Esther

Everyone is obligated to hear
the reading of the Megillah on the holiday of Purim. It must be read at night
and then once again during the day, as the verse states, “My G-d, I call out to
You during the day and You do not answer; at night I have no rest.” This verse
can be found in Tehillim (Psalm 22) which begins with the words, “To the Chief
Musician according to Ayelet HaShachar.” Our Sages (Yoma 29a) tell us that
Esther was compared to an Ayelet HaShachar (doe of the dawn), as we have
already mentioned.

This Megillah is known as “Megillat Esther.” The commentaries ask: Why is this
Megillah referred to as “Megillat Esther”; it would seem that it should be called
“Megillat Mordechai Ve’Esther,” as they both equally merited bringing about the
miracle of Purim? Although it certainly makes sense to mention Esther’s name
first, both because she was the queen and because the beginning and conclusion
of the redemption were brought about through her, nevertheless, to completely
omit Mordechai’s name is quite incomprehensible, for he was the spirit behind
the entire miracle, both in the beginning when he revealed the plot of Bigtan
and Teresh to Esther and at the end when he spurred Esther forth to come before
the king and plead for the Jewish nation. If so, it should certainly be called
“Megillat Mordechai Ve’Esther.”


Indeed, this question can be strengthened based on the words of Rabbeinu Yosef
Haim of Baghdad. He asks: Why in the Al Ha’Nissim text (inserted into the Amida
prayers and Birkat Hamazon of Purim) do we say “In the days of Mordechai and
Esther” and additionally, at the conclusion of the Megillah reading we recite
“Blessed is Mordechai” followed by “Blessed is Esther”; would it not make sense
to mention Esther before Mordechai, for the primary part of the miracle was
brought about through Esther? He answers that there are two reasons why
Mordechai is mentioned before Esther: Firstly, Mordechai was the one to
motivate Esther to come before the king to plead for her nation. Secondly,
Esther’s miracle was not as great as Mordechai’s miracle, for Esther’s miracle
was closer to being natural, for it is natural for a man to respect his wife
and Achashverosh thus respected Esther by heeding her request to annul the
harsh decrees against the Jews. However, Mordechai’s miracle was more
prominent, for naturally, Haman should have already hanged Mordechai, but every
time he came to carry out his plot, he became filled with a tremendous fear;
this was clearly from Heaven. (This means to say that although Esther’s miracle
was indeed wondrous, it nevertheless came about through a sequence of natural
events as opposed to Mordechai’s miracle which was more Heavenly and could not
be considered as natural.) Based on these words of the saintly Ben Ish Hai that
the miracle of Mordechai was greater than that of Esther, our original question
becomes even stronger: Why is this Megillah called “Megillat Esther” and not
“Megillat Mordechai Ve’Esther”?

Hagaon Harav Shimon Hirari Shlit”a (an elderly Tunisian scholar now residing in
Tel Aviv) answers based on the verse that is first written in the Megillah,
“Mordechai wrote down these matters,” meaning that he wrote the Megillah. However,
the Megillah later states, “Esther, daughter of Avichail, and Mordechai the Jew
wrote,” meaning that both of them wrote the Megillah. This means to say that
originally, Mordechai wrote the Megillah himself and when he delivered the
contents of the Megillah, i.e. for all Jews to celebrate these days of Purim,
not everyone was willing to accept his words. Only afterwards, when Esther sent
out the Megillah, did the entire nation accept upon themselves to fulfill the
contents of the Megillah, as our Sages said, “Esther sent [a message] to the
Sages requesting that they establish a law to celebrate the days of Purim for
all generations. The Sages sent her back [a message]: ‘You are causing the
nations of the world to spite us when they see that we are celebrating a
holiday marking our victory over them.’ She sent back: ‘I have already been
recorded in the record books of Media and Persia and the nations will be able
to read about what happened to them there.’” Thus, there would be no additional
strife created by instituting the days of Purim.

It is now clear why the Megillah is named solely after Esther, for through
Queen Esther was the Megillah accepted by the entire Jewish nation at the
behest of the Sages of Israel. Esther therefore merited having the Megillah
named after her

pdf icon 4-purim-5783.pdf

Newsletter Parashat Teruma

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בס״ד
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Have a look at our website www.moorlane.info 
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Anyone wishing to announce their Simcha on this email 
is kindly requested to send their invitation
before Wednesday afternoon
Please be advised, 
even if we know about your simcha
we will NOT advertise it unless the 
Baal Simcha – those making the simcha
specifically request the simcha to be advertised.
The same applies with Mazal Tov wishes. 
May we share many and only semachot on Moorlanenews
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תפלה לחורף תשפ״ג

