Newsletter Parashat Noach

October 21, 2020July 13, 2022 5781

Have a look at our website www.moorlane.info

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TO ALL MEMBERS OF THE CONGREGATION

You are requested to attend the

ANNUAL GENERAL MEETING OF THE
CONGREGATION

ON SUNDAY, 1st November 2020 straight after Arvit

AGENDA

1.
Minutes of the 2019 Annual General Meeting

2.
Matters arising from the Minutes

3.
Parnas Presidente’s Report

4.
Adoption of the Report

5.
Treasurer’s Report and Presentation of Accounts

6.
Discussion and Adoption of Report

7.
*Election of Hon Officers and Members of the Mahamad

a)
Parnas Presidente

b)
Parnas Vice Presidente

c)
Treasurer

d)
Gabbai

e)
Hon. Secretary

f)
Ladies Committee Chair

g)
Mahamad (6 members – sub-group duties to be defined)

8. Election of delegates to:

a) Manchester Shechita Board

b) Manchester Jewish Rep Council

9. A.O.B. – Members are requested to send in any questions to be dealt with under any other business.

Thank you in advance for
attending – your support for this meeting is important.

On behalf of the Mahamad

*Nominations should reach
the Synagogue before

SUNDAY, 1st November 2020 .

YOU ARE RESPECTFULLY REMINDED THAT UNDER THE PROVISION OF
ASCAMA 28 YEHIDIM BEING ARREARS IN THE PAYMENT OF THEIR ACCOUNT FOR A LONGER
PERIOD THAN SIX MONTHS SHALL FORFEIT THE RIGHT OF VOTING AT ALL MEETINGS

PLEASE NOTE: VOTING IS BY ATTENDANCE ONLY – PROXY VOTES ARE NOT VALID FOR AGM’s

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HaGaon Rabbi Yaakov Hillel

Constant Connection

https://youtu.be/8ZxySRlARWw

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Sephardic World

Meeting on Sunday 25th October 2020

A frequently overlooked part of modern Jewish history, the Holocaust and expulsion of Jews from Arab countries, is this week’s topic, looking at the experience of Libyan Jews. The Holocaust and post-War politics in Libya led the destruction of an ancient Jewish community.

We are delighted to be teaming with Sephardic Horizons. Judith Roumani of Sephardic Horizons will introduce our three speakers who will each give a 15 minute talk on their subject.

Vivienne Roumani-Denn, “Libyan Jews in the Fascist Internment Camp of Giado”
Danielle Willard-Kyle “‘Not within the Mandate: Libyan Jewish Refugees in Italian Displaced Persons Camps”
David Meghnagi “Libyan Jewish Refugees and 1967”

Topic: Libyan Jews in the Maelstrom of Modern History: Sunday October 25, 2020 07:00 PM London. PLEASE NOTE THAT THE CLOCKS HAVE GONE BACK, THIS IS GMT. Please check your time zone. We believe this is 8pm in Amsterdam/Paris, 9pm in Jerusalem and 3pm in New York. Clocks in America change a week after Europe.

Join Zoom Meeting
https://us02web.zoom.us/j/84611605355

Can you help us? Our supporters on Patreon contribute towards covering our costs. If you can make a small monthly donation, it would be much appreciated. https://www.patreon.com/sephardi

If you can’t get into the Zoom meeting, there is an overflow on Facebook. We can’t broadcast live on YouTube until we have a 1,000 subscribers. Please help us by clicking here: https://www.youtube.com/channel/UCpz6pgNSg_KWP-4KbErjU2g. It costs you nothing!

Best wishes,

Ton Tielen and David Mendoza
Sephardic World

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לוח זמני תפלה לחורף תשפ״א

Winter Timetable 5781 – 2020/21

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
6:42	6:40	5:50	5:15	10:23	5:38	5:38	23/24 Oct	נח

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Q & A on Parashat Noach

Question: Which particular sin sealed the fate of the flood generation?
Answer: 6:13 – Robbery.

Question: Why did Hashem tell Noach to build an ark, as opposed to saving him via some other method?
Answer: 6:14 – So that people would see Noach building the ark and ask him what he was doing. When Noach would answer, “Hashem is bringing a flood,” it might encourage some people to repent.

Question: The ark had three levels. What function did each level serve?
Answer: 6:16 – The top level housed the people, the middle level housed the animals, and the bottom level, the refuse.

Question: What indication do we have that Noach was familiar with the Torah?
Answer: 7:2 – Hashem told him to take into the ark seven of each kosher-type animal, and two of each non-kosher type. “Kosher” and “non-kosher” are Torah concepts.

Question: Why did Hashem postpone bringing the flood for seven days?
Answer: 7:4 – To allow seven days to mourn the death of Metushelach.

Question: Why did the first water of the flood come down as light rain?
Answer: 7:12 – To give the generation a chance to repent.

Question: What did people say that threatened Noach, and what did Hashem do to protect him?
Answer: 7:13,15 – People said, “If we see him going into the ark, we’ll smash it!” Hashem surrounded it with bears and lions to kill any attackers.

Question: What grouping of creatures escaped the punishment of the flood?
Answer: 7:22 – The fish.

Question: How deeply was the ark submerged in the water?
Answer: 8:4 – Eleven amot.

Question: What did the olive branch symbolize?
Answer: 8:11 – Nothing. It was a leaf, not a branch. (The olive leaf symbolized that its better to eat food “bitter like an olive” but which comes directly from Hashem, rather than sweet food provided by humans.)

Question: How long did the punishment of the flood last?
Answer: 8:14 – A full solar year.

Question: A solar year is how many days longer than a lunar year?
Answer: 8:14 – Eleven days.

Question: When did humans receive permission to eat meat?
Answer: 9:3 – After the flood.

Question: What prohibition was given along with the permission to eat meat?
Answer: 9:4 – The prohibition of eating a limb cut from a living animal.

Question: Why does the command to “be fruitful and multiply” directly follow the prohibition of murder?
Answer: 9:7 – To equate one who purposely abstains from having children to one who commits murder.

Question: Name two generations in which the rainbow never appeared.
Answer: 9:12 – The generation of King Chizkiyahu and the generation of Shimon bar Yochai.

Question: Why did Noach curse Canaan specifically? Give two reasons.
Answer: 9:22,24 – Because Canaan is the one who revealed Noach’s disgrace to Cham. And because Cham stopped Noach from fathering a fourth son. Thus, Noach cursed Cham’s fourth son, Canaan.

Question: Why does the Torah call Nimrod a mighty hunter?
Answer: 10:9 – He used words to ensnare the minds of people, persuading them to rebel against Hashem.

Question: The sin of the generation of the dispersion was greater than the sin of the generation of the flood. Why was the punishment of the former less severe?
Answer: 11:9 – They lived together peacefully.

Question: Why was Sarah also called Yiscah?
Answer: 11:29 – The word “Yiscah” is related to the Hebrew word “to see.” Sarah was called Yiscah because she could “see” the future via prophecy. Also, because of her beauty, everyone would gaze at her.

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Halachot from Maran Rabbi Ovadia Yosef Ztz’l

השומע קול רעם בלילה

שתי שאלות: השומע קול רעם מתוך שינה, האם רשאי לברך על הרעם, בלי נטילת ידיים? והאם יש לברך על הברקים בכל פעם, או רק פעם אחת ביום?

בהלכות הקודמות ביארנו, שאדם הרואה ברקים מברך: “ברוך אתה ה’ אלוקינו מלך העולם עושה מעשה בראשית”. והשומע קול רעמים מברך: “ברוך אתה ה’ אלוקינו מלך העולם שכוחו וגבורתו מלא עולם”. וכתבנו שיש לברך את הברכה מיד עם שמיעת הרעם או בראיית הברק, עד תוך כדי דיבור של סיומם, (כלומר תוך שיעור אמירת המילים “שלום עליך רבי” מסיום הופעת הברק או שמיעת הרעם) אבל אחר כך אינו יכול לברך, אלא ימתין לרעם השני או השלישי.

אין לברך על הברקים והרעמים יותר מפעם אחת ביום, אלא אם כן נתפזרו העננים לגמרי, וזרחה השמש, וחזרו ונתקשרו העננים, שאז יכול לברך שוב, אף על פי שבירך כבר באותו יום. ואם עבר הלילה, אפילו לא נתפזרו העננים כלל, חוזר ומברך על הברקים ועל הרעמים. (ואין קשר בין הברכות, שאף על פי שלא ראה ברק מברך על הרעם).

ומכל מקום יש לציין, שמרן רבינו הגדול זכרו לברכה בשיעוריו, לא היה מזכיר ענין זה, שאם נתפזרו העבים (העננים) רשאי לברך שוב. וכאשר נשאל על כך, השיב, שהוא משום שרוב בני האדם אינם בקיאים וזהירים כל כך להבחין מתי הוא שיעור שנתפזרו העבים, ולכן אינו מזכיר בכלל ענין זה.

השומע קול רעם מתוך שנתו, והתעורר ורוצה לברך על השמיעה, אלא שאם ילך ליטול את ידיו כבר יאבד את הברכה מכיון שיחלוף זמן רב, יכול לברך ועודו במיטתו, על ידי שישפשף את ידיו בבגדו (משום נקיות), ומיד יברך.

ולסיכום: אין לברך על הברקים והרעמים אלא פעם אחת ביום. והשומע קול רעם בשוכבו על מיטתו בלילה, ישפשף ידיו בבגד או בשמיכה, ויברך מיד על הרעם

One Who Hears Thunder at Night

Question: If one hears thunder at night while sleeping, may one recite the blessing on thunder without washing his hands? Also, must one recite a blessing on lightning every time one sees it or is once a day sufficient?

Answer: In the previous Halacha we have established that one who sees lightning recites the blessing, “Baruch Ata Hashem Elokeinu Melech Ha’Olam Oseh Ma’aseh Bereshit.” One who hears thunder recites the blessing, “Baruch Ata Hashem Elokeinu Melech Ha’Olam Shekocho Ugvurato Maleh Olam.” We have written that one must recite these blessings immediately upon seeing the lightning or hearing the thunder or at the very least, within approximately two seconds of their occurrence. Once this time has passed, one may not recite the blessing any longer; rather, one should wait for the next thunder or lightning in order to recite the blessing.

One should not recite the blessings on thunder or lightning more than once a day unless the clouds (of the storm) completely disperse, the sun shines, and the sky once again becomes cloudy, in which case one may recite the blessing again although one has recited it earlier on that day. If the night has passed, even if the clouds have not dispersed, one may recite the blessings on thunder and lightning again. (There is no connection between the two blessings and even if one has not seen lightning, one may nevertheless recite a blessing upon hearing thunder.)

We must point out though that in his lectures, Maran zt”l did not mention this Halacha of being able to recite the blessings of thunder and lightning again if the clouds disperse. When asked about this, Maran replied that this was because most people are not that meticulous and learned enough to know exactly when it is considered that the clouds have dispersed and for this reason, he did not mention it at all.

