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חודש אלול
We are proposing to collaborate with a worldwide initiative over Elul
where we, as a kehilla, work on stopping talking in the Bet Knesset during tefilla and keriat hatorah.
Rabbi Stamler will be'h speak about the benefits of such efforts this Shabbat,
and we hope everyone will take part with much, silent, enthusiasm.
The initiative will also generate a sponsor towards our Kiddushim
to help us celebrate this achievement outside of the Bet Hakeneset.
As part of this we will also say the misheberach of the
Tosafot Yom Tov on the Shabbatot in Elul for those who remain silent during tefillah.
This initiative is intended to help preserve the sanctity and respect of the Bet Knesset.
And whilst we already enjoy a respectful environment in our Bet Hakeneset
we would like to work on this strength of ours. May it be a great zechut for us and all AM yisrael.
Chizku VeImtsu
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Moor Lane Women’s Nach Group
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לוח זמני תפלה לקיץ תשפ״ה
Summer Timetable 5785 – 2025
מוצאי שבת | ערבית )מוצ”ש( | שקיעה | סוף זמן קראת שמע | זמן שבת | פלג מנחה (תה״ד) | פלג מנחה (לבוש) | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Sunset | Shema to be read before | Candles to be |
| Earliest Candle lighting | Minha & Kabbalat Shabbat* | Date | Parasha |
PM | PM | PM | AM | PM | PM | PM | PM |
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8:55 | 8:51 | 8:02 | 9:41 | 7:50 | 7:11 | 6:39 | 6:45 | 29/30 Aug | שופטים |
🕯️SUMMER TIMES FOR SHABBAT 🕯️
שבת
קרבנות
9:00 am
הודו
9:15 am
מנחה
6:30 pm
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Moshe tells Bnei Yisrael to appoint judges and officers in their cities. A bribe of even an insignificant sum is forbidden. Trees are not to be planted near Hashem's altar, as was the way of idolaters. Blemishes in animals designated for offerings and other points of disqualification are listed. The Great Sanhedrin is to make binding decisions on new situations, according to Torah criteria, to prevent the fragmentation of the Torah. A very learned scholar who refuses to accept the halachic decisions of the Sanhedrin incurs the death penalty. A Jewish king may have possessions and symbols of power only as commensurate with the honor of his office, but not for self-aggrandizement. He is to write for himself two Sifrei Torah — one to be kept with him wherever he goes, so that he doesn't become haughty. Neither the Kohanim nor the Levi'im are to inherit land in the Land of Israel. Rather, they are to be supported by the community, by a system of tithes.
All divination is prohibited. Hashem promises the Jewish People that He will send them prophets to guide them, and Moshe explains how a true prophet may be distinguished from a false one. Cities of refuge are to be provided an accidental killer to escape the blood-avenger from the deceased's family. However, someone who kills with malice is to be handed over to the blood-avenger. Moshe cautions Bnei Yisrael not to move boundary markers to increase their property. Two witnesses who conspire to frame a third party are to be punished with the very same punishment that they conspired to bring upon the innocent party.
A kohen is to be anointed specifically for when Israel goes to war, to instill the nation’s trust in Hashem. Among those disqualified from going to war is anyone who has built a new house but not lived in it yet, or anyone who is fearful or fainthearted. An enemy must be given the chance to make peace, but if they refuse, all the males are to be killed. Fruit trees are to be preserved and not cut down during the siege. If a corpse is found between cities, the elders of the nearest city must take a heifer, slaughter it, and wash their hands over it, saying that they are not guilty of the death.
Ohr Somayach Institutions www.ohr.edu
סליחות ביחיד
שאלה: אדם שאינו יכול לומר סליחות בציבור, או אשה הרוצה לומר סליחות ואינה יכולה לאמרם בציבור, האם רשאים לומר נוסח הסליחות ביחיד, או שאין לנהוג כן?
תשובה: הנה, אם באים לומר הסליחות ביחידות, בלי צבור של עשרה מישראל, (ועושים זאת בשעה הראויה לאמירת סליחות, אחר חצות היום או אחר חצות הלילה), בודאי שהוא דבר טוב, כי מי כה' אלהינו בכל קראינו אליו, וגם תפילה ביחיד נשמעת לפני ה' יתברך, והסליחות הם תחינות ובקשות מלפני ה' יתברך, שיחזירינו בתשובה שלימה, ויסלח לנו על חטאתינו, ויחדש עלינו שנה טובה. אולם יש מקצת מקטעי הסליחות שאין ליחיד לאמרם.
ולפי זה למדנו, לגבי שיר ששרים (ומקורו הוא אצל חסידי חב”ד), “רחמנא דעני לתבירי לבא ענינן”, שלא ראוי לשיר אותו כשאין שם עשרה בני אדם, שהרי כולו לקוח מהסליחות, והוא בלשון ארמית.
ולסיכום: מותר ליחיד או ליחידה לומר סליחות גם כשאין שם ציבור. אולם אין להם לומר נוסח י”ג מדות המוזכר בסליחות (ה' ה' אל רחום וחנון וכו'). וכן אין להם לומר את קטעי הסליחות שהם בשפה ארמית, כגון דעני לעניי וכדומה.