Winter Timetable 5783 – 2022/23

מוצאי שבת

ערבית
)מוצ“ש(

שקיעה

מנחה שבת

סוף זמן קריאת שמע

הדלקת נרות

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Sunset

Minha

Shema before

Candle Lighting

Minha & Kabbalat Shabbat

Date

Parasha

PM

PM

PM

PM

AM

PM

PM

 

 

6:28

6:24

5:37

5:00

9:44

5:21

5:21

24/25 Feb

תרומה

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Mincha followed by Seuda Shelishit
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Q & A on Parashat Teruma
  1. How many types of items were the Jews to donate?
    25:2 – 13.
  2. The donation of silver for the Mishkan differed from the donation of the other items. How?
    25:3 – No fixed amount of the other items was required. The silver was given as a fixed amount: a half-shekel.
  3. What property do techelet and argaman share that orot eilim m'adamim do not share?
    25:4,5 – They are wool; orot eilim are not.
  4. What property do the above three share that shesh and orot techashim do not share?
    25:4,5 – They are dyed; shesh and orot techashim are not.
  5. Onkelos translates “tachash” as “sasgona.” Why?
    25:5 – The tachash delights (sas) in its multi-colors (g'vanim).
  6. What kind of trees did Yaakov plant in Egypt?
    25:5 – Arazim — cedars.
  7. Describe two uses of: (a) oil , (b) spices, (c) jewels.
    25:6-7: (a) The oil was lit in the menorah and used for anointing. (b) The spices were used in the anointing oil and for the incense. (c) The precious stones were for the ephod and the choshen.
  8. The aron was made with three boxes, one inside the other. Exactly how tall was the outer box?
    25:11 – The outer box was one and a half amot plus a tefach plus a little bit, because it rose a little bit above the kaporet. (The kaporet was a tefach thick. — see 25:17)
  9. Why is the Torah referred to as “testimony”?
    25:16 – It testifies that G-d commanded us to keep the mitzvot.
  10. What did the faces of the keruvim resemble?
    25:18 – The faces of children.
  11. On what day of the week was the lechem hapanim baked?
    25:29 – Friday.
  12. What does miksha mean?
    25:31 – Hammered.
  13. What was the purpose of the menorah's gevi'im (cups)?
    25:31 – Purely ornamental.
  14. How did Moshe know the shape of the menorah?
    25:40 – G-d showed Moshe a menorah of fire.
  15. What designs were embroidered into the tapestries of the Mishkan?
    26:1 – On one side a lion; on the other side an eagle.
  16. What is meant by “standing wood”?
    26:15 – The wooden beams were to be upright and not stacked one upon the other.
  17. How long was the Mishkan?
    26:16 – 30 amot.
  18. How wide was the interior of the Mishkan?
    26:23 – 10 amot.
  19. Why was the altar coated with nechoshet?
    27:2 – To atone for brazenness.
  20. What function did the copper yeteidot serve?
    27:19 – They secured the curtains against the wind.
*****
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

דין
משלוח מנות ומתנות לאביונים

מצות משלוח מנות 
נאמר
במגילת אסתר (ט, כב): לַעֲשׂוֹת אוֹתָם יְמֵי מִשְׁתֶּה וְשִׂמְחָה
וּ”מִשְׁלוֹחַ מָנוֹת” אִישׁ לְרֵעֵהוּ וּ”מַתָּנוֹת לָאֶבְיוֹנִים“.

ובגמרא במסכת
מגילה (דף ז). אמרו, משלוח “מנות” שתי מנות לאיש אחד. “ומתנות
לאביונים“, שתי מתנות לשני בני אדם. (כי מיעוט “מנות”, שתים,
מנה אחת ועוד מנה. ומיעוט “מתנות”, שתים, מתנה
ועוד מתנה אחת. וכן מיעוט “אביונים” שתים. שכן לא נאמר “משלוח מנה
איש לרעהו ומתנה לאביון).

טעם
המצוה 
וטעם
מצות משלוח מנות הוא, שכאשר אדם שולח לחברו תשורה ומנחה, הרי הוא מביע לו בזה את
רגשי אהבתו אליו, ועל ידי כן נוטע גם בליבו אהבה אליו. ועוד, כי ישנם אנשים חסרי
כל, אשר יבושו לפשוט ידם לקבל צדקה כדי לקיים סעודת פורים, וכאשר שולח להם דרך
כבוד “משלוח מנות” לא יבושו ולא יכלמו, ויקיימו מצות סעודת פורים בשמחה
ובחדוה.

ומכיון שטעם
מצוה זו הוא כדי להרבות אהבה בין אדם לחבירו, ובין אשה לרעותה, לכן, השולח משלוח
מנות ואין המקבל יודע ממי קבלם, אין הנותן מקיים בזה מצות משלוח מנות, שהרי מכיון
שאינו יודע ממי קבלם, אין כאן חיבה וריעות.