If one hears thunder while sleeping and wakes up from it and wishes to recite the blessing but if he goes to wash his hands, the time to recite the blessing will already have passed, one may recite the blessing immediately while still in bed after having rubbed one’s hands against one’s clothing or blanket (out of cleanliness).

Summary: One may only recite the blessings on thunder and lightning once a day. One who hears thunder while lying in bed at night should rub his hands in his clothing or blanket and then immediately recite the blessing on thunder.

Newsletter Shabbat Bereshit – Shabbat Mevarechim

October 14, 2020July 13, 2022 5781

Wishing all our members

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5781 ~ 2020 / 21timetable

attached to this email

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This Shabbat is

1) Shabbat Bereshit

2) Shabbat Mevarechim Chodesh Mar Cheshvan

3) Haftara of Machar Chodesh

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THIS SHABBAT

COME & ENJOY

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Why not have a look at our sister website

www.moorlane.info

Big Thank you to Jack Hodari for setting up the website

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To our dear friends

Yamin & Shuli Ibgui

on celebrating the wedding of their son

Simon

Abi Smith

שיזכו לבנות בית נאמן בישראל

Mazel Tov to families Smith & Ibgui

Special Mazal Tov

Dr & Mrs Marshall

Family Marshall

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Sephardic World

Meeting on Sunday 18th October 2020

Luca Ascoli shares his knowledge on researching Jewish families in Italy, including sources often unknown to researchers outside Italy.

There were several Jewish communities in Italy, including those with ancient roots such as Rome, Portuguese Jews in Livorno and mixed communities in Venice and elsewhere. Italian Jews spread around the world, including families such as Montefiore and Disraeli to London. There were significant Italian Jewish communities around the Mediterranean, including in Tunis and Alexandria.

If you are researching an Italian Jewish family and need some help locating their origins, please let us know the details by Friday. Luca may be able to advise. Priority will be given to patrons of this channel.

Topic: The Jews of Italy: Sunday October 18, 2020 07:00 PM London (This is 7.00pm British summer time, GMT +1; which is 2.00pm in New York and 9:00pm in Jerusalem)

Join Zoom Meeting
https://us02web.zoom.us/j/87878595770

Can you help us? Our supporters on Patreon contribute towards covering our costs. If you can make a small monthly donation, it would be much appreciated. https://www.patreon.com/sephardi

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לוח זמני תפלה לחורף
תשפ״א

Winter Timetable 5781 – 2020/21

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
6:57	6:55	6:06	5:30	10:17	5:54	5:54	16/17 Oct	בראשית (מחר חודש)

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Q & A on Parashat Bereshit

1. Question: Why does the Torah start with the account of Creation?
  Answer: 1:1 – So that when the nations accuse us of stealing Eretz Canaan from the Canaanites, we can respond that Hashem, as Creator, has the right to give the land to whomever He sees fit, and He gave Eretz Canaan to us.

1. Question: What happened to the light that was created on the first day?
  Answer: 1:4 – Hashem saw that the wicked would be unworthy of it so He hid it for the righteous.

1. Question: Why isn’t the word “good” associated with the second day?
  Answer: 1:7 – Because the work with the water wasn’t completed until the third day. Anything that is incomplete is not “good.”

1. Question: How were the trees supposed to taste?
  Answer: 1:11 – The wood was to have the taste of the fruit.

1. Question: On which day were the sun and moon created?
  Answer: 1:14 – They were created on the first day and suspended in the firmament on the fourth day.

1. Question: Hashem blessed the birds to be fruitful and to multiply. Why did He not do so with the beasts?
  Answer: 1:22 – He did not want the serpent, who was to be cursed, to receive a blessing.

1. Question: In whose likeness was man fashioned?
  Answer: 1:26 – In the likeness of the angels.

1. Question: What kind of food did Adam eat?
  Answer: 1:30 – Vegetation.

1. Question: Why is “the sixth day” written with the definite article?
  Answer: 1:31 “The” in Hebrew is the letter hey, which has a numerical value of five. Hashem created the world on the condition that it will endure only if the Jewish People accept the Five Books of the Torah.

1. Question: At the end of the sixth day what was the world still lacking?
  Answer: 2:2 – Rest.

1. Question: Why was man made from dust gathered from the entire earth?
  Answer: 2:7 – So that wherever he might die, the earth would receive his body.

1. Question: How is man superior to the animals?
  Answer: 2:7 – He was given understanding and speech.

1. Question: Why was it not good that man be alone?
  Answer: 2:18 – If he were alone, he would appear to be a god. The creation of woman emphasized man’s dependence.

1. Question: Where do we learn that one must not add to a commandment from Hashem?
  Answer: 3:3 – From Chava. Hashem commanded not to eat from the tree but she added not to touch it. Because she added to the command she eventually came to transgress it.

1. Question: What does it mean that Adam and Chava “knew that they were naked”?
  Answer: 3:7 – They had been given one commandment and they had stripped themselves of it.

1. Question: Why did Hevel choose to be a shepherd?
  Answer: 4:2 – Since the ground had been cursed he refrained from cultivating it.

1. Question: What was the marital practice of the generation who lived before the flood?
  Answer: 4:19 – They married two wives, one with whom to have children. The other one was given a potion which prevented her from bearing children.

1. Question: What did Tuval-Cain invent?
  Answer: 4:22 – Murder weapons.

1. Question: Why did Chanoch die at a young age?
  Answer: 5:22 – Though he was righteous, he was easily influenced; therefore Hashem took him before his time to protect him from sinning.

1. Question: What was the sign that Shem was born with great propensity for righteousness?
  Answer: 5:32 – He was born already circumcised.

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

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Halachot from Maran Rabbi Ovadia Yosef Ztz’l

דין הזכרת משיב הרוח

מתחילין לומר “משיב הרוח”

“משיב הרוח ומוריד הגשם”, הוא שבח להשם יתברך, שאנו אומרים אותו בימות החורף, בתפלת העמידה, בברכת “מחיה המתים”. וכפי שמופיע בכל הסידורים.

מתחילין לומר “משיב הרוח ומוריד הגשם” החל מתפילת מוסף של חג שמחת תורה, והזכרה זו, אינה שאלה ובקשה על הגשם, אלא היא שבח להשם יתברך, ולכן הזכרה זו נקראת “גבורות גשמים”, שמדברת מענין גבורותיו של השם יתברך בעולמו.

אבל שאלת “טל ומטר” שבברכת השנים, (כלומר, בברכת ברך עלינו, או ברכנו, שאומרים “ותן טל ומטר לברכה”), היא בקשה מהשם יתברך על הגשם. וישנם כמה הבדלים בהלכה, בין הזכרת גבורות גשמים שבברכת “אתה גבור”, לבין שאלת טל ומטר שבברכת השנים, והשינוי הראשון הוא, שמזכירין גבורות גשמים, כבר מתפילת מוסף של שמחת תורה, ואילו שאלת גשמים, אינה אלא מליל שבעה במרחשון.

מדוע מזכירים משיב הרוח בברכת מחיה המתים?

אמרו בגמרא (ברכות לג.), שמזכירין גבורות גשמים (“משיב הרוח”) בברכת “אתה גבור”, שהיא ברכת “מחיה המתים”, משום שהיא ברכה על תחיית המתים, ומתוך שירידת גשמים שקולה כנגד תחיית המתים, לפיכך קבעוה בתחיית המתים. ושאלת גשמים (“ותן טל ומטר לברכה”), קבעו בברכת השנים, משום שברכת השנים היא ברכה על פרנסה, וירידת גשמים גם היא ענין פרנסה לעולם.

מי ששכח להזכיר “משיב הרוח ומוריד הגשם”

מי ששכח להזכיר משיב הרוח ומוריד הגשם, ונזכר לאחר שסיים את ברכת “מחיה המתים”, יש לבאר, האם עליו לחזור לתחילת תפלת העמידה ולהתפלל שנית, או שהוא רשאי להמשיך בתפלתו. והנה הדין בזה הוא תלוי, שאם אמר “מוריד הטל” במקום “משיב הרוח ומוריד הגשם (כפי מנהג הספרדים בימות הקיץ), אינו חוזר לראש התפלה. כיון שאמר “מוריד הטל”.

אבל אם לא הזכיר כלל, לא “מוריד הטל”, ולא “משיב הרוח”, (כפי מנהג חלק מעדות האשכנזים בימות הקיץ), ונזכר בטעותו מיד לאחר שסיים את ברכת “מחיה המתים”, עליו לומר מיד “משיב הרוח ומוריד הגשם”, ואחר כך ימשיך בברכת “אתה קדוש”. ואם התחילה כבר בברכת “אתה קדוש”, ונזכר שלא אמר “משיב הרוח”, הרי אין לו תקנה, ועליו לחזור שוב לראש התפלה.

The Laws of Mentioning “Mashiv Ha’Ruach”

We Begin Reciting “Mashiv Ha’Ruach”
“Mashiv Ha’Ruach U’Morid Ha’Geshem” is a praise we recite to Hashem during the winter months within the “Mechayeh Ha’Metim” blessing of the Amidah as is printed in all Siddurim.

We begin reciting “Mashiv Ha’Ruach U’Morid Ha’Geshem” in the Mussaf prayer of Simchat Torah (outside of Israel from Shemini Atzeret). This recitation does not constitute a request or plea for rain; rather, it is merely meant as praise to Hashem and is therefore dubbed, “Powers of Rain.” The actual request for dew and rain can be found in the ninth blessing of the Amidah prayer referred to as the “Blessing of the Years” (Barech Aleinu). There are several halachic differences between mentioning the “Powers of Rain” in the second blessing of the Amidah prayer entitled, “Ata Gibor,” and the actual request for dew and rain in the ninth blessing. Firstly, whereas we begin mentioning the “Powers of Rain” from Mussaf of Shemini Atzeret, we do not actually request dew and rain until the night of the Seventh of Marcheshvan (outside of Israel from the night of the Fifth of December), as we shall discuss in following Halachot.

Why is “Mashiv Ha’Ruach” Mentioned in the “Mechayeh Ha’Metim” Blessing?
The Gemara (Berachot 33a) states that we mention the “Powers of Rain” in the “Ata Gibor” blessing for this blessing deals with the Resurrection of the Dead and since rainfall is tantamount to The Resurrection, our Sages thus established this sentence to be mentioned in the blessing dealing with The Resurrection. Our Sages established the actual request for rain in the “Blessing of the Years,” for this is a blessing regarding one’s livelihood and rainfall is a matter of sustenance for the entire world.

