Newsletter Parashat Vayakhel Pekude – Parashat Hachodesh

March 18, 2020July 13, 2022 5780

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This Shabbat

Shabbat HaChodesh

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Covid 19 Corona Virus

Dear Members & Friends of Moor Lane

As you already know we are living

in unprecedented times

where this Global Pandemic of the

Covid 19 Corona Virus

is affecting everyone globally

& we in Manchester are no different,

although we are not yet in

the same situation as in other countries

the situation is constantly changing

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Moorlanenews

will Beezrat Hashem

endeavour to update you

as of when we receive information about

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משיח צדקנו במהרה בימינו אמן

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Suggested Teffilot

for the current

Global Pandemic

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Start you day learning Torah

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Breakfast & Short Shiur

straight after Shacharit (8 am)

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The Shiurim about

Chag of Pesach

by the kollel

continues

TODAY

Wednesday 18th,

and continuing on the

25th of March

at 7pm till 7.30 pm Arbit

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New Opportunity for learning

The Avrechim of the Kollel are able to learn with the Kahal

from 6.50 pm till Arbit at 7.30 pm every evening

Need a partner?

contact Rabbi Stamler

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Mechirat Chametz

Selling of the Chametz

form attached to this email

In order to avoid misplacing

please hand form directly to a member of the mahamad,

Sunday 5th April

alternatively you can drop off or send it directly

to the

Manchester Bet Din

Please Note:

Completed Forms Should

NOT

1) be left in the Shul box of a member of the Mahamad

2) sent by email to moorlanews@gmail.com

as they may not get seen in time for handing in

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Pesach List

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Please Note

latest time for saying

Keriat Shema

on Shabbat morning

9:12 am

לוח זמני תפלה לחורף תש"פ

Winter Timetable 5780 – 2019/20

מוצאי שבת	ערבית )מוצ"ש(	שקיעה	מנחה שבת	סוף זמן קריאת שמע	הדלקת נרות	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Sunset	Minha	Shema before	Candle Lighting	Minha & Kabbalat Shabbat	Date	Parasha
PM	PM	PM	PM	AM	PM	PM
7:14	7:05	6:24	5:45	9:12	6:08	6:08	20/21 Mar	ויקהל–פקודי (ש''מ) (החודש)

Shabbat Services

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

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Q & A on Parashat Vayakhel – Pekude

Vayakhel

On which day did Moshe assemble the Jewish People?
Why is the prohibition against doing work on Shabbat written prior to the instruction for building the Mishkan?
Why does the Torah specify the particular prohibition of lighting a fire on Shabbat right after it had already noted the general prohibition of doing work on Shabbat?
What function did the "yitdot hamishkan" serve?
What function did the "bigdei hasrad" serve?
What was unusual about the way the women spun the goat's hair?
Why were the Nesi'im last to contribute to the building of the Mishkan? How does the Torah show dissatisfaction with their actions?
Who does the Torah identify as the primary builders of the Mishkan? From which tribes were they?
What time of day did the people bring their daily contributions for the construction of the Mishkan?
For what was the woven goat's hair used?
What image was woven into the parochet?
Why does the Torah attribute the building of the aron to Bezalel?
Where were the sculptured cheruvim located?
How many lamps did the menorah have?
Of what materials was the mizbe'ach haketoret composed?
Of what material was the mizbe'ach ha'olah composed?
The kiyor was made from copper mirrors. What function did these mirrors serve in Egypt?
How did the kiyor promote peace?
The kiyor was made from the mirrors of the women who were crowding at the entrance to the Ohel Mo'ed. Why were the women crowding there?
Of what material were the "yitdot hamishkan" constructed?

