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Reminder
THIS
MOTZAE SHABBAT
we change the clocks
1 HOUR BACK
to
WINTERTIME
Zoom Link Below: לוח זמני תפילה לחורף תשפ״ז
Winter Timetable 5787 – 2026/27
מוצאי שבת | ערבית | 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 |
|
|
6:43 | 6:39 | 5:51 | 5:15 | 10:22 | 5:39 | 23/24 Oct | לך לך |
*****
Moor Lane Women’s Nach Group
THIS WEEK @ 5:30 pm
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💷 Pledge Reminder 💷
If you received an Aliya ✡️ during the Yamim Noraim 📖 or over Succot 🌿
and pledged any money 💰 or would like to make a donation 💷
your the donation can be fulfilled in any of the following ways:
· ✉️ By post addressed to
'The Treasurer, Manchester Congregation of Spanish and Portuguese Jews,
18 Moor Lane, Salford, Manchester M7 3WX'.
· 🤝 By hand to the treasurer or any member of the Mahamad.
·🫶 Anonymously – in the donations box in the Synagogue.
·🪙 Direct Debit to the shul's account – for account details, please speak to the treasurer
· 🏦Using this link charityextra.com/charity/moorlane
·💳Cheque made payable to 'Manchester Congregation of Spanish & Portuguese Jews'.
Thank you all for your very generous donations
& Tizke Lemitzvot
Ten generations have passed since Noach. Man has descended spiritually. In the year 1948 from Creation, Avram is born. By observing the world, Avram comes to recognize G-d’s existence, and thus merits G-d appearing to him. At the beginning of this week’s Torah portion, G-d tells Avram to leave his land, his relatives and his father's house and travel to an unknown land where G-d will make him into a great nation. Avram leaves, taking with him his wife Sarai, his nephew Lot, their servants, and those whom they converted to faith in G-d. When they reach the land of Canaan, G-d appears to Avram and tells him that this is the land that He will give to his descendants.
A famine ensues and Avram is forced to relocate to Egypt to find food. Realizing that his wife’s beauty would cause his death at the hand of the Egyptians, Avram asks her to say that she is his sister. Sarai is taken to Pharaoh, but G‑d afflicts Pharaoh and his court with severe plagues and she is released unmolested. Avram returns to Eretz Yisrael (Canaan) with much wealth given to him by the Egyptians. During a quarrel over grazing rights between their shepherds, Avram decides to part ways with his nephew Lot. Lot chooses to live in the rich but corrupt city of Sodom in the fertile plain of the Jordan. A war breaks out between the kings of the region and Sodom is defeated. Lot is taken captive. Together with a handful of his converts, Avram rescues Lot, miraculously overpowering vastly superior forces, but Avram demurs from accepting any of the spoils of the battle.
In a prophetic covenant, G-d reveals to Avram that his offspring will be exiled to a strange land where they will be oppressed for 400 years, after which they will emerge with great wealth and return to Eretz Yisrael, their irrevocable inheritance. Sarai is barren and gives Hagar, her Egyptian hand-maiden, to Avram in the hope that she will provide them with a child. Hagar becomes arrogant when she discovers that she is pregnant. Sarai deals harshly with her, and Hagar flees. On the instruction of an angel, Hagar returns to Avram and gives birth to Yishmael. The weekly portion concludes with G-d commanding Avram to circumcise himself and his offspring throughout the generations as a Divine covenant. G-d changes Avram’s name to Avraham, and Sarai’s name to Sarah. Hashem promises Avraham a son, Yitzchak, despite Avraham being ninety-nine years old and Sarah ninety. On that day, Avraham circumcises himself, Yishmael and his entire household.
Ohr Somayach Institutions www.ohr.edu
תליית בגד שנרטב מחמת גשמים, ויבוש בגד בסמוך למקור חום
בהלכות הקודמות ביארנו, כי אסור לתלות בגד רטוב כדי לייבשו בשבת.
ועתה נבאר את הדין, במקרה שנרטב הבגד בשבת מחמת איזו סיבה, כגון שנרטב מעיל הגשם מחמת הגשמים, והאדם רוצה לייבש את בגדו בשבת, האם מותר לו לעשות כן?
והנה כבר הסברנו, כי עיקר טעם האיסור בשטיחת בגדים לייבוש בשבת, הוא מטעם “מראית העין”, שגזרו חכמים שמא יחשדו בני אדם שזה שמייבש את בגדיו בשבת, כיבס אותם בשבת. ואם כן, במקרה שלפנינו, מותר יהיה לייבש את הבגד, באופן שיניחו אותו בצורה שאינה ניכרת שהיא לשם ייבוש, כגון שיתלו את הבגד על גבי כסא, כפי שהרבה בני אדם רגילים לתלותו תמיד, שאז אין בזה חשש שיחשבו שכיבס בגדו בשבת, ומותר לייבש את הבגד באופן כזה ללא חשש.
כמו כן מצוי שכאשר הבגדים תלויים כבר על גבי מתקן מיוחד לתליית כביסה, מקרבים מעט את המתקן למקור החום, שהוא תנור החימום, בכדי לזרז את ייבוש הבגדים, וגם בזה יש איסור גמור כמו שביארנו.
ולסיכום: בגד שנרטב במקרה בשבת, מותר לתלותו על גבי כסא וכדומה, באופן שאינו ניכר שהוא כדי לייבשו. ואסור בהחלט להניח בשבת בגד רטוב בסמוך לתנור חימום. כמו שביארנו.
Hanging Up a Garment Which Became Wet From the Rain and Drying a Garment Next to a Heat Source
In the previous Halachot we have discussed that one may not hang up a wet garment in order to dry it on Shabbat.
Let us now discuss a situation where a garment becomes wet in whatever manner, such as a raincoat becoming wet from the rain, and one wishes to dry this garment on Shabbat. Is this permissible or not?
We have already explained that the underlying reason behind the prohibition of spreading out clothing in order to dry it on Shabbat is because we are concerned about people suspecting the one drying the clothing on Shabbat that he laundered the clothing on Shabbat as well. Thus, regarding our scenario, one may dry the garment by placing it down in a way that it is not noticeable that one intends to dry it, such as by hanging it on the back of a chair, for many people hang their coats up this way all the time and no one will suspect him of laundering on Shabbat. It is therefore permissible to dry a garment in this way.
Drying Clothing Next to a Heat Source
Many people customarily place clothing next to a furnace, radiator, and the like in order to have it dry quickly but this is a mistake as this is completely forbidden, for the water absorbed in the garment evaporates as a result of the heat the furnace and as such, it is quite possible that the water will reach a temperature at which the hand recoils (over 104 degrees Fahrenheit) which constitutes the Torah prohibition of cooking on Shabbat. It is therefore absolutely forbidden to place a wet garment next to a heat source on Shabbat. There is only room for leniency when the water cannot reach this temperature.
It is also common for people to hang laundry on designated hanging devices meant for laundry and once the garments are already hanging there, some just move the hanging apparatus slightly towards the heat source in order to speed up the drying process. This is likewise completely forbidden based on what we have written above.
Summary: A garment that became wet on Shabbat in whatever manner may be hung on a chair and the like in a way that it is unnoticeable that one intends to dry it. It is absolutely forbidden to place a wet garment next to a space heater or radiator in order to dry it on Shabbat.