One Who Forgets to Mention “Mashiv Ha’Ruach”
If one forgets to recite “Mashiv Ha’Ruach” and becomes aware of his mistake only after concluding the “Mechayeh Ha’Metim” blessing, we must analyze whether one must return to the beginning of the Amidah prayer and begin it again or may one continue his prayer as usual. This law indeed depends on one important factor: If one inserted “Morid Ha’Tal” instead of “Mashiv Ha’Ruach” (as is the Sephardic custom during the summer months), one would not return to the beginning of the Amidah prayer since one has said “Morid Ha’Tal.”

However, if one mentioned neither “Mashiv Ha’Ruach” nor “Morid Ha’Tal” (which is indeed customary among several Ashkenazi communities during the summer months), if one has not yet begun the “Ata Kadosh” blessing, one should recite “Mashiv Ha’Ruach U’Morid Ha’Geshem” between the “Mechayeh Ha’Metim” and “Ata Kadosh” blessings and then just continue his prayer as usual. If, however, one has already begun the “Ata Kadosh” blessing and only then realizes his mistake, one must begin his Amida prayer anew.

2-Winter-Timetable-5781-2020-21.pdf

Succot Newsletter

September 30, 2020July 13, 2022 5781

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חזק וברוך

Thank you

D Menashe

B Hassan

J Jacobs

E Jacobs

for everything they do for the

Bet Hakeneset

arranging the seating plan

over the Yamim Noraim

following government guidance

and keeping the kahal safe

Much Appreciated!!

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Attachments

Timetables

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Q & A on Succot

Questions

According to the Torah, what three basic requirements define a material as valid for use as a succah roof?
If the succah causes discomfort (e.g., it's too cold) to the extent that under similar conditions you would leave your very own house, you are exempt from the mitzvah. Why?
What two things are forbidden to do outside of the succah all seven days of the festival?
What is the absolute minimum number of meals a person is required to eat in the succah during the seven day holiday?
Besides referring to the tree and its fruit, what does the word etrog mean literally?
What is the minimum length of a lulav?
What is the maximum percentage a person is required to add to the purchase price of his etrog in order to obtain one of greater beauty?
On the Shabbat that occurs during Succot, we read the Book of Kohelet, in which King Solomon refers to himself as "Kohelet." Why is King Solomon called Kohelet?
What prohibition could a person transgress simply by sitting in the succah on the eighth day of Succot?
We hold a tallit over the heads of the people who read the end of the Torah and the beginning of the Torah. Why?

Answers

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

It must grow from the ground, no longer be connected to the ground, and not be receptive to tumah (ritual defilement).
Because the commandment of living in a succah is to dwell in the succah for seven days the same way you dwell in your house the rest of the year. (Mishneh Berura 640:13)
Eat (an 'established' meal) or sleep. (Orach Chaim 639:2)
One. Eating a meal in the succah the first night of Succot is a requirement. The rest of the festival, a person can eat 'snacks' which are not required to be eaten in a succah. (Outside Israel, one must eat a meal the second night of Succot as well. However, there is no requirement to live outside Israel!) (Orach Chaim 639:3)
Beauty. (Ramban Vayikra 23:40)
Its spine must be at least 4 tefachim (halachic handbreadths).
33.3% (Orach Chaim 656:1)
Because he gathered (kihale) vast wisdom, and because he, as king, gathered the nation on Succot after the Sabbatical year. (Rashi, Kohelet 1:1)
Bal Tosif– "Do not add to the mitzvahs." The commandment to live in the succah applies for only seven days. To sit in the succah on the eighth day with intent to fulfill the mitzvah transgresses "bal tosif." (Orach Chaim 666:1)
It represents the wedding canopy, symbolizing that through the Torah we wed ourselves to Hashem.

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מצות אכילת כזית בסוכה בלילה
הראשון ודין מצטער מן הסוכה

מצות עשה מן התורה לאכול כזית
פת (לחם) בסוכה בלילה הראשון של חג הסוכות. (ולמדו זאת רבותינו ממדרש הפסוקים במסכת סוכה דף כז.).
וצריך לאכול את כזית הפת שבסוכה (שהוא משקל קרוב לשלושים גרם) בלי הפסק בתוך שיעור
זמן של ארבע או חמש דקות, ובדיעבד אם אכלו בתוך שיעור שבע וחצי דקות, יצא ידי חובה. וכדין אכילת כזית מצה
בליל פסח, שגם היא מצוה מן התורה, שכל אכילה שאין בה שיעור כזית אינה נחשבת אכילה
לענין קיום המצוות. וכן לא מצטרפות האכילות זו לזו אלא אם אכלן בתוך שיעור של ארבע
או חמש דקות (לכתחילה), שאם יאכל כעת פירור אחד, ואחר שעה עוד, וכן על זה הדרך,
אין אנו אומרים שאכל כזית, אלא נחשב הדבר כמו שלא אכל בכלל.

נאמר בתורה "בסוכות תשבו
שבעת ימים", ודרשו רבותינו "תשבו" כעין תדורו, כלומר, שלא חייבה התורה לאכול
בסוכה אלא כדרך שאדם עושה בביתו, ולפיכך אם ירדו גשמים בסוכה או שכבה האור בסוכה
ויש שם חושך, או שיש בסוכה זבובים ויתושים המטרידים את האדם, או שנושבת שם רוח, או
שיש שם ריח רע וכדומה, פטור מלאכול בסוכה, שכל המצטער מן הסוכה פטור מלשבת בה.
ולדעת רבינו הרמב"ם ועוד רבים מרבותינו הראשונים, כלל זה שייך אפילו בלילה
הראשון של חג הסוכות, ואף על פי שאז יש מצות עשה מן התורה לאכול כזית פת בסוכה,
מכל מקום המצטער פטור מן הסוכה. ואף על פי שבשאר מצוות התורה אדם מחוייב אפילו אם
הוא מצטער מן המצוה, אין הדבר כן במצוות סוכה, הואיל ויש תנאי בחיוב המצווה, שתהיה
הישבה בסוכה כדוגמת צורת המגורים של האדם בביתו, ועל כן כל שמצטער לשבת בסוכה, פטור ממצוה זו. אולם לדעת
רבינו הרא"ש ועוד, בלילה הראשון של חג הסוכות חייב לשבת בסוכה אף אם הוא
מצטער מחמת הישיבה שם. ומרן השלחן ערוך פסק להקל בזה כדעת הרמב"ם, שבכל מקרה
של צער מן הסוכה פטור ממנה אף בלילה הראשון. ואף מי שרוצה להחמיר לשבת בסוכה גם כשיורדים גשמים,
לא יברך ברכת "לישב בסוכה" משום שלדעת מרן היא ברכה לבטלה, הואיל והוא
פטור ממצות סוכה.

כתב רבינו החפץ חיים בספר משנה
ברורה, שבימים שיש בהם קור וצינה, יש לו לאדם ללבוש בגדים חמים ולאכול בסוכה,
והוסיף על זה מרן הרב עובדיה יוסף שליט"א, שיש להקפיד על כך מאד שילבש בגדים מחממים היטב בסוכה,
משום שאם הוא מצטער מן הקור, הרי הוא פטור מן הסוכה, ומברך "לישב בסוכה"
לבטלה

The Laws of Eating a Kezayit of Bread in the Sukkah on
the First Night of Sukkot and One who is Uncomfortable in the Sukkah

There is a positive Torah
commandment to eat a Kezayit (olive’s volume, approximately 27 grams) of bread
in the Sukkah on the first night of the Sukkot holiday (our Sages derive this
from expounding several verses in Masechet Sukkah 27a). One must eat the
Kezayit of bread in the Sukkah without interruption within a timespan of four
or five minutes. Nevertheless, if one has only eaten the bread within a
timespan of seven-and-a-half minutes, he has fulfilled his obligation. This law
also applies to the law of the Kezayit of Matzah eaten on the first night of
Pesach which is also a positive Torah commandment, for any “eating” that is
less than the amount of a Kezayit is not considered eating with regards to
Mitzvah fulfillment. Similarly, various “eatings” cannot be joined unless they
are both done within a timespan of four or five minutes (preferably). However,
if one eats one crumb now and another crumb in an hour and the like, it cannot
be considered that one has eaten a Kezayit; rather, it is considered that one
has not eaten at all.

The Torah states, “You shall sit in the Sukkah for seven days.” Our Sages
expounded that “sitting” is tantamount to “dwelling,” i.e. that the Torah only
obligates one to eat in the Sukkah in a way that is similar to how he would in
his house during the rest of the year. Thus, if it begins to rain into the
Sukkah, if the light turns off and one is now sitting in the dark, if there are
flies or mosquitoes in the Sukkah which are disturbing the person, if the wind
is blowing into the Sukkah, or if there is an unpleasant odor in the Sukkah and
the like, one is exempt from eating in the Sukkah, for anyone who is
uncomfortable in the Sukkah is exempt from sitting in it. According to the
Rambam and many other Rishonim, this rule applies even on the first night of
the Sukkot holiday; although there is a positive Torah commandment to eat a
Kezayit of bread in the Sukkah, one who is uncomfortable is nevertheless exempt
from sitting in the Sukkah. Although regarding other Mitzvot of the Torah one
is obligated to perform them even if he is uncomfortable as a result of the
Mitzvah, this rule does not apply to the Mitzvah of Sukkah, for there is an
innate part of this Mitzvah is that one’s sitting in the Sukkah must be similar
to the way one lives in his home the rest of the year; thus, if one is
uncomfortable by sitting in the Sukkah, one is exempt from this Mitzvah.
Nevertheless, according to the Rosh and others, on the first night of Sukkot,
one is obligated to sit in the Sukkah even if doing so causes him discomfort.
Maran HaShulchan Aruch rules leniently on this issue in accordance with the
Rambam’s view that in any case of discomfort, one is exempt from sitting in the
Sukkah even on the first night of Sukkot. Even if one wishes to act stringently
and sit in the Sukkah even when it is raining, one may not recite the “Leeshev
Ba’Sukkah” blessing, for according to Maran, this is a blessing in vain since
one is exempt from sitting in the Sukkah at this time.

Hagaon Chafetz Chaim writes in his Mishnah Berura that if is cold and blustery
during Sukkot, one should wear warm clothing and eat in the Sukkah. Maran Harav
Ovadia Yosef Shlit”a adds that one must make sure to wear adequately warm
clothing in the Sukkah, for if one suffers from the cold he will be exempt from
sitting in the Sukkah and his “Leeshev Ba’Sukkah” blessing will have been in
vain

מצות אכילת
כזית בסוכה בלילה הראשון ודין מצטער מן הסוכה

בהלכה
הקודמת ביארנו, כי בכל ימי חג הסוכות, אין לאכול
סעודה מחוץ לסוכה.

ויש לדעת, כי
סגולת מצות הסוכה, להגן על האדם בעת צרתו, כמו שאמרו בזוהר הקדוש (פרשת תצוה).