Pekudei

Why is the word Mishkan stated twice in verse 38:21?
Why is the Mishkan called the "Mishkan of Testimony"?
Who was appointed to carry the vessels of the Mishkan in the midbar?
Who was the officer in charge of the levi'im?
What is the meaning of the name Bezalel?
How many people contributed a half-shekel to the Mishkan? Who contributed?
Which material used in the bigdei kehuna was not used in the coverings of the sacred vessels?
How were the gold threads made?
What was inscribed on the stones on the shoulders of the ephod?
What was on the hem of the me'il?
What did the Kohen Gadol wear between the mitznefet and the tzitz?
What role did Moshe play in the construction of the Mishkan?
Which date was the first time that the Mishkan was erected and not dismantled?
What was the "tent" which Moshe spread over the Mishkan(40:19)?
What "testimony" did Moshe place in the aron?
What function did the parochet serve?
Where was the shulchan placed in the Mishkan?
Where was the menorah placed in the Mishkan?
Who offered the communal sacrifices during the eight days of the dedication of the Mishkan?
On which day did both Moshe and Aharon serve as kohanim?

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

Vayakhel

35:1 – The day after Yom Kippur.
35:2 – To emphasize that the building of the Mishkan doesn't supersede the laws of Shabbat.
35:3 – There are two opinions: One opinion is to teach that igniting a fire on Shabbat is punishable by lashes as opposed to other "melachot" which are punishable by death. The other opinion is to teach that violation of numerous "melachot" at one time requires a separate atonement for each violation.
35:18 – The edges of the curtains were fastened to them. These were inserted in the ground so the curtains would not move in the wind.
35:19 – They covered the aron, the shulchan, the menorah, and the mizbachot when they were packed for transport.
35:26 – It was spun directly from off the backs of the goats.
35:27 – The Nesi'im reasoned that they would first let the people contribute materials needed for the Mishkan and then they would contribute what was lacking. The Torah shows its dissatisfaction by deleting a letter from their title.
35:30, 35:34 – Bezalel ben Uri from the tribe of Yehuda; Oholiav ben Achisamach from the tribe of Dan.
36:3 – Morning.
36:14 – It was made into curtains to be draped over the Mishkan.
36:35 – Cherubim. (See Rashi 26:31)
37:1 – Because he dedicated himself to its building more than anyone else.
37:7 – On the two extremities of the kaporet (cover of the aron).
37:23 – Seven.
37:25,26 – Wood overlaid with gold.
38:1-2 – Wood overlaid with copper.
38:8 – These mirrors aided in the proliferation of the Jewish People. The Jewish women in Egypt would look in the mirrors so as to awaken the affections of their husbands who were exhausted by their slave labor.
38:8 – Its waters helped a woman accused of adultery to prove her innocence.
38:8 – To donate to the Mishkan.
38:20 – Copper.

Pekudei

38:21 – To allude to the Beit Hamikdash that would twice be taken as a "mashkon" (pledge) for the sins of the Jewish People until the nation repents.
38:21 – It was testimony for the Jewish People that G-d forgave them for the golden calf and allowed His Shechina to dwell among them.
38:21 – The levi'im.
38:21 – Itamar ben Aharon.
38:22 – "In the shadow of G-d."
38:26 – 603,550. Every man age twenty and over (except the levi'im).
39:1 – Linen (See Rashi 31:10).
39:3 – The gold was beaten into thin plates from which threads were cut. (See Rashi 28:6).
39:6, 39:7 – The names of the tribes.
39:24,25 – Woven pomegranates and golden bells.
39:31 – Tefillin.
39:33 – He stood it up.
40:17 – Rosh Chodesh Nissan of the second year in the desert. For seven days before this, during the consecration of Aharon and his sons, Moshe erected and dismantled the Mishkan. (Rashi 39:29)
40:19 – The curtain of goatskin.
40:20 – The Luchot Habrit.
40:21 – It served as a partition for the aron.
40:22 – On the northern side of the Ohel Mo'ed, outside the parochet.
40:24 – On the southern side of the Ohel Mo'ed opposite the shulchan.
40:29 – Moshe.
40:31 – On the eighth day of the consecration of the Mishkan.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

הכשר השולחן והשיש

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

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

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

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

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

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

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

Koshering Tables and Countertops

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

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

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

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

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

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

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

דין הכשר כלים לפסח

בהלכות
הקודמות

הזכרנו
שאין להשתמש בפסח בכלי חמץ, מפני שהם בלועים מחמץ כמו שהסברנו.
והנה
דיני הכשר כלים לפסח הם קשים גם מבחינה הלכתית וגם מבחינה מעשית, ומרן רבינו הגדול
רבי עובדיה יוסף זצ"ל סידר לנו בחבוריו ובשעוריו את דיני הכשרת הכלים לחג
הפסח.