ודבר זה הוא
שונה ממצות צדקה שאנו רגילים בה בכל ימות השנה. שהרי במצות צדקה, מצוה מן המובחר
שלא יהיה המקבל יודע ממי קיבל, וגם שלא יהיה הנותן יודע למי הוא נותן, מה שאין כן
לגבי מצות משלוח מנות, שחובה היא שידע המקבל ממי קבל, בכדי שתכנס בלבו
אהבה לחבירו.

הגדרת “שתי
מנות“
ופירוש
הדבר “שתי מנות” היינו שני מאכלים שונים, או מאכל ומשקה, כגון עוגה
ובקבוק יין. והמנהג כיום לשלוח מיני מתיקה למשלוח מנות. ויוצאים בזה ידי חובה.
וכמבואר גם הנשים חייבות לשלוח לחברותיהן משלוח מנות .

ומכיון שעיקר
טעמה של מצות משלוח מנות, הוא בכדי שיהיה לכל אדם מה לאכול בסעודת הפורים,
לכן
השולח לחבירו מתנות שונות בתורת משלוח מנות, וכגון ששולח לו בגדים או סדינים
וכיוצא בזה, אינו יוצא ידי חובת משלוח מנות. ואפילו אם שולח לחבירו מעות (כסף)
בכדי שיוכל חבירו לקנות מנות של מאכלים, אינו יוצא ידי חובתו, שצריך לשלוח
דוקא מנות של מאכל ומשקה. ולכן גם השולח לחבירו טבק להרחה או סיגריות, אינו יוצא
ידי חובת משלוח מנות.

משלוח מנות לאבל
אף
על פי שאסור לשלוח מתנה לאבל בתוך שלשים יום לפטירת קרובו, או בתוך שנה לפטירת
אביו או אמו, מכל מקום מותר לשלוח מנות לאבל ביום הפורים. אולם כתב מרן הרב
זצ”ל, שלא ישלחו לו מיני מתיקה ומנות של תפנוקים, אלא דברי מאכל, כגון בשר
ודגים וכדומה ופירות וירקות וכדומה. וכן האבל עצמו, שהוא חייב לשלוח מנות לרעהו,
טוב שישלח מנות של בשר ודגים וכדומה, ולא של מיני מתיקה.

The Laws of Mishloach Manot

The Mitzvah of Mishloach Manot
The verse in the Megillat Esther (9, 22) states: “In order to mark them as days
of feasting and merriment and sending portions (Mishloach Manot) to one
another as well as giving gifts to the poor (Matanot La’Evyonim).” The
Gemara in Megilla (7a) says that Mishloach “Manot” refers to sending two food
portions to one person while “Matanot La’Evyonim” refers to giving two
gifts to two people; i.e. one gift per person. (This is because “Manot” is at
least two portions, “Matanot” is at least two gifts, and “Evyonim” is at least
two poor people. The verse does not say, “Sending a portion to one another as
well as giving gifts to a pauper”).

The Reason for This Mitzvah
The underlying reason for this Mitzvah is that when one sends his friend a
gift, he expresses his feelings of fondness for him and by doing so he plants
feelings of camaraderie in his friend’s heart for himself as well.
Additionally, there are those who truly lack financial means and they may be
ashamed to ask for assistance for the necessities of the Purim feast; thus,
when one sends his friend this “Mishloach Manot” in a respectable
fashion, he will not be ashamed to accept it at all, and he will thus be able
to partake of the Purim feast amid much joy and happiness.

Since the fundamental reason for this Mitzvah is to
create friendship between man and his fellow, if one sends Mishloach Manot
to his friend and the recipient does not know who the sender is, the sender has
not fulfilled his obligation, for being that the recipient does not know who he
received this gift from, there is subsequently no friendly bond formed.

This Mitzvah is different from the Mitzvah of Tzedakah
(charity) given during the rest of the year, for regarding Tzedakah, it is most
preferable that the recipient not know who the donor is and the donor not know
who the recipient is. However, regarding Mishloach Manot, the recipient
must know who has sent him this gift, for only in this way will feelings of
friendship enter the recipient’s heart.

The Definition of “Two Portions”
The definition of “two portions” is two different food items or a food item and
a beverage, such as cake and a bottle of wine. It is customary nowadays to send
different kinds of sweets and one will satisfactorily fulfill his obligation in
this way. Women must also send Mishloach Manot to their friends.

Since one of the predominant reasons for Mishloach
Manot is for people to have food to eat for the Purim feast, if one sends
his friend such gifts as clothing or blankets as Mishloach Manot, he has
not fulfilled his obligation. Even if one sends his friend a monetary gift such
that he will be able to purchase food with it, he has still not fulfilled his
obligation, for one can only do so by sending food items or beverages. Thus,
one who sends his friend snuff or cigarettes as Mishloach Manot has not
fulfilled his obligation.