מצות אכילת כזית
בסוכה
מצות
עשה מן התורה לאכול כזית פת (כלומר, קרוב לשלושים גרם פת לחם) בסוכה בלילה הראשון
של חג הסוכות, כשם שחייבים לאכול כזית מצה בליל פסח. (ולמדו זאת רבותינו ממדרש
הפסוקים במסכת סוכה דף כז.). וצריך לאכול את כזית הפת שבסוכה תוך ארבע או חמש
דקות. ובדיעבד, אם אכלו בתוך שיעור שבע וחצי דקות, יצא ידי חובה.

וביאור
הדברים, משום שכל אכילה שאין בה שיעור כזית, אינה נחשבת "אכילה" לענין
קיום המצוות. וכן לא מצטרפות האכילות זו לזו, אלא אם אכלן בתוך שיעור של ארבע או
חמש דקות (לכתחילה). ואם יאכל כעת פירור אחד, ואחר כשעה פירור
נוסף, וכן על זה הדרך, אין אנו אומרים שאכל כזית, אלא נחשב הדבר כמו שלא אכל בכלל.

לכתחילה,
נכון לצאת ידי חובת כל הדעות, ולאכול בסוכה פת בשיעור "כביצה", שהוא
שיעור של כששים גרם בתוך שמונה דקות. (חזון עובדיה, עמוד קיד).

דין המצטער
נאמר
בתורה "בסוכות תשבו שבעת ימים", ודרשו רבותינו "תשבו" – כעין
תדורו, כלומר,
שלא חייבה התורה לאכול בסוכה אלא כדרך שאדם עושה בביתו. לפיכך, אם ירדו גשמים
בסוכה, או שכבה האור בסוכה ויש שם חושך, או שיש בסוכה זבובים ויתושים המטרידים את
האדם, או שנושבת שם רוח, או שיש שם ריח רע וכדומה, פטור מלאכול
בסוכה. שכל המצטער מן הסוכה, פטור מלשבת בה. ולדעת רבינו הרמב"ם ועוד רבים
מרבותינו הראשונים, כלל זה שייך אפילו בלילה הראשון של חג הסוכות, ואף על פי שאז
יש מצות עשה מן התורה לאכול כזית פת בסוכה, מכל מקום המצטער פטור מן הסוכה. ואף על
פי שבשאר מצוות התורה אדם מחוייב אפילו אם הוא מצטער מן המצוה, אין הדבר כן במצוות
סוכה, הואיל ויש תנאי בחיוב המצווה, שתהיה הישיבה בסוכה כדוגמת צורת המגורים של
האדם בביתו, ועל כן, כל שמצטער לשבת בסוכה, פטור ממצוה זו. אולם לדעת רבינו
הרא"ש ועוד, בלילה הראשון של חג הסוכות חייב לשבת בסוכה אף אם הוא מצטער מחמת
הישיבה שם. ומרן השלחן ערוך פסק להקל בזה כדעת הרמב"ם, שבכל מקרה של צער מן
הסוכה פטור ממנה אף בלילה הראשון. ואף מי שרוצה להחמיר לשבת בסוכה גם כשיורדים גשמים,
לא
יברך ברכת "לישב בסוכה" משום שלדעת מרן היא ברכה לבטלה, הואיל והוא פטור
ממצות סוכה.

לבישת בגד חם
כתב
רבינו החפץ חיים בספר משנה ברורה, שבימים שיש בהם קור וצינה, יש לו לאדם ללבוש
בגדים חמים ולאכול בסוכה. ולא יפטור את עצמו ויפסיד את המצווה לחינם.
והוסיף
על זה מרן הרב עובדיה יוסף שליט"א, שיש להקפיד על כך מאד שילבש בגדים מחממים
היטב בסוכה, משום שאם הוא מצטער מן הקור, הרי הוא פטור מן הסוכה, ומברך "לישב
בסוכה" לבטלה

The Laws of Eating
a Kezayit of Bread in the Sukkah on the First Night of Sukkot and One who is
Uncomfortable in the Sukkah

In
the previous
Halacha we have discussed that
one may not eat an established meal outside of the Sukkah anytime during the
Sukkot holiday.

One
must be aware that the reward for the Mitzvah of Sukkah is that it protects one
during turbulent times (see Zohar, Parashat Tetzaveh).

The
Mitzvah of Eating a Kezayit of Bread in the Sukkah
There is a positive Torah commandment to eat a Kezayit (olive’s volume,
approximately 27 grams) of bread in the Sukkah on the first night of the Sukkot
holiday (our Sages derive this from expounding several verses in Masechet
Sukkah 27a). One must eat the Kezayit of bread in the Sukkah without
interruption within a timespan of four or five minutes. Nevertheless, if one
has only eaten the bread within a timespan of seven-and-a-half minutes, he has
fulfilled his obligation.
This law also applies to the law of the Kezayit of Matzah eaten on the first
night of Pesach which is also a positive Torah commandment, for any “eating”
that is less than the amount of a Kezayit is not considered eating with regards
to Mitzvah fulfillment. Similarly, various “eatings” cannot be joined unless
they are both done within a timespan of four or five minutes (preferably).
However, if one eats one crumb now and another crumb in an hour and the like,
it cannot be considered that one has eaten a Kezayit; rather, it is considered
that one has not eaten at all.
It is preferable for one to fulfill all opinions by eating a Kebeitza (egg’s
volume equal to approximately 60 grams) of bread in the Sukkah within eight
minutes (Chazon Ovadia-Sukkot, page 114).

The
Law Regarding One Who is Uncomfortable
The Torah states, “You shall sit in the Sukkah for seven days.” Our Sages
expounded that “sitting” is tantamount to “dwelling,” i.e. that the Torah only
obligates one to eat in the Sukkah in a way that is similar to how he would in
his house during the rest of the year. Thus, if it begins to rain into the
Sukkah, if the light turns off and one is now sitting in the dark, if there are
flies or mosquitoes in the Sukkah which are disturbing the person, if the wind
is blowing into the Sukkah, or if there is an unpleasant odor in the Sukkah and
the like, one is exempt from eating in the Sukkah, for anyone who is
uncomfortable in the Sukkah is exempt from sitting in it. According to the
Rambam and many other Rishonim, this rule applies even on the first night of the
Sukkot holiday; although there is a positive Torah commandment to eat a Kezayit
of bread in the Sukkah, one who is uncomfortable is nevertheless exempt from
sitting in the Sukkah. Although regarding other Mitzvot of the Torah one is
obligated to perform them even if he is uncomfortable as a result of the
Mitzvah, this rule does not apply to the Mitzvah of Sukkah, for there is an
innate part of this Mitzvah is that one’s sitting in the Sukkah must be similar
to the way one lives in his home the rest of the year; thus, if one is
uncomfortable by sitting in the Sukkah, one is exempt from this Mitzvah.
Nevertheless, according to the Rosh and others, on the first night of Sukkot,
one is obligated to sit in the Sukkah even if doing so causes him discomfort. Maran
HaShulchan Aruch rules leniently on this issue in accordance with the Rambam’s
view that in any case of discomfort, one is exempt from sitting in the Sukkah
even on the first night of Sukkot. Even if one wishes to act stringently and
sit in the Sukkah even when it is raining, one may not recite the “Leeshev
Ba’Sukkah” blessing, for according to Maran, this is a blessing in vain since
one is exempt from sitting in the Sukkah at this time.

Wearing
Warm Clothing
Hagaon Chafetz Chaim writes in his Mishnah Berura that if is cold and blustery
during Sukkot, one should wear warm clothing and eat in the Sukkah. Maran Harav
Ovadia Yosef Shlit”a adds that one must make sure to wear adequately warm
clothing in the Sukkah, for if one suffers from the cold he will be exempt from
sitting in the Sukkah and his “Leeshev Ba’Sukkah” blessing will have been in
vain.

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1-Rosh-Hashana-Yom-Kippur-Succot-5781-2020.pdf
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2-Winter-Timetable-5781-2020-21.pdf
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english-sukkot.pdf
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MMK-Newsletter-Issue-17-EMAIL.pdf
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Lchaim-Sukkos.pdf

Newsletter Parashat Haazinu & Yom Kippur

September 23, 2020July 13, 2022 5781

Time Tables

attached to this email

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Q & A on Parashat Haazinu

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

Why were heaven and earth specifically chosen as witnesses?
32:1 – They endure forever.
How is the Torah like rain?
32:2 – The Torah gives life and promotes growth like rain.
How is G-d "faithful without injustice"?
32:4 – He is "faithful" by rewarding the righteous, and "without injustice" by rewarding even the wicked for any good deeds.
Why is G-d called "tzaddik"?
32:4 – All will agree that His judgments are righteous.
How many major floods did G-d bring upon the world?
32:7 – Two. One in the time of Adam's grandson Enosh and one in the time of Noach.
What group of people does the Torah call "fathers"? Cite an example.
32:7 – The Prophets. Elisha called the Prophet Eliyahu "My Father." (Melachim II 2:12).
Why did G-d separate the world's nations into exactly 70?
32:8 – To correspond to the 70 Bnei Yisrael who entered Egypt.
Why is the merit of the Jewish People's ancestry called a "rope"?
32:9 – Their merit is "woven from" the merits of the Avot.
How is G-d's behavior toward the Jewish People like an eagle's behavior toward its offspring?
32:12 – He mercifully wakes them gently, hovering over them, and carrying them on His "wings".
Regarding the Jewish People's punishment, G-d says, "I will spend my arrows on them." What is the positive aspect of this phrase?
32:23 – "The arrows will be spent" implies that the afflictions will cease but the Jewish People will not.
How does the idea of "chillul Hashem" prevent the nations from destroying the Jewish People?
32:27 – The nations would attribute their success to their might and the might of their gods. G-d would not let His name be desecrated like this.
What will happen to the nations that conquer the Jewish People?
32:35 – They will eventually be punished.
When G-d overturns a nation that persecutes the Jewish People, His attribute of Mercy is "replaced" by which attribute?
32:41 – His attribute of Justice.
When G-d punishes the heathen nations, for whose sins does He exact punishment?
32:42 – For their sins and the sins of their ancestors.
How will G-d's punishment change the way the nations view the Jewish People?
32:43 – They will view the Jewish People as praiseworthy for cleaving to G-d.
On what day was Ha'azinu taught to the Jewish People?
32:44 – The Shabbat upon which Moshe died.
Verse 32:44 calls Yehoshua "Hoshea." Why?
32:44 – To indicate that although he was the Jewish People's leader, he still maintained a humble bearing.
In verse 32:47, what does "it is not empty from you" mean?
32:47 – That you will receive reward for studying Torah and that there is nothing meaningless in the Torah.
Why did G-d tell Moshe that he would die a similar death to that of Aharon?
32:50 – Because Moshe wanted this.
If Moshe had spoken to the rock rather than striking it, what would the Jewish People have learned?
32:51 – The Jewish People would have reasoned as follows: If a rock, which receives neither reward nor punishment, obeys G-d's commands, all the more so should they.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

אכילה ורחיצה ביום הכפורים

מדיני יום הכפורים

הכל
חייבים להתענות ביום הכפורים, ובכלל החיוב גם נשים מעוברות ומניקות שחייבות
להתענות בו. וכל אשה שיש חשש לבריאותה מחמת התענית, תעשה שאלת חכם הבקיא בדינים
אלו, שיורה לה אם תתענה. ואסור לשום אדם להחמיר על עצמו, ולהתענות כאשר מצב בריאותו אינו מאפשר זאת. שהרי
התורה הקדושה אמרה, "וחי בהם", ולא שימות בהם. ואסור לאדם להמית עצמו או
אפילו להכניס עצמו לספק סכנה בשביל תענית יום הכפורים. וכאשר מרן רבינו הגדול
שליט"א היה רבה הראשי של תל אביב, וכן בשנים שאחר כך, היה מטריח עצמו ונוסע
בכל ערב יום כפור, בשעות
יקרות אלו, לבית החולים, בכדי לדבר על לבם של החולים שהתענית מסוכנת להם, לבל
יתענו, והיה מזכיר את דברי הרדב"ז, שמי שאינו שומע לרופאים מפני שאומר שהוא
בוטח בה', הרי זה חסיד שוטה, שהרי התורה אמרה שניתנה רשות לרופא לרפאות, וממילא
אדם חייב להתנהג בכל דבר על פי כללי הרפואה, לאחר התייעצות עם מורה הוראה.