כל
כלי, דרך ההכשר שלו היא כפי דרך השימוש בו, משום שכלל יש בידינו "כבולעו כך
פולטו" ולפיכך כלי שדרך השימוש בו היא על ידי בישול, כגון סיר בישול,
דרך
ההכשר שלו היא כתשמישו, והיינו להגעילו, כלומר לטובלו, בתוך כלי עם מים רותחים.
וצריך שיהיו המים רותחים בכלי ראשון, (כלומר, יש להגעיל את הכלי במים רותחים
שנמצאין בכלי הראשון שבו הם רתחו, אבל אין להגעיל את הכלי בתוך מים רותחים ששפכו
אותם מהכלי שבו הם רתחו לכלי אחר, כי כלי זה כבר אינו כלי ראשון, אלא כלי שני,
ואין המים שבכלי שני רותחים דיים בכדי לגרום להפלטת מה שבלוע בתוך הכלי שמטבילים
בתוכו.) ולכן סכינים וכפות וכיוצא בזה, אפשר להגעילם על ידי שיטבלם בתוך מים רותחים
שבקומקום החשמלי, על ידי שיטביל תחילה צד אחד של הסכין ולאחר מכן את צידו השני.
(ואם הידית של הסכין עשויה עץ אי אפשר להכשירה בהגעלה).

קודם
ההגעלה יש לנקות את הכלים היטב לבל ישאר בהם שום שמץ לכלוך או חלודה.

שפודים
ואסכלאות שמשתמשים בהם באש בלא אמצעות נוזלים, צריכים ליבון באש ממש עד שיהיו
ניצוצות ניתזין מהם, דהיינו עד שיאדים הברזל. וכן הדין ב"סיר פלא"
שאופים
בו עוגה חמץ על גבי הכיריים במשך כל ימות השנה, ההכשר שלו הוא רק על ידי
"ליבון חמור" דהיינו ליבון על גבי אש עד שיאדים הברזל. ובסירים בדרך כלל
הדבר אינו אפשרי מבחינה מעשית ולכן בהכרח יש לקנות סיר חדש. אבל סיר שהשתמשו בו רק
לבישול, יש לו הכשר כאמור על ידי הגעלה ברותחין.

החצובה,
שהיא
הברזל המונח סמוך לאש על גבי הכיריים, יש לנקותה ולהגעילה ברותחין.
ואם
עירה עליה (שפך עליה) מים רותחים מכלי ראשון, הוכשרה בכך. ומותר להשתמש בה בפסח.

ובהלכה
הבאה נבאר עוד פרטי דינים בזה.

The Laws of Koshering Vessels for Pesach

In
the previous
Halacha, we have explained
that one should not use Chametz vessels on Pesach since they have Chametz
flavor absorbed in them. Since the laws of koshering vessels for Pesach are
difficult both from a halachic and a practical
perspective, Maran Rabbeinu Ovadia Yosef zt”l
has arranged these laws for us in a clear and concise manner in his lectures as
well as in his works.

A vessel is koshered in the same manner it is generally used, for we have a
rule, “The same way it absorbs is the same way it releases.” Therefore, any
vessel which is used for cooking, such as a pot, the method of koshering it is
the same way it is used, i.e. a process called “Hag’ala” which is immersing it
in a pot of boiling water. The boiling water must be in “Keli Rishon” (meaning
that the vessel must be immersed into boiling water which is in the original
vessel where the water was boiled in and is still on the flame; however, one
should not perform Hag’ala in a vessel which the water was not originally
boiled in and was merely poured into from the original vessel which was on the
fire, for this vessel is not considered a “Keli Rishon” and is merely a “Keli
Sheni.” The water in a “Keli Sheni” is not considered boiling enough to cause
the vessel immersed into it to release its Chametz flavor). Thus, knives,
spoons, and the like can be koshered by immersing them into water boiled in a
pot on the flame or an electric kettle by first immersing one end of the knife
followed by the other end. (If the handle of the knife is made of wood, it
cannot be koshered through Hag’ala.)