וה' יתברך ישמע תפילותינו ויענה לעתירתנו, וימלא משאלות לבנו לטובה לעבודתו.
Reciting Selichot Alone, Without a Minyan
Question: If one is unable to recite Selichot with a Minyan (quorum of at least ten Jewish men) for whatever reason or if a woman wishes to recite Selichot and she cannot do so with a Minyan, may one recite the Selichot texts alone or should one abstain from doing so?
Answer: If one wishes to recite Selichot alone and not in the presence of a Minyan (obviously at the proper time for Selichot to be recited, either after halachic midnight or after halachic midday, as we have discussed in the previous Halacha), this is certainly acceptable, for Hashem hears even prayers uttered when one is alone. The Selichot are prayers and supplications that Hashem allow us to repent fully, forgive us for our sins, and grant us good new year. Nevertheless, there are certain portions of the Selichot that one should not recite when reciting Selichot alone.
The Thirteen Attributes of Mercy
Regarding the recitation of the Thirteen Attributes of Mercy (“Hashem, Hashem El Rachum Ve’Chanun” etc.) when one is alone and not along with a Minyan of ten men, the Siddur of Rav Amram Gaon (the earliest known Siddur) quotes Rav Natan Gaon who says that one may only recite the Thirteen Attributes of Mercy along with the congregation. The reason for this is because Hashem entered a covenant with Moshe Rabbeinu and our ancestors that the Thirteen Attributes will never return empty-handed and when a congregation gathers and pleads for mercy, focuses their hearts on their Father in Heaven, fasts, and engages in charity, Hashem has mercy upon them and does not turn away their prayer. Thus, when one is alone and not in the presence of ten Jewish men, one should not recite these Thirteen Attributes, for the covenant which Hashem entered with the Jewish nation is not applicable here. Many other Poskim, among them Maran Ha’Bet Yosef, write that the prevalent custom is to follow the ruling of Rav Natan Gaon that the Thirteen Attributes are not recited without a Minyan.
Maran’s Opinion
Nevertheless, Maran Ha’Shulchan Aruch writes that even when one is alone, one may indeed recite the Thirteen Attributes with their cantillation notes (tune used when reading from the Torah) as though one were reading from the Torah, for it is only forbidden for one to recite the Thirteen Attributes alone when one is reciting them as a prayer and supplication since one cannot make words of Torah into a prayer; however, if one reads them with their cantillation notes as though he were reading from the Torah, there is nothing wrong with doing so. Maran rules in accordance with the words of a response of the Rashba who writes that one praying alone should not recite the Thirteen Attributes as a prayer and request for mercy, for the Gemara (Rosh Hashanah 17b) states that Hashem wrapped Himself in a Tallit “like an emissary of a congregation (Chazzan)” before Moshe and He told him, ‘Whenever the Jewish nation performs this order before me, I shall forgive them.’ However, if one praying alone wishes to read them merely as though he were reading from the Torah, this is permissible. Maran Rabbeinu Ovadia Yosef zt”l rules likewise, halachically speaking.
The Letter of the Law
Based on this we have learned that one praying alone should not recite the Thirteen Attributes of Mercy mentioned in the Selichot (or in the daily Tachanun prayer or during the Yom Kippur prayers). If one wishes to recite them, one may do so while chanting them with their cantillation notes as though one were reading from the Torah and in this way there is no prohibition to do so as Maran Ha’Chida writes in his Birkei Yosef.
Aramaic Portions of Selichot
Regarding the segment of Selichot which were established to be recited in the Aramaic language, such as the “Rahamana,” “De’Aneh La’Aniyeh Anenan,” and “Mache U’Masseh” paragraphs, the Poskim write that one reciting Selichot alone should completely omit these paragraphs. Maran zt”l rules likewise in his Chazon Ovadia-Yamim Nora’im (page 11). The reason for this is because when members of the Jewish nation gather together as a congregation, the holy presence of Hashem rests upon them and they do not require the assistance of the Heavenly angels for their prayers to be accepted. However, when one prays alone, the presence of Hashem is not upon him and he does indeed require the assistance of the Heavenly angels in order for his prayers to be accepted (see Shabbat 12b). Since the Heavenly angels do not understand the Aramaic language, one praying alone should not request his needs in this language; rather, one should only ask for his needs in the Holy Tongue (which is what the Hebrew language is based on). Thus, one reciting Selichot alone should not recite those sections which are written in Aramaic. Only when Selichot are being recited in the presence of a Minyan of ten Jewish men should these portions be read, for Hashem’s presence is with them and their prayer shall surely be heard.
Summary: One may recite Selichot alone, even without the presence of a congregation. However, one reciting the Selichot alone should omit the Thirteen Attributes of Mercy (“Hashem, Hashem El Rachum Ve’Chanun”) and the Aramaic segments of the Selichot (“De’Aneh La’Aniyeh” and the like).
May Hashem hear and accept all of our prayers and may He fulfill of our wishes so that we may continue to serve Him faithfully.