Mishloach Manot to/from a Mourner
Although one may not send a present to a mourner during the thirty days of
mourning or to one mourning the loss of a father or mother during the twelve
months of mourning, nevertheless, one may send them Mishloach Manot on
Purim. However, Maran Rabbeinu zt”l writes that one should not send a
mourner different kinds of sweets or junk food; rather one should send actual
food items such as meat, fish, fruits, vegetables, and the like. Similarly, the
mourner himself, who is also obligated to send Mishloach Manot, should
also preferably send meat, fish, and the like rather that assorted sweets.

מתנות
לאביונים

בהלכה
הקודמת, ביארנו באופן כללי את חיוב מצות
“מתנות לאביונים” ביום פורים. כלומר, לתת שתי מתנות לשני אביונים. 

מה צריך לתת?
ומצות
מתנות לאביונים, אינה דוקא במתנות ממש, אלא רשאי לתת לאביונים מעות (כסף) כדי
שיוכלו לקנות ממנו צרכי סעודת פורים.

כמה צריך לתת?
ירא
שמים יתן מתנות לאביונים בעין יפה ובסבר פנים יפות, והנה שכרו ופעולתו לפניו. וכמה
הוא חיוב מתנות לאביונים?, הנה מעיקר הדין אין קצבה במעות פורים, כי מן הדין די
בנתינת פרוטה, שהוא סכום הקטן שיש בכל מקום (וכגון בארץ ישראל מטבע של חצי שקל
וכדומה), ומכל מקום כאמור, עדיף להרבות במתנות לאביונים, מלהרבות בסעודת פורים
ובמשלוח מנות. ועל כל פנים נכון שלא יפחות מסכום שיוכל האביון לעשות ממנו סעודת
פורים.

החילוק בין
משלוח מנות למתנות לאביונים
בהלכה
הקודמת ביארנו, שיש לתת את המשלוח מנות, באופן שהמקבל ידע ממי קיבלת את המעות,
והנותן ידע למי נותן. וזאת משום שטעם המצוה של משלוח מנות, הוא בכדי להרבות אהבה
ואחוה בין בני אדם. אולם לענין מתנות לאביונים אין הדין כן, אלא רשאי לתת את
המתנות באופן שהאביון לא ידע ממי קיבל, וכן הנותן לא ידע למי נותן.

וכן במשלוח מנות,
יש לתת מנות ממש, כלומר, דברי מאכל ומשקה, מה שאין כן במתנות לאביונים, שיכול לתת
לאביונים מעות, שיוכל לקנות מהם את צרכי הסעודה.

חשיבות מתנות
לאביונים
וכתב
הרמב”ם (הלכות מגילה פרק ב), חייב אדם לשלוח לחברו שתי מנות בשר, או שני מיני
תבשיל, או שני מיני אוכלים (מאכלים), שנאמר: ומשלוח מנות איש לרעהו, שתי מנות לאיש
אחד, וכל המרבה לשלוח לרעים הרי זה משובח. וחייב לחלק לעניים מעות או מיני אכלים
ביום הפורים, לא פחות משני עניים, שנותן לכל אחד מתנה אחת, שנאמר: ומתנות
לאביונים. ומוטב לאדם להרבות במתנות לאביונים יותר מלהרבות בסעודתו ובמשלוח מנות
לחברים, שאין שמחה גדולה מפוארה יותר מלשמח לב עניים ויתומים ואלמנות וגרים,
שהמשמח לב האומללים הללו, הרי הוא דומה לשכינה, שנאמר: “להחיות רוח שפלים
ולהחיות נפש נדכאים“.

נתינה לגבאי
צדקה
הנותן
מעות לגבאי צדקה, שהוא מחלקם לעניים בו ביום, יוצא ידי חובת מתנות לאביונים,
ששלוחו של אדם כמותו. וכן נוהגים רבים כיום, שהם נותנים לגבאי נאמן את כספי המתנות
לאביונים, והוא שלוחם לתת את כספי המתנות לעניים ביום הפורים. ועדיף לנהוג כן ממה
שיתן בעצמו את המעות, לאביונים כאלה אשר אינו יכול לדעת בודאות אם הם ראויים
למתנות אלו.

וכבר הזהרנו
בעבר על הצורך לשים לב שגבאי הצדקה הם אנשים יראי שמים, ולא לסמוך בעיניים עצומות
על ועדי הצדקה למיניהם.

Matanot La’Evyonim

In the previous Halacha we briefly discussed the Mitzvah of “Matanot
La’Evyonim” on Purim day which is the distribution of two monetary gifts,
one to each pauper.

What Must One Give?
In order to fulfill this Mitzvah, one need not give actual gifts; rather, it is
permissible to donate money to the needy so that they will have the means to
purchase food for the Purim feast.