Before performing Hag’ala, one must clean the vessel thoroughly and make sure
no residue or rust remains.

Skewers and spits which are used with fire but without liquids must be torched
with fire until sparks emerge, i.e. when the metal turns red. The same applies
to a “Wonder Pot” which is used to bake Chametz cakes throughout the year which
can only be koshered by torching it with fire until the metal turns red-hot.
Usually, this is not practical with regards to pots and one must therefore
purchase new pots for Pesach. Nevertheless, a pot which was used only for
cooking Chametz throughout the year can be koshered with Hag’ala as we have
explained.

The grate, which is the square or round metal piece which the pots and pans sit
on the stovetop during cooking, should be koshered by cleaning it well and
immersing it into boiling water in a Keli Rishon. However, if one pours boiling
water from a Keli Rishon onto it, it is nevertheless koshered and is then
permissible for use on Pesach.

In the next Halacha, we shall, G-d-willing, discuss this
matter further.

דיני
הכשר כלים לפסח (המשך)

ביארנו,
שיש
להשתמש בפסח בכלים שלא נבלע בהם חמץ, דהיינו כלים חדשים (או מיוחדים לפסח), או
כלים שהוכשרו לפסח. ובדרך כלל דרך ההכשר של הכלי הוא כדרך השימוש בו.

צלחות
וקערות, ששמים בהן מאכלים חמים, אבל לא משתמשים בהן ככלי ראשון ממש,
דהיינו שהדרך היא שכששמים בהן מאכל, יוצקים אותו לתוכן מתוך סיר אחר, (שאותו סיר
הוא היה הכלי הראשון שרתחו בו המים) הכשרן הוא כדרך שימושן, דהיינו על ידי שיערו (מלשון עירוי
– שפיכה) עליהם מים רותחים מכלי ראשון (למשל, מתוך הקומקום החשמלי שבו רתחו המים),
וכל שכן שניתן להכשירם על ידי הגעלה ממש, דהיינו להטבילן בתוך מים רותחים בכלי
הראשון שהם רותחים בו.

מחבת,
שמטגנים
בו מאכלי חמץ בשמן, נחלקו בו הפוסקים אם דינו כדין סיר שמבשלין בו תבשילים של חמץ
שדי לו בהגעלה, או שמא מכיון שאין בו נוזלים כל כך, דינו כדין שיפודים שצריכים
ליבון על ידי אש. ומנהג הספרדים הוא שדי למחבת בהגעלה, ואילו למנהג האשכנזים יש
להצריך ליבון באש למחבת. וכתב מרן רבינו הגדול רבי עובדיה יוסף זצ"ל, שאף
למנהג האשכנזים אין להצריך שהמחבת תרתח על ידי אש עד שהיא תאדים אלא די בליבון קל,
דהיינו שהמחבת תתחמם עד שאם ישימו עליה קש הוא ישרף.

כל
כלי שלא השתמשו בו ברותחין, כגון כלי כסף, וכן המקרר והמקפיא וכדומה, אינם צריכים
שום הכשר, ודי להם בניקוי היטב בלבד.

כלי
חרס אין להם שום הכשר כלל ואף אם ילבנם היטב באש, לעולם הם עומדים באיסורם. וכלי
זכוכית, אינם צריכים הכשר כלל ולדעת מרן השלחן ערוך די להם בשטיפה כהוגן, אך מנהג
האשכנזים להחמיר בזה. וכבר הזכרנו מחלוקת זו בהלכות בשר וחלב. כלי פורצליין, אף
למנהג הספרדים, דינם ככלי חרס ולא מועיל להם שום הכשר.

יש
להשתדל ככל האפשר שהכלים יוגעלו לאחר שיעברו עליהם עשרים וארבע שעות בלי שימוש.
ומותר להגעיל כלי חלב וכלי בשר בזה אחר זה, בתוך כלי
גדול.