חולה שעצם החולי אינו מביאו
לסכנה

ויש
לציין, שגם חולה שעצם החולי שלו אינו סכנה ממש, מכל מקום לפעמים מחמת תרופות שהוא
נוטל, הרי הוא חייב לשתות. ואם לא ישתה עלול הוא להכנס בחשש סכנה. וגם באופן כזה
יש להתייעץ עם רופא ומורה הוראה בכדי לדעת כיצד לנהוג. ומצוי מצב זה בחולים הנוטלים תרופות פסיכיאטריות,
ואצלם לעתים גם עצם החולי מוגדר חולי שיש בו סכנה.

מי שהוצרך לאכול ביום הכפורים

ומי
שהוצרך לאכול ביום הכפורים מחמת מחלה, אם הוא מוכרח לאכול ולשתות כדרכו ממש, הרי
שהוא רשאי לעשות כן. שאין לך דבר העומד בפני פיקוח נפש. אולם בדרך כלל, אין הדבר
כן, אלא הוא יכול להסתפק באכילה ושתיה באופן שאינו אוכל או שותה בבת אחת כמות
גדולה, אלא יעשה הפסקות בין אכילה לאכילה, ובכל פעם לא יאכל יותר משיעור של כשלשים
גרם מאכל, או ארבעים גרם משקה. ולאחר כעשר דקות יאכל או ישתה שוב כמות זהה. ולפני
יום הכפורים יכין לעצמו מאכלים מסודרים ושקולים בשיעור של כשלשים גרם. ויכין לעצמו
כלי המכיל כארבעים גרם משקה, ובכל
פעם ימלא אותו וישתה ממנו (כמו בקבוק של תינוקות וכדומה).

רחיצה וטבילה ביום הכפורים

אסור
לרחוץ במים ביום הכפורים, ואפילו להושיט אצבעו במים אסור, ולא אסרו אלא רחיצה של
תענוג, אבל אם היו ידיו או שאר גופו מלוכלכים בטיט וכדומה, מותר לרחצם, כיון שאינה
רחיצה של תענוג . וטבילה במקוה טהרה, אסורה גם היא ביום הכפורים.

ביום הכפורים שחרית יטול ידיו
עד סוף קשרי אצבעותיו בלבד, ויטול שלוש פעמים לסירוגין כדרכו בכל ימות השנה, ומברך
על נטילת ידיים.

לא
ירחוץ פניו במים ביום הכפורים בבוקר, ואם היו פניו מלוכלכות, כגון שיש לו לכלוך
ליד עיניו, מותר לרחוץ המקום המלוכלך. ומי שהוא מפונק, ואין דעתו מיושבת עליו
כשאינו רוחץ פניו בשחרית, מותר לו לרחוץ פניו בשחרית. והאשכנזים מחמירים בזה שלא לרחוץ הפנים ביום הכפורים
אפילו מי שהוא איסטניס, אלא אם כן להעביר הלכלוך סביב עיניו וכיוצא בזה

אסור לצחצח שיניים בתשעה באב. ואפילו מי שמיקל בדבר
בזהירות ביום תשעה באב, לא יעשה כן ביום הכפורים.

Eating and Washing One’s Self Yom Kippur

Some Laws of Yom Kippur

All are obligated to fast on Yom Kippur, including pregnant and nursing women.
Any woman whose health is at risk due to the fast should consult a prominent
Torah scholar who is well-versed in these laws and he should render his ruling
whether or not she must fast. One whose medical condition does not allow him to
fast may not be stringent and fast, for our holy Torah writes, “That he shall
live by them,” and not that he should die by them. One may not cause himself to
die or even place himself in a possibly dangerous situation because of the fast
of Yom Kippur. When Maran Shlit”a served as Chief Rabbi of Tel Aviv and for
several years after this as well, he would spend the precious hours of every
Erev Yom Kippur by travelling to the hospital in order to convince patients
whom the fast of Yom Kippur posed a danger to not to fast. He would quote the
words of the Radbaz who writes that one who does not listen to doctors claiming
that he places his complete trust in Hashem is a pious fool, for the Torah
gives doctors permission to heal and by default, one must follow the rules of
medicine after consulting with a prominent halachic authority.

One Suffering from an Illness which in Essence does not Pose any Danger
We should point out that even if one suffers from an ailment which in essence
is not necessarily life-threatening, nevertheless, sometimes the medications he
takes make it necessary for him to drink, and if he does not, this may pose a
danger to him. In such a situation, the patient should consult his doctor and a
prominent halachic authority to discern the proper course of action. This
situation is common in patients taking medications for mental illnesses;
indeed, sometimes, some of these illnesses can be considered life-threatening
in and of themselves.

One who Must Eat on Yom Kippur
If one must eat on Yom Kippur due to an illness, if he must eat and drink in a
regular manner, he may do so, as the is nothing that stands in the way of a
life-threatening situation. Nevertheless, usually this is not the case and one
can make do with eating or drinking in a way that he does not consume large
amount of food or beverage in one shot. Rather, one should take breaks between
eating and every time he eats or drinks, he should consume no more than thirty
grams of food or forty grams of beverage. After approximately ten minutes have
elapsed he should eat or drink a similar amount. One should prepare organized
and measured portions of food of approximately thirty grams before Yom Kippur.
One should prepare himself a utensil that holds approximately forty grams of
liquid (such as a baby bottle and the like) and every time one needs to, he
should fill it up and drink from it.

Washing and Immersing One’s Self on Yom Kippur
One may not wash himself with water on Yom Kippur. Even to place one’s finger
into water is prohibited. Nevertheless, only a pleasurable washing is
prohibited; however, if one’s hands or any other body part were soiled from
mortar and the like, one may wash them, as this does not constitute a
pleasurable washing. Immersing one’s self in a Mikveh is also forbidden on Yom
Kippur.

On the morning of Yom Kippur, one should wash his hands only until his knuckles.
One should wash each hand three times while switching off hands and recite the
“Al Netilat Yadayim” blessing, as he would any other day of the year.

One should not wash his face on the morning of Yom Kippur; if one’s face is
dirty due to eye residue and the like, one may wash the dirty place. If one is
finicky and cannot relax until he has washed his face in the morning, he may do
so on the morning of Yom Kippur. Ashkenazim are stringent in this matter and
rule that even one who is finicky cannot wash his face; rather, he can only
wash off the dirt around his eyes and the like

One may not brush one’s teeth on Yom
Kippur. Even one who acts leniently and bushes one’s teeth carefully on Tisha
Be’av may not do so on Yom Kippur at all.

***

1-Rosh-Hashana-Yom-Kippur-Succot-5781-2020.pdf
pdf icon

2-Winter-Timetable-5781-2020-21.pdf

Newsletter Nitzavim Vayelech

September 9, 2020July 13, 2022 5780

EVERY MORNING

@ 7 am

MONDAY – FRIDAY

6 am (6:15 am)

***

YAMIM NORAIM

Due to the severe limit on seating capacity

in our Bet Hakeneset,

anyone wishing to attend the

Yamim Noraim services

MUST first book a place

TODAY Wednesday 9th September 2020.

This applies to members and friends alike

however priority will be given to members.

Anyone who has not booked a seat

may find themselves without a place on the Yamim Noraim.

Please complete your booking using this link:

https://www.surveymonkey.com/r/L2K5YSX

***

***

HaGaon Rabbi Yaakov Hillel

Straight from the Heart

26 Elul and the Beauty of the Soul

https://youtu.be/Byf7hXXseTE

****

Sephardic World

Meeting – Sunday 13th September 2020

The Amsterdam Notarial Archives (1578-1915) contain millions of documents with largely unknown details about Amsterdammers and their international networks. These include records of trade with Inquisition Spain and Portugal. It is speculated that almost every Sephardic Jew in Amsterdam during the Golden Age may get a mention. Often unremarked, the notarial archives also contain a lot of information on Amsterdam’s Ashkenazi community. These documents are being digitised and indexed.

Harmen Snel is an expert on the subject. He is an archivist at the Amsterdam City Archives and eminent specialist on Jewish records, including those of the Portuguese-Jewish community of Amsterdam. Dutch and British audiences will recognise him from his appearances on TV genealogy shows. His early work with Dave Verdooner is foundational to modern Sephardic genealogy, including DutchJewry.org. Harmen continues to teach, work and publish on the subject.

Topic: Amsterdam Notarial Archives
Time: Sunday September 13, 2020 07:00 PM London (This is 7pm British summer time; GMT +1, which is 2pm in New York)

Join Zoom Meeting
https://us02web.zoom.us/j/89324771091

Our supporters on Patreon help cover our costs. If you can make a small monthly donation, it would be much appreciated. https://www.patreon.com/sephardi

***

AMUD YOMI

****

לוח זמני תפלה לקיץ תש”פ

Summer Timetable 5780 – 2020

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
8:21	8:15	9:51	7:18	6:43	6:13	7:18	11/12 Sep	נצבים־וילך

* 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 should be lit by that time, in all cases.