How Much Must One Donate?
One who fears Heaven should distribute Matanot La’Evyonim generously
and with good cheer and his reward will be great indeed. How much must a person
give as Matanot La’Evyonim? Although the letter of the law dictates
that there is no set amount for this gift and one fulfills his obligation by
giving even a few cents per pauper, nevertheless, it is preferable to spend
more on Matanot La’Evyonim then on the Purim feast or Mishloach
Manot. One should preferably give enough so that the pauper will be able
to make use of the sum for the Purim feast.

The Difference Between Mishloach Manot and Matanot La’Evyonim
In the previous Halacha we have explained that Mishloach Manot
must be sent in a way where the recipient knows who the sender is and the
sender knows who the recipient of his gifts is. This is because the primary
reason behind Mishloach Manot is in order to increase camaraderie
among people. Regarding Matanot La’Evyonim, on the other hand, it is
indeed permissible to send these gifts to the poor anonymously such that the
donor and recipient do not know who each other are.

Similarly, whereas regarding Mishloach
Manot one must send actual food gifts (or beverages), regarding Matanot
La’Evyonim this is not the case and one may donate money instead.

The Importance of Matanot La’Evyonim 
The Rambam (Chapter 2 of Hilchot Megillah) writes: “One must send his friend
two portions of meat or two cooked foods or two food items, as the verse
states, ‘And sending portions to one another,’ which means two potions to one
person. The more friends one sends to, the more praiseworthy he is. One must
also distribute monetary gifts or food items to the poor on Purim day, no less
than one gift to two poor people, as the verse states, ‘And gifts to the poor’.
It is more important for one to distribute more gifts to the poor than to spend
a large amount on one’s feast or send gifts to many friends, for there is no
greater and more splendid happiness than to gladden the hearts of the poor,
orphans, widows, and converts; one who gladdens these downtrodden souls is
comparable to the holy presence of Hashem Himself, as the verse states, ‘To
revive the spirit of the downtrodden and to revive the soul of the oppressed.’”

Giving this Money To
Charity Treasures
One who gives money to a charity treasurer who will subsequently distribute
this sum to the needy on Purim day on the donor’s behalf has fulfilled his
obligation, since “one’s messenger is like himself.” This is the prevalent
custom today as many people give their Matanot La’Evyonim to
trustworthy treasurers and they in turn distribute the money on the donors’
behalf on Purim day. It is actually proper to fulfill the Mitzvah in this way
rather than to give the money to such people whom one cannot ascertain whether
or not they are genuinely needy.

Care should nevertheless be taken
to donate this money to charity treasurers or organizations run by people who
are known to be of impeccable honesty and integrity as opposed to relying on
just any Tzedakah organization with closed eyes.

Newsletter Parashat Mishpatim – Shabbat Shekalim

,
בס״ד
Moor Lane - Logo.JPG
ק׳ ק׳ שׁערי תפילה
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Have a look at our website www.moorlane.info 
*****
THIS Shabbat is
1) Parashat Mishpatim 
2) Parashat Shekalim
When the Holy Temple stood in Jerusalem, each Jew contributed an annual half-shekel to the Temple.

The funds raised were primarily used to purchase cattle for the communal sacrifices. The leftover monies were used for a variety of communal purposes, including providing salaries for the judges and maintenance of the Temple, its vessels, and the city walls.

This annual tax, known as the machatzit hashekel, was due on the 1st of Nissan. One month earlier, on the 1st of Adar, the courts began posting reminders about this Biblical obligation. In commemoration, the Shekalim is the first of four readings added during or immediately before the month of AdarTorah reading of the Shabbat that falls on or before Adar is supplemented with the verses (Exodus 30:11-16) that relate G‑d's commandment to Moses regarding the first giving of the half-shekel.

The Shekalim haftarah (II Kings 11:17-12:17) continues on the same theme, discussing the efforts of King Jehoash (9th century BCE) to earmark communal funds for the upkeep of the first Holy Temple.

(We too give a commemorative half shekel to charity—on the Fast of Esther.)

“Parshat Shekalim” is the first of four special readings added during or immediately before the month of Adar (the other three being Zachor, Parah and Hachodesh).

The Shekalim reading is also related to the upcoming holiday of Purim. According to the Talmud, Haman's decree was averted in merit of the mitzvah of machatzit hashekel.

 

Haftara

II Kings 11:17-12:17.

The Parshat Shekalim Torah reading discusses the annual obligation for every Jew to give half a shekel to the Temple coffers. The haftorah discusses the efforts of King Jehoash (9th century BCE) to earmark these communal funds for the upkeep of the first Holy Temple.