The Laws of Koshering Vessels for Pesach-Continued

We
have explained that on Pesach one must use vessels and dishes
that have not absorbed Chametz, meaning either new vessels (or vessels
designated specially for Pesach use) or vessels that have been koshered for
Pesach. Usually, the way to kosher a vessel is in the same manner it is
normally used.

Regarding plates and bowls that hot foods are placed in but are not used as a
real “Keli Rishon” (i.e. a vessel with boiling hot liquid directly on the fire
or heat source), meaning that when food is placed in them, it is usually dished
out of another pot (and this pot was the “Keli Rishon” where the water was
actually boiled), their koshering process is in the way it is used, i.e.
through pouring boiling water on them from a “Keli Rishon” (for instance, from
an electric kettle that water was boiled in). Certainly, these items may be
koshered through “Hag’ala,” meaning immersing them into boiling water in a
“Keli Rishon” where the water was boiled.

Regarding pans that are used to fry Chametz foods in oil, the is a disagreement
in the Poskim whether it can be halachically considered like a pot that Chametz
foods are cooked in and Hag’ala will be sufficient or since not much liquid is
used to fry foods in it, it should have the halachic
status of skewers which require “Libun,” torching with fire. The custom of
Sephardic Jewry is that Hag’ala is sufficient for frying pans, while the
Ashkenazim customarily require Libun with fire for these pans. Maran Rabbeinu
Ovadia Yosef zt”l
writes that even according to the Ashkenazi custom, it is not necessary to fire
up the pan to such a degree that it turns red-hot; rather, a light Libun, i.e.
that it becomes hot enough from the fire that if a straw would come in contact
with the pan it would burn, is sufficient.

Any vessels not used with hot foods or liquids, such as silver goblets,
refrigerators, and freezers, do not require any koshering and a thorough
cleaning is sufficient.

Vessels made of pottery are unable to be koshered; even if they were to be
torched with fire very well, they would remain in their forbidden state.
According to Maran Ha’Shulchan Aruch, glass vessels need no koshering and
washing it well will be sufficient. However, Ashkenazim customarily act
stringently regarding glass vessels. Even according to the custom of the
Sephardim, porcelain vessels are treated as pottery and cannot be koshered.

It is preferable, wherever possible, to perform Hag’ala on vessels needing koshering
only after they have not been used for twenty-four hours. It is permissible to
perform Hag’ala on meat and dairy vessels one after another when the Hag’ala is
being done in a large pot.

—

Shabbat Shalom

moorlanenews@gmail.com

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SKA-Pesah-List-2020.pdf.pdf.pdf

Newsletter Parashat Ki Tisa – Parashat Para

March 10, 2020July 13, 2022 5780

Please help support our minyanim whenever possible

we are stronger in numbers

****

This Shabbat

Shabbat Parah

by Rabbi Eli Mansour

Shabbat Parah- The Shabbat After Purim

On the Shabbat immediately following Purim, we take
a second Torah scroll from the ark and read from it the section known as
"Parashat Para." Parashat Para, which tells of the laws of the Para
Aduma (the red heifer, whose ashes were used to sprinkle on those who had
become ritually impure), is the opening section of Parashat Chukat, until the
words, "Ve'ha'nefesh Ha'noga'at Titma Ad Ha'arev" (Bamidbar 19:1-22).

Tosefot in Masechet Berachot (13) write that the annual reading of Parashat
Para constitutes a Torah obligation; this is mentioned by other Rishonim
(Medieval Talmudists), as well, including the Rashba (Spain, 1235-1310), the
Ritva (Spain, 1250-1330) and Terumat Ha'deshen (Rabbi Yisrael Isserlin,
Germany-Austria, 1390-1460). The Shulchan Aruch indeed records this position.

Later writers have raised the question of where the Torah introduces such an
obligation. If, indeed, this reading is required according to Torah law, this
requirement must have a clear Biblical source. The work "Yalkut
Ha'gershuni" suggests that this reading is obligated by force of the
Torah's admonition to recall the unfortunate incident of the sin of the golden calf
(Devarim 9