*****

Q & A on Parashat Nitzavim Vayelech

Netzavim

What is the connection between the verse “atem nitzavim” and the curses in the previous parsha?
29:12 – The Jewish People asked, “Who can survive such curses?” Moshe responded, “You’ve done a lot to anger Hashem, and yet “atem nitzavim” you’re still standing before Him.”
Who were the wood-choppers and water-carriers?
29:10 – Canaanites who joined the Jewish People under false pretenses.
Why can Hashem never “swap” the Jewish people for another nation?
29:12 – Because Hashem swore to their ancestors that He would never do so.
One who ignores the Torah’s warnings “adds drunkenness to thirst.” What does this mean?
29:18 – He causes Hashem to reckon his unintentional sins alongside his intentional ones, punishing him for all.
What two cities were destroyed along with Sedom and Amorah?
29:22 – Admah and Tsevoyim.
“The hidden things are for Hashem, our G-d, and the revealed things are for us…” What does this mean?
29:28 – There is collective culpability only for “open” sins, but not for “hidden” ones.
According to Rashi, how will the day of the ingathering of the exiles be “great and difficult?”
30: 3 – It will be as if Hashem needs to take each individual by the hand and lead him out of exile.
Where is the Torah not to be found? Where is it to be found?
30:12-15 – The Torah is not found in heaven nor across the ocean. Rather, it is “very close to you, in your mouth and in your heart.”
When and where did the Jewish People become culpable for each other’s sins?
30:28 – When they crossed the Jordan and accepted the oath on Mt. Eval and Mt. Grizim.
How do the earth and sky remind us to keep the mitzvot?
30:19 – The earth and heavenly bodies, although receiving neither reward nor punishment, always obey Hashem’s will. How much more should we, who stand to receive reward or punishment, obey Hashem.

Vayelech

Moshe said, “I am 120 years old today. I am no longer able to go out and come in…” How do we know this does not refer to physical inability?
31:2 – Because verse 34:7 says “His (Moshe’s) eye never dimmed, and his (youthful) moisture never departed.”
Which of Moshe’s statements to Yehoshua was later contradicted by Hashem’s command?
31:7 – Moshe told Yehoshua to share his leadership with the Elders. Hashem later commanded Yehoshua to rule alone.
Why does the Torah refer to Succot of the eighth year as though it occurred during the shemita year?
31:10 – Because the laws of the seventh year still apply to the harvest.
Why does the Torah command that babies be brought to the Torah reading?
31:12 – To give reward to those who bring them.
What does it mean that Hashem “hides His face?”
31:17 – He ignores their distress.
What function does the song Ha’azinu serve?
31:21 – It warns what will befall the Jewish People if they abandon Torah.
Which verse promises that the Torah will never be totally forgotten?
31:21 – “For (the Torah) will not be forgotten from the mouth of their offspring.”
What is the difference of opinion regarding the placing of the Torah scroll which Moshe gave the levi’im?
31:26 – Whether it was placed outside but adjacent to the Ark, or inside next to the Tablets.
On the day of Moshe’s death, why didn’t Moshe gather the people by blowing trumpets as he normally would have?
31:28 – Blowing the trumpets expressed Moshe’s dominion, and “there is no dominion on the day of death.” (Kohelet 8)
Moshe said, “For I know that after my death you will act corruptly,” but, in fact, this didn’t occur until after Yehoshua’s death. What does this teach us?
31:29 – That a person’s student is as dear to him as himself As long as Yehoshua was alive, it was as though Moshe himself were alive.

Halachot from Maran Rabbi Ovadia Yosef Ztz’l

ההכנות לימי הדין

בימים
הסמוכים לימי לראש השנה, על כל אחד ואחד מעם ישראל, להתבונן על מעשיו,לעשות
“חשבון נפש”, כדי לבחון במה יוכל לתקם את מעשיו ולשפרם, על מנת שלאחר
מכן, יעמדו לו סניגורים טובים ליום הדין.

משמעות
השם “אלול“

כתב
מרן הרב עובדיה יוסף , ש”אלול”, כלומר, משמעות השם של החודש “אלול“, היא מלשון “יאללון” שהוא התרגום הארמי למה
שנאמר אודות המרגלים “ויתורו” את ארץ כנען, “ויאללון” ית ארעא דכנען, כלומר,
לשון ריגול וחיפוש אחר מעשיו. כי בחודש אלול, מנהג ישראל קדושים לתור אחר מעשיהם,
ולבקר את עצמם, כי הם
הימים המיוחדים והמסוגלים לתיקון העונות, לחזרה בתשובה שלימה, ולעלות מעלה מעלה
בדרך העולה בית אל.

תפלות ימי חודש אלול

בלי
ספק, ריבוי התפלה והתשובה מסייעים הרבה מאד לכל אדם, והם שיעמדו לו אחר כך בימי
הדין, ראש השנה ויום הכפורים הבאים עלינו לשלום, כדי שיזכה להכתב ולהחתם לחיים
טובים, לעושר ואושר ולמלוי כל משאלותיו.

ויש
לאדם לעורר את עצמו ולהתנער מתרדמת השגרה הנופלת עליו במסע החיים האפלוליים, כי
כמה השתדלויות כל אחד עושה כדי לשפר את מצבו החומרי, בקניית בית או רכב, ובהשקעת
כוחותיו עבור מאכלות ערבים, טיולים ובילויים וכיוצא בזה, וכל מה שפועל ועושה, הכל
כאין וכאפס לעומת מה שישפר את מצבו החומרי והרוחני כאחד, בעזרת התפלות לאל נורא
עלילה בימים הנוראים הללו. וכמו שכתב הגאון החזון איש, שעל ידי התפלה, האדם פועל
להטיב את מצבו יותר ממה שיוכל לפעול על ידי השתדלות טבעית שנראה לעין כל שהשתדלות
זו מועילה.

תשובה ותפלה וצדקה

אמרו
רבותינו בתלמוד ירושלמי (תענית פ”ב), אמר רבי אלעזר, שלשה דברים מבטלין את
הגזרה, תפלה (קול), צדקה (ממון), ותשובה (צום). והביא ראיה לזה מן הפסוק. ולכן יש להרבות מאד בימים
אלה בכל אלו השלשה, צום, קול, ממון, וכמו שאמר הפייטן “ותשובה ותפלה וצדקה
מעבירין את רוע הגזירה”, ומקור הדברים בתלמוד הירושלמי כנזכר. וכתב מרן רבינו
הגדול שליט”א, שאף על פי שבדורות הקודמים היו מרבים מאד בתעניות בימים אלה,
בבחינת “תשובה”, מכל מקום בזמנינו שקשה לרוב בני האדם להתענות, יש
להרבות עוד ועוד בצדקה יתרה, ומוטב להרבות בצדקה ומעשים טובים בזמנינו יותר
מלהתענות, שעל ידי התענית הוא ממעט במלאכת שמים.

וכבר
כתבנו כמה פעמים שיש להזהר להעביר את כספי הצדקה לאנשים אחראים, בכדי שיעבירו את
המעות לעניים אמתיים, ואין לסמוך בזה על כל אדם, אפילו אם הוא מתהדרכביכול בהמלצות
גדולי הדור

Preparing for the Day of Judgment

During the days preceding Rosh
Hashanah, every single member of the Jewish nation must contemplate his/her
actions and perform some sort of self-introspection in order to ascertain how
one can improve one’s actions and Mitzvah observance so as to guarantee one’s
self powerful defenders on the Day of Judgment.

The
Definition of the Name, “Elul”
Maran
Harav Ovadia Yosef writes that the word “Elul” is similar to the
Aramaic word ” Ve’Alilu ,” which is the Aramaic translation of the
verse which is said regarding the spies sent to the Land of Israel, ” And
they spied the land.” This means that “Elul” connotes searching
through and probing one’s actions. During the month of Elul, it is the custom
of the holy Jewish nation to probe their deeds, for these days are auspicious
for atonement of sin , attaining full repentance, and reaching loftier levels
of spirituality and service of Hashem.

Prayer
During the Month of Elul
Certainly, praying copiously and repenting for one’s sins are extremely
beneficial for every individual and these things will defend a person of the
upcoming Days of Judgment of Rosh Hashanah and Yom Kippur. These will be one’s
gu arantors that one will be inscribed in the books of life, wealth,
satisfaction, and the fulfillment of all of one’s requests.

One must awaken himself from
the slumber which comes along with one’s daily routine throughout one’s life;
one should stop and think how much we invest on increasing the quality of our
physical lives by purchasing new cars or homes, focusing on obtaining only the
finest culinary delights, and going on all sorts of trips and vacations. All of
this is nothing compared to the Heavenly key to advancing one’s physical and
spiritual status as one through deep and heartfelt prayer to Hashem during
these Days of Awe. Similarly, Hagaon Chazon Ish writes that a person can
improve his situation much more through prayer than through any other natural
means that he believes may help him.

Repentance,
Prayer, and Charity
Our Sages teach us in the Talmud Yerushalmi (Ta’anit, Chapter 2), “Rabbi
Elazar says, three things nullify harsh decrees: Prayer, charity, and
repentance.” He continues to bring proofs to this idea from the
scriptures. Thus, one should practice these three things, i.e. prayer, charity,
and repentance, profusely during these days, as the hymnist writes,
“Repentance, prayer, and charity shall annul the harshness of the decree.”
The source for this is the aforementioned Talmud Yerushalmi. Maran Harav
Shlit”a writes that although in previous generations, people would fast
many times during these days in the spirit of “repentance,”
nevertheless, in our times when it is difficult for people to fast, one should
increase one’s donation of charity instead. Indeed, it is better to give more
charity in our times than to fast, for by fasting, one decreases in his service
of Heaven (for fasting weakens the body).

We have already mentioned
several times that one should take care to pass along charity funds to
responsible individuals so that they will in turn dispense these funds to truly
needy people and one should not rely on every individual regarding this matter
even if one seemingly comes with the recommendation of the generation’s leading
Torah leaders.

—

Shabbat Shalom

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Newsletter Parashat Ki Tavo

September 2, 2020July 13, 2022 5780

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Dear members

as we are approaching closer to the Yamim Noraim

and still live in uncertain times

we would like you to take a few minutes of your time

and complete the survey on the link below

so we can begin to plan for

Rosh Hashanah & Yom Kippur

Tizku Leshanim Rabot

https://www.surveymonkey.com/r/L2K5YSX

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EVERY MORNING

SUNDAY @ 7 am

MONDAY – FRIDAY @ 6 am

PLEASE HELP & SUPPORT OUR MINYANIM

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Sephardic World

Sunday 6th September 2020

Geni.com aims to build a collaborative family tree of humanity. Many love it. Others – notably Sephardic genealogists – complain that enthusiasts and fantasists on Geni confuse individuals and mangle their family trees.

To discuss Geni – the good, the bad, and the ugly – and what might be done to make it more Sephardic-friendly, we welcome one of its principle advocates, Randy Schoenberg. We shall also be joined by Jarrett Ross (the GeneaVlogger, Geni curator and IAJGS Board member) and Jacob Marrache (of Adafina genealogy and a Geni curator). We hope that those with issues with Geni will also join us.

Collaborative genealogy has great potential, especially for Sephardic genealogy where there are so many ancestors with similar names. Can we make it better?