Background for this haftorah: Because of an alliance with the Northern Kingdom of Israel, idol worship had become rampant in the erstwhile righteous Davidic dynasty-controlled Southern Kingdom. When the king of the Southern Kingdom, Ahaziah, was killed, his mother Athaliah murdered the remainder of the royal family and seized the throne. During her brief reign, she actively promoted idolatry. Unbeknownst to her, one of Ahaziah's sons, a small baby, was hidden and survived. When he became seven years of age, Jehoiada the High Priest led a successful revolt against Athaliah, and installed the child king, Jehoash, as the new King of Judea.

The haftorah begins with the new king renewing the people's covenant with G-d. They destroyed all the pagan altars and statues and appointed officers to oversee the Holy Temple. Jehoash then instructed the priests regarding all the funds that were donated to the Temple. According to his plan, all the funds would be appropriated by the priests. In return, the priests would pay for the regular maintenance of the Temple. In the 23rd year of Jehoash's reign, the priests neglected to properly maintain the Temple. Jehoash then ordered that all monies should be placed in a special box that was placed near the Temple altar, and these funds were given directly to the workers and craftsmen who maintained the Temple

*****
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Rosh Chodesh Adar 
will be next 
Monday night 20/02 / Tuesday 21/02 & Wednesday 22/02
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*********************
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It is with great regret & sadness

that we inform the Kahal

of the Petira of one of the 

matriarchs of our Bet Hakeneset


Mrs Emilie Jacobs  ע״ה

 

mother of our dear 

 David & Jonny Jacobs ש״י, 

Mrs Emmanuella Hodari & Mrs Ruth Kachani שתח״י


and sister of our dear   

Mr David Salem 

מן השמים תנחמו

אריכות ימים

 

Moorlanenews 

would like to use this opportunity

to send their heartfelt condolences

to 

R'David & R'Jonny Jacobs ש״י, 

Mrs Ruth Kachani & Mrs Emmanuella Hodari  שתח״י 

and 

Mr David Salem ש״י, 

and wish them 

מן השמים תנחמו

  אריכות ימים  

 
Moorlanenews
would like to remember
our special Matriach  
Mrs Emilie Jacobs ע״ה 
who was nifteret last Sunday
Her smile, warmth, kindness, 
always greeting everyone with words of gratitude and blessing 
will be sorely missed by all of us in Moor Lane.
She was an ever present member of our Bet Hakeneset, no matter the season or weather even well into her advanced age.
One of the most genuine and loving people we will ever meet in our lifetimes, she was endeared and loved by all who encountered her.
She was truly an inspiration to all of us who knew her and a role model for the younger generation.
She will be sorely missed in our Bet Hakeneset.

May ה׳  send a נחמה to her family 
who each, in their own way, continue her wonderful legacy 
מן השמים תנוחמו
אריכות ימים
********

תפלה לחורף תשפ״ג

Winter Timetable 5783 – 2022/23

מוצאי שבת

ערבית
)מוצ“ש(

שקיעה

מנחה שבת

סוף זמן קריאת שמע

הדלקת נרות

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Sunset

Minha

Shema before

Candle Lighting

Minha & Kabbalat Shabbat

Date

Parasha

PM

PM

PM

PM

AM

PM

PM

 

 

6:15

6:11

5:23

4:50

9:52

5:07

5:07

17/18 Feb

משפטים (ש''מ)
(שקלים)