Topic: Geni.com – Good for the Sephardim?
Time: Sunday Sept 6th, 2020 07:00 PM London (This is 7pm British summer time; GMT +1, which is 2pm in New York)

Join Zoom Meeting
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Our supporters on Patreon help cover our costs. If you can make a small monthly donation, it would be much appreciated. https://www.patreon.com/sephardi

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Best wishes,

Ton Tielen and David Mendoza
Sephardic World

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AMUD YOMI

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לוח זמני תפלה לקיץ תש"פ

Summer Timetable 5780 – 2020

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
8:39	8:30	9:46	7:35	6:58	6:27	6:45	4/5 Sep	כי תבא

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 should be lit by that time, in all cases.

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Q & A on Parashat Ki Tavo

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

When did the obligation to bring bikkurim begin?
26:1 – After the Land was conquered and divided.
Bikkurim are from which crops?
26:2 – The seven species for which Eretz Yisrael is praised.
How does one designate bikkurim?
26:2 – When he sees the first fruit ripen on a tree, he binds a piece of straw around it to mark it as bikkurim.
Who shakes the basket containing the bikkurim?
26:4 – The kohen places his hands under the hands of the one bringing it, and they wave the basket together.
What does "v'anita v'amarta" mean?
26:5 – Speak loudly.
Which Arami "tried to destroy my father?"
26:5 – Lavan.
When during the year may bikkurim be brought? Until when are the special verses recited?
26:11 – Bikkurim are brought from Shavuot until Chanukah. The verses are recited only until Succot.
Someone declaring that he separated terumah and ma'aser says: "And I didn't forget." What didn't he forget?
26:13 – To bless G-d.
What were the Jewish People to do with the 12 stones on Mount Eval?
27:2 – Build an altar.
Six tribes stood on Mount Eval and six on Mount Gerizim. Who and what were in the middle?
27:12 – Kohanim, levi'im and the Holy Ark.
Who "causes the blind to go astray"?
27:18 – Any person who intentionally gives bad advice.
How does one "strike another secretly"?
27:24 – By slandering him.
Eleven curses were spoken on Mount Eval. What is the significance of this number?
27:24 – Each curse corresponds to one of the tribes, except for the tribe of Shimon. Since Moshe didn't intend to bless the tribe of Shimon before his death, he did not want to curse them either.
Why are sheep called "ashterot"?
28:4 – Because they "enrich" (m'ashirot) their owners.
How is the manner of expressing the curses in Parshat Bechukotai more severe than in this week's parsha?
28:23 – In Bechukotai the Torah speaks in the plural, whereas in this week's Parsha the curses are mentioned in the singular.

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

דברי מרן זצ"ל בחודש אלול לאחר מלחמת שלום הגליל

בשנת התשמ"ב, פרצה מלחמת שלום הגליל, ובערב
ראש השנה בשנה ההיא, נשא מרן רבינו הקדוש רבי עובדיה יוסף זצ"ל (הכ"מ)
דברי התעוררות, שדומה כי הם ראויים באופן מיוחד לגבינו, לאחר שעברו עלינו ימים
קשים בשנה זו, בשעת חירום קשה עם מלחמתם של חיילינו בערביי העיר עזה הצוררים לנו
ומבקשים להמיתינו, וכמה וכמה אבדות יקרות אבדנו בעוונות הרבים, ואף גם צערם של כל
תושבי ישראל, ובפרט תושבי הדרום, אשר עליהם עיני עיני יורדה
מים, על חללי בת עמי, שבתוכם ילדים רכים, הגדלים בפחד ופחת, באימה וברעדה מחמת
הבאות, ואינם יודעים מה ילד יום. על כן נביא בכאן את דברי רבינו זצ"ל (בתוספת
מועטת), ישמע חכם ויוסף לקח.

הרפתקאות רבות כברו עלינו בשנה זו, במיוחד במבצע
שלום הגליל, במלחמה עקובה מדם, שנהרגו למעלה משש מעות חיילי צבא ההגנה לישראל,
בתוכם הרבה יראי שמים מרבים,
ובמיוחד ארבעים חיילי ישיבות
ההסדר. וזאת מלבד פצועי צה"ל, שרבים מהם נשארו נכים לכל ימי חייהם, בלי ידים
או בלי רגלים, או שאבדו מאור עיניהם וכדומה. וזאת מלבד הרבה
הרוגים ופצועים בתאונות הדרכים בכל ימות השנה, ואין לך יום שאין בו תאונות קטלניות.

וכשהאדם מתבונן, הלא ידע כי כל זה נגזר ונחתם
ביום הכפורים. אילו היינו מתבוננים בשנה שעברה, והיינו יודעים איזו גזירה קשה
מרחפת מעל ראשינו, ודאי היינו בוקעים שערי שמים בתפלותינו, לפני מלך מלכי המלכים,
שיחוס על פליטתנו,
ויצילנו מכף כל אויבנו.

וכן כל אלה שאינם עימנו עתה, (והם נמצאים בעולם
האמת), אילו ידעו כי כך יקרה להם בשנה זו, נתאר לעצמינו כמה היו מתעוררים ביו
הכפורים לשוב בתשובה שלימה, ולהתחנן בדמעות שליש לבטל הגזירה מעליהם. ובודאי שלא
רק הם היו עושים כן, אלא כל בני משפחותיהם, אילו ידעו מה יקרה ליקירם בשנה זו, לא
היו נחים ולא היו שוקטים עד שהיו מבטלים את הגזירה. אך מי יעמוד בסוד ה'.

ואשרי אדם החושב על זה בהקדם יום הכפורים, כי
השב בינתיים מוחלים לו, ויחשוב האדם שמא הוא גם כן חס ושלום בכלל אלה שעתידים
להסתלק במשך השנה, ויתפלל ויתוודה ויתחנן לפי ה' יתברך שיחדש עליו שנה טובה ומתוקה.

הנה קם לו האדם בבוקר רענן ובריא ושופע חיוכים,
ואומר שלום למשפחתו, ולוקח את הרכב ונפרד מהם לשלום, (כשאינו יודע שזהו השלום
האחרון שלו), על מנת לנסוע לתל אביב או לחיפה, והנה בצומת דרכים באה לקראתו משאית
דוהרת ועוברת למסלול הנגדי ועולה על מכוניתו ומרסקת אותה והוא נופל שדוד. האם תיאר
לעצמו שכך יהיה סופו? והרי אילו ידע שכך יקרה לו באותו היום, היה סוגר עצמו בשבעה
מנעולים ולא היה יוצא מפתח ביתו. אבל עיני בשר לו, והוא בעצמו הלך לקראת המוות.
כמו שאמרו בגמרא (סוכה נג.), שרגליו של האדם מוליכים אותו למקום הו הוא עתיד למות.

אבל מי שעיני שכל לו, יתבונן וידע, כי כולנו
מצויים במקום סכנה, והעולם כולו רוגש סביבינו, ומי יודע מה ילד יום. ולא רק מבחינה
בטחונית, אלא מכל בחינה שהיא,
האדם זקוק לרחמי שמים מרובים, הן
בלידת ילדיו, והן בגידולם וחינוכם, והן מצד הפרנסה והבריאות והשלום והשלווה, על
הכל האדם צריך להתבונן ולדעת, כי הכל מסור בידי שמים, ובימים אלה נגזרים על האדם
כל קורותיו במשך כל ימות השנה, וכל דבר שניתן בתפלה ותשובה וצדקה לשנותו בימים אלה
מן הקצה אל הקצה,
הלא לאחר ימי הדין נעשה הדבר קשה
פי כמה וכמה.

אשרי אדם המקדים להתבונן במחשבות אלה, כדי
להתעורר בתשובה, ושב ורפא לו. (וראה במאור ישראל, עמוד ד).

The Words of Maran zt”l During the Month of Elul
Following the First Lebanon War

The First Lebanon War broke out in the year 5742 (1982).
On Erev Rosh Hashanah of that year, Maran Rabbeinu Ovadia Yosef zt”l delivered
a powerful and uplifting speech which seems ever so appropriate for us after
just having experienced a difficult period of time, i.e. Operation Protective
Edge in which our soldiers battled courageously against terrorist elements in
the Gaza Strip who brazenly threatened the lives of millions of Israeli
citizens. Unfortunately, the Jewish nation sustained priceless losses of human
life. Similarly, the Jewish people, especially the residents of Southern Israel
and many innocent children, were made to live in terror fearing the worst and
the unexpected at any moment. It is therefore an opportune time to share the
words of Maran zt”l (with some additional insights) with our readers in
order to infuse them with the strength and support necessary for the upcoming
year.

“Many tragedies have befallen us this past year,
especially regarding the First Lebanon War, a war resulting in much bloodshed
in which over six hundred IDF forces were killed, among them many G-d-fearing
individuals especially the forty Hesder Yeshiva students. This is
besides the multitude of injured soldiers, many of whom will remain handicapped
for the rest of their lives, some without hands, feet, or eyesight. All this is
in addition to the many people killed in fatal car accidents throughout the course
of the year, for not a day passes without a deadly car crash.

If we stop to think about this, all of these horrific
incidents were decreed to befall us on Yom Kippur. If only we would be aware of
the harsh Heavenly decrees hovering above our heads, we would certainly storm
the gates of Heaven in prayer in order for the King of all kings to nullify
these decrees and save us from our enemies.

Would all the individuals who are no longer with us have
known that this would befall them this year, we can only imagine how much they
would have awakened themselves to repent fully on Yom Kippur and to shed
copious tears in order to nullify this harsh decree. Certainly, not only would
they have acted accordingly, for the families of these individuals would
likewise not rest until they succeeded in nullifying the harsh decree against
their loved ones if they would only know what lay in store for them. However,
Hashem’s secrets are not revealed to us.

Fortunate is the man who takes all of this into
consideration ahead of Yom Kippur, for one who repents beforehand is forgiven.
One should think that he is also numbered among those for whom this year will
be their last and then pray, confess, and beg Hashem to grant us all a good and
sweet new year.

Picture the following: One wakes up in the morning
feeling healthy, invigorated, and full of smiles. The individual says goodbye
to his family (not realizing that this will be his final farewell), gets in his
car, and drives off to work contently in Tel Aviv or Haifa. Sometime along his
journey, at a busy intersection, a truck speeds out of control, crosses the
divider into the opposite lanes, and smashes head on with this individual’s car
killing him instantly. Did this person realize that this would be his end? If
he would have known that this was to be his end, he certainly would not even
have left the doorway of his home and he would have locked the door with seven
locks. However, this human being with eyes of flesh brought himself to his own
death, as the Gemara (Sukkah 53a) states that one’s own feet carry one to his
place of death.

On the other hand, if one has more of an intellectual
outlook, one will understand and realize that we are all in harm’s way and the
world is erupting all around us. Who knows what the next day will bring? We do
not only do we require Heavenly mercy from a security standpoint; one requires
Heavenly mercy and assistance in every aspect of life, including meriting to
bring children into the world, raising and educating them, one’s livelihood,
health, peace, tranquility, and the list goes on and on. Every individual must
know that everything is in Hashem’s hands and what will befall a person
throughout the course of the year is being decreed during these days. Any
decree has the ability to be changed from one extreme to the other during this
time through repentance, prayer, and charity. After the Days of Awe, this task
becomes infinitely more difficult.