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Mincha followed by Seuda Shelishit
*****
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1hr 15 min after Motzae Shabbat
THIS WEEK 7:30 pm
This is the last official week of the Winter Term
however, watch this space for updates on the 
next few weeks learning & activities
*****
Ladies Nach Group 
PHOTO-2023-02-07-18-41-12.jpg
*****
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Please support our minyanim whenever possible
Updates will appear on the WhatsApp group image.png
If anyone needs any help getting to or from the minyanim 
please contact one of the members of the Mahamad
**********
Q & A on Parashat Mishpatim
  1. In what context is a mezuza mentioned in this week's parsha?
    21:6 – If a Hebrew slave desires to remain enslaved, his owner brings him “to the doorpost mezuza” to pierce his ear.
  2. What special mitzvah does the Torah give to the master of a Hebrew maidservant?
    21:8,9 – To marry her.
  3. What is the penalty for wounding one's father or mother?
    21:15 – Death by strangulation.
  4. A intentionally hits B. As a result, B is close to death. Besides any monetary payments, what happens to A?
    21:19 – He is put in jail until B recovers or dies.
  5. What is the penalty for someone who tries to murder a particular person, but accidentally kills another person instead? Give two opinions.
    21:23 – (a) The murderer deserves the death penalty. (b) The murderer is exempt from death but must compensate the heirs of his victim.
  6. A slave goes free if his master knocks out one of the slave's teeth. What teeth do not qualify for this rule and why?
    21:26 – Baby teeth, which grow back.
  7. An ox gores another ox. What is the maximum the owner of the damaging ox must pay, provided his animal had gored no more than twice previously?
    21:35 – The full value of his own animal.
  8. From where in this week's parsha can the importance of work be demonstrated?
    21:37 – From the “five-times” penalty for stealing an ox and slaughtering it. This fine is seen as punishment for preventing the owner from plowing with his ox.
  9. What is meant by the words “If the sun shone on him”?
    22:2 – If it's as clear as the sun that the thief has no intent to kill.
  10. A person is given an object for safe-keeping. Later, he swears it was stolen. Witnesses come and say that in fact he is the one who stole it. How much must he pay?
    22:8 – Double value of the object.
  11. A person borrows his employee's car. The car is struck by lightning. How much must he pay?
    22:14 – Nothing.
  12. Why is lending money at interest called “biting”?
    22:24 – Interest is like a snake bite. Just as the poison is not noticed at first but soon overwhelms the person, so too interest is barely noticeable until it accumulates to an overwhelming sum.
  13. Non-kosher meat, “treifa,” is preferentially fed to dogs. Why?
    22:30 – As “reward” for their silence during the plague of the first-born.
  14. Which verse forbids listening to slander?
    23:1 – Targum Onkelos translates “Don't bear a false report” as “Don't receive a false report”.
  15. What constitutes a majority-ruling in a capital case?
    23:2 – A simple majority is needed for an acquittal. A majority of two is needed for a ruling of guilty.
  16. How is Shavuot referred to in this week's parsha?
    23:16 – Chag Hakatzir — Festival of Reaping.
  17. How many prohibitions are transgressed when cooking meat and milk together?
    23:19 – One.
  18. What was written in the Sefer Habrit which Moshe wrote prior to the giving of the Torah?
    24:4,7 – The Torah, starting from Bereishet until the Giving of the Torah, and the mitzvot given at Mara.
  19. What was the livnat hasapir a reminder of?
    24:10 – That the Jews in Egypt were forced to toil by making bricks.
  20. Who was Efrat? Who was her husband? Who was her son?
    24:14 – Miriam, wife of Calev, mother of Chur.
*****
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

משנכנס אדר
מרבים בשמחה – פורים 

משנכנס אדר מרבין בשמחה
בגמרא במסכת תענית (דף כט.) אמר
רבי יהודה בנו של רב שמואל בן שילת משמו של רב , כשם שמשנכנס אב ממעטין בשמחה כך
משנכנס אדר מרבים בשמחה. אמר רב פפא, הלכך כל אחד מישראל שיש לו דין (דהיינו משפט) עם נכרי (גוי), ישתמט ממנו בחודש אב, משום
רוע מזלם של ישראל בחודש אב, וישתדל שיצא הדין בחודש אדר משום שאז מזלם של ישראל
הוא טוב מאד.

ומקור הדברים, הוא כמו שנאמר
במגילת אסתר, “והחודש אשר נהפך להם מיגון לשמחה”, ללמדנו, שמזל החודש גורם הצלה וטובה לישראל, שבחודש זה מזלם הוא
טוב.

קושית המפרשים: “אין מזל לישראל“
ובשנים קודמות הזכרנו מה שהקשו
המפרשים, כיצד אמרו בגמרא שבחודש אדר יש מזל טוב לישראל, והרי אמרו רבותינו (שבת
קנו🙂 שאין מזל לישראל, דהיינו שישראל אינם נתונים תחת
השפעת כוכבים ומזלות כמו הגויים, אלא נתונים באופן מוחלט וישיר להשגחת השם יתברך,
ואם כן כיצד זה שחז”ל מדריכים אותנו לנהוג על פי המזל?

והזכרנו, שהריטב”א
(רבינו יום טוב בן אברהם) כתב, שאף על פי שאין מזל לישראל, מכל מקום בשני חודשים
אלו, אב ואדר, יש מזל לישראל, דהיינו שהמזלות משפיעים על ישראל, משום שכך נגזר
עלינו מאת השם יתברך. והוסיף עוד שאפשר לומר, שלעולם אין המזל שולט בישראל, ומה
שנאמר שיש מזל טוב בחודש אדר וכו', היינו שיש גזירות טובות על ישראל בחודש אדר.
(והגזירות הם מהשם יתברך, ולא על ידי כוכבים ומזלות, אשר הם אינם משפיעים כלל על
ישראל).