Fortunate is the individual who focuses on this idea and
capitalizes on these awesome days by repenting fully, for Hashem shall accept
and heal him.” (See Ma’or Yisrael-Derashot, page 4)

—

Shabbat Shalom

moorlanenews@gmail.com

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Newsletter Ki Tese

August 27, 2020July 13, 2022 5780

EVERY MORNING

@ 7 am

MONDAY – FRIDAY

6 am

***

AMUD YOMI

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לוח זמני תפלה לקיץ תש"פ

Summer Timetable 5780 – 2020

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
8:57	8:50	9:41	7:52	7:12	6:41	6:45	28/29 Aug	כי תצא

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Q & A on Parashat Ki Tese

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

Why must a captured woman mourn her family for a month in her captor's house?
21:13 – So her captor will find her unattractive.
What fraction of the inheritance does a first-born receive if he has a) one brother? b) two brothers?
21:17 – a) 2/3 b) 1/2
What will become of a ben sorer u'moreh if his parents don't bring him to court?
21:22 – He will eventually rob and kill to support his physical indulgences.
Why is it a degradation to G-d to hang a criminal's body on the gallows overnight?
21:23 – Because humans are made in G-d's image; and because the Jewish People are G-d's children.
What do you do if you find a lost object that costs money to maintain?
22:2 – Sell it and save the money for the owner.
Why does the Torah forbid wearing the clothing of the opposite gender?
22:5 – It leads to immorality.
Why does the Torah link the mitzvah of sending away the mother-bird with the mitzvah of making a railing on the roof of your house?
22:8 – To teach that one mitzvah leads to another, and to prosperity.
When is it permitted to wear wool and linen?
22:12 – Wool tzitzit on a linen garment.
What three things happen to a man who falsely slanders his bride?
22:18 – He receives lashes, pays a fine of 100 silver selah, and may never divorce her against her will.
Although the Egyptians enslaved the Jewish People, the Torah allows marriage with their third-generation converts. Why?
23:8 – Because they hosted Yaakov and his family during the famine.
Why is causing someone to sin worse than killing him?
23:9 – Murder takes away life in this world, while causing someone to sin takes away his life in the World to Come.
If one charges interest to his fellow Jew, how many commandments has he transgressed?
23:21 – Three; two negative commandments and a positive commandment.
What is the groom's special obligation to his bride during their first year together?
24:5 – To gladden her.
When is a groom required to fight in a non-obligatory war?
24:5 – When he remarries his ex-wife.
What type of object may one not take as collateral?
24:6 – Utensils used to prepare food.

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

מהלכות ומנהגי הסליחות

שנינו
בפרקי דרבי אליעזר, ארבעים יום עשה משה בהר סיני, קורא במקרא ביום ושונה במשנה
בלילה, ולאחר ארבעים יום לקח את הלוחות וירד אל המחנה, וביום י"ז בתמוז שבר
את הלוחות, ועשה (שהה) ארבעים יום במחנה, עד ששרף את העגל וכתתו (וטחן אותו) כעפר הארץ,
והרג את כל (מי) אשר נשק לעגל, והכרית עבודת העגל מישראל, והתקין כל שבט במקומו.
ובראש חודש אלול אמר הקדוש ברוך הוא למשה, עלה אלי ההרה, שסלח הקדוש ברוך הוא לישראל. והעבירו
שופר בכל המחנה, להודיע שמשה עולה להר, שלא יטעו עוד אחרי עבודה זרה. עד כאן.
ומבואר אם כן שביום ראש חודש אלול החל הקדוש ברוך הוא לסלוח לעם ישראל. וכך הדבר
לעולם, שהימים הללו מסוגלים ביותר לסליחה וכפרה ולחזרה בתשובה.

מנהג הסליחות
מכיון
שביום ראש חודש אלול, אמר הקדוש ברוך הוא למשה שיעלה לקבל לוחות שניות, שסלח לעדת ישראל, נהגו
הספרדים ובני עדות המזרח, להשכים לבית הכנסת בכל יום לומר סליחות ותחנונים, מיום
ראש חודש אלול, עד יום הכיפורים, שבו ירד משה רבינו מן ההר והביא לוחות שניות.
ובליל ראש חודש עצמו אין לומר סליחות. על כן בשנה זו, (תשע"ג), שחל ראש חודש
אלול בימים שלישי ורביעי, יחלו באמירת הסליחות רק מליל יום חמישי, אחר חצות.
ומימים ימימה היו נוהגים כולם, לקום באשמורת הבוקר ממש לשם אמירת הסליחות, והיו
עולים ומתעלים בימי חודש אלול, ומתעוררים
לשוב בתשובה שלימה על כל מעשיהם, עד לימי ראש השנה ויום הכפורים, שאז היו מגיעים כולם
למעלה רוחנית גדולה, וממש נרגשת היתה באויר האוירה המיוחדת של קדושת הימים הללו,
מתוך תפילה ותשובה. ואף הילדים בני החינוך היו מתאספים יחד עם אבותיהם לבתי הכנסת
בכל בוקר באשמורת, וכך יראת שמים מיוחדת היתה נסוכה על פני הבריות. ועתה בעונות
הרבים, רק בדור האחרון ממש, הולך
ונחלש תוקפו של המנהג הנפלא הלז, ועל כל אחד ואחד לעורר את עצמו ואת בני ביתו
להתחזק בימי חודש אלול בתשובה ובתפילה.

עדות
האשכנזים לא נהגו לומר סליחות מראש חודש אלול, אבל נהגו לתקוע בשופר בכל יום מימים
אלו (מיום א' אלול, כלומר, מחר יום רביעי), אחר תפילת שחרית, כדי להזהיר את ישראל
שיעשו תשובה, שנאמר (עמוס ג.) "אם יתקע שופר בעיר ועם לא יחרדו". גם
נהגו כן כדי לערבב את השטן, ויש מקומות שתוקעים גם כן בתפילת ערבית.

ומנהג
האשכנזים להתחיל לומר סליחות מליל ראשון (מוצאי שבת) שלפני ראש השנה, ואם חל ראש
השנה ביום שני או ביום שלישי, מתחילים לומר סליחות מליל יום ראשון שבוע שלפניו.
ולכן בשנה זו (התשע"ג), שיחול יום ראש השנה ביום חמישי, יחלו האשכנזים באמירת
הסליחות החל מליל יום ראשון כ"ו באלול, שהוא מוצאי שבת פרשת "נצבים וילך."

Laws and Customs of Selichot

The Source for the
Significance of the Month of Elul

It is taught in Pirkei De'Rabbi Eliezer: "For forty days on Mount Sinai,
Moshe Rabbeinu would read the written Torah during the day and study the oral
Torah during the night. At the end of forty days, he took the Tablets and
descended to the camp. On the Seventeenth of Tammuz he broke the Tablets and
stayed in the camp for forty days until he burnt the Golden Calf and ground it
as fine as the dust of the earth, killed anyone who had kissed the Golden Calf,
uprooted the service of the Golden Calf from Israel, and established every
tribe in its proper place. On Rosh Chodesh Elul, Hashem told Moshe, 'Ascend to
Me from the mountain,' for Hashem had indeed forgiven the Jewish nation. They
sounded a Shofar through the entire camp to notify all that Moshe had ascended
the mountain in order that they not stray after idolatry once again." We
see that on the day of Rosh Chodesh Elul, Hashem began forgiving the Jewish
people. It was therefore established that these days would forever be days
especially auspicious for forgiveness, atonement, and repentance.

The Custom of Selichot

Since on that day Hashem told Moshe to ascend in order to receive the second
pair of Tablets, for He had forgiven the Jewish nation, Sephardic and Middle
Eastern Jews customarily arise early in the morning and make their way to the
synagogue to recite Selichot (literally, "Forgiveness") and
supplications beginning from Rosh Chodesh Elul until Yom Kippur, which was the day
Moshe descended the mountain and brought us the second pair of Tablets.
Selichot are not recited on the night of Rosh Chodesh itself. Thus, this year,
5773, when Rosh Chodesh Elul falls out on Tuesday and Wednesday, Selichot are
recited beginning from Thursday, which really begins from the halachic midnight of Wednesday night.
For many generations, people would wake up at the early hours of the morning in
order to recite Selichot and they would reach lofty levels during the month of
Elul while rousing themselves to repent completely for all of their deeds until
the days of Rosh Hashanah and Yom Kippur when everyone would reach truly lofty
spiritual levels through prayer and repentance. Even children of several years
old would gather together in the synagogues with their fathers early every
morning and the spiritual atmosphere of the Days of Awe would rest on everyone.
Unfortunately, nowadays, only in the past generation or so has this wonderful
custom become weak; it is incumbent on everyone to encourage himself and his
household to strengthen themselves in prayer and repentance during the month of
Elul.

Ashkenazi communities
customarily do not recite Selichot beginning from Rosh Chodesh Elul; however,
they do customarily blow the Shofar every day during this period after
Shacharit services in order to advise the Jewish nation to repent as the verse
(Amos, Chapter 3) states: "Shall a Shofar be sounded in a city and its
people will not tremble?" Another reason for this custom is to confuse the
Satan. Some places sound the Shofar during Arvit services as well.

The Ashkenazi custom is to
begin reciting Selichot from the Sunday (or Motza'ei Shabbat) before Rosh
Hashanah. If Rosh Hashanah falls out on Monday or Tuesday, they customarily
begin reciting Selichot from the Sunday of the previous week. Thus, this year,
5773, when Rosh Hashanah falls out, G-d-willing, on Thursday, Ashkenazim will
begin reciting Selichot from the halachic midnight of the 26^th
of Elul, Motza'ei Shabbat Parashat Nitzavim-Vayelech.

—

Shabbat Shalom

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Moor Lane – ק"ק שערי תפילה

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

Author: moorlane

השומע קול רעם בלילה

One Who Hears Thunder at Night

דין הזכרת משיב הרוח

The Laws of Mentioning “Mashiv Ha’Ruach”

השומע קול רעם בלילה

One Who Hears Thunder at Night

דין הזכרת משיב הרוח

The Laws of Mentioning “Mashiv Ha’Ruach”

Questions

Answers

מצות אכילת כזית בסוכה בלילה הראשון ודין מצטער מן הסוכה

The Laws of Eating a Kezayit of Bread in the Sukkah on the First Night of Sukkot and One who is Uncomfortable in the Sukkah

Netzavim

Vayelech

מצות אכילת
כזית בסוכה בלילה הראשון ודין מצטער מן הסוכה

The Laws of Eating
a Kezayit of Bread in the Sukkah on the First Night of Sukkot and One who is
Uncomfortable in the Sukkah