והמהרש”א תירץ, שמה שאמרו רבותינו אין מזל
לישראל, היינו שאם נגזר מן השמים שלא תבוא שום פורענות על ישראל, באמת לא תבוא שום
פורענות, וכן אם נגזרה טובה על ישראל, בודאי היא תבוא, בלא קשר למזלות, אבל אם
חלילה יש על אדם איזו גזירה רעה, אותה הגזירה עשויה יותר לבוא בזמנים שמזלו של
אותו אדם אינו טוב,
ולכן הרבה גזירות קשות באו על
ישראל בחודש אב בכלל ובתשעה באב בפרט, וכן להיפך, אם נגזרה על אדם גזירה טובה,
אותה הגזירה עשויה יותר לבוא בזמנים שמזלו של אותו אדם הוא טוב, ובחודש אדר מזלם
של ישראל הוא טוב.

מחלוקת החתם סופר ומרן זצ”ל
אולם הגאון חתם סופר כתב, שדין זה,
שיהודי שיש לו משפט עם נכרי, יסדר שהמשפט יהיה בחודש אדר, אינו נכון להלכה. וטעמו
הוא, משום שאין מזל לישראל. והסביר, שמטעם זה השמיט הרמב”ם בחיבורו הגדול את
הדין הזה, משום שלהלכה אין להתחשב בענינים אלה, שהרי אין מזל לישראל.

ומרן רבינו הקדוש זכרו לברכה לחיי העולם הבא,
חלק על הגאון החתם סופר בזה, הואיל ומדברי רבותינו הנ”ל מוכח, שאף על פי שאין
מזל לישראל, מכל מקום שייך לומר שבחודש אדר מזלם של ישראל טוב יותר. ומה
שהרמב”ם בחיבורו לא הזכיר ענין זה,
יש לתרץ שהוא משום שאין זה ענין
הלכתי שיש לכתבו בספרו של הרמב”ם, אלא עצה טובה בלבד.

“When Adar Begins, Our
Happiness Increases”- Purim 

When Adar Begins, Our Happiness Increases 
The Gemara in Masechet Ta’anit (29a) tells us, “Rabbi Yehuda son of Rav Shmuel
ben Shilat taught in the name of Rav: Just as when the month of Av begins
happiness is diminished, so too, when Adar begins happiness increases. Rav Papa
says, therefore, if a Jew has a court case with a non-Jew pending, he should
avoid having it during the month of Av when the Jewish nation’s fortune is bad
and try to have it held during the month of Adar when the Jewish nation’s
fortune is good.”

The source for this is based on a verse in Megillat
Esther which states, “And the month which was switched for them from tragedy to
joy,” which teaches us that the good fortune of this month brings about
salvation and goodness for Israel since their fortune is optimal during this
month.

The Question of the Commentaries
We have mentioned in previous years that the commentaries ask: How can the
Gemara say that during the month of Adar the fortune of the Jewish people is
good if another Gemara (Shabbat 156b) states that the Jewish nation has no
fortune, which means that they are not under the influence of various stars and
constellations as are the other nations of the world, rather they under the
direct supervision of Hashem. How is it then that our Sages guide us to act
based on our fortune?

We have also quoted the Ritba (Rabbeinu Yom Tov ben
Avraham) who writes that although the Jewish nation has no fortune, in the
months of Av and Adar they are indeed under the influence of the
constellations, for this was the way it was decreed by Hashem. He adds that it
is possible that the Jewish nation is never under the influence of the
constellations and what is meant by the Gemara that Adar is auspicious etc. is
that during the month of Adar, good things are decreed upon the Jewish people.
(These decrees are directly from Hashem and not based on the constellations or
stars, for the Jewish nation are not influenced by them.)

The Meharsha explains that what our Sages meant when they
said that “the Jewish nation has no fortune” is that if it was decreed in
Heaven that no punishment befall Israel or that a certain good thing happen to
them, it will surely happen as such, regardless of any stars or constellations.
However, if, G-d forbid, something bad was decreed on a specific person, it
will usually befall him during times when his fortune is not the best. Thus,
many tragic experiences have befallen the Jewish nation during the month of Av,
especially on Tisha Be’av (the Ninth of Av). Similarly, when good things are
decreed upon a specific person, they will usually befall him when his fortune
is good and the month of Adar is especially auspicious for the Jewish people.

The Disagreement Between the Chatam Sofer and Maran zt”l
However, Hagaon Chatam Sofer writes that this law that a Jew who has a pending
court case with a gentile should try to have it fall out during the month of
Adar, is halachically incorrect. His reasoning for this is because the Jewish
nation has no fortune. It is for this reason that the Rambam omits this Halacha
from his great work, for the Halacha is that one should not pay any attention
to these matters, as Israel has no fortune.

Maran Rabbeinu Ovadia Yosef zt”l disagrees with
this opinion, for it is quite clear from the words of the aforementioned
authorities that although the Jewish nation has no fortune, nevertheless, it is
still possible that during the month of Adar their overall fortune is better.
We can explain that the reason why the Rambam omits this law from his work is
because this matter is not of a halachic nature; rather, it is merely a wise
piece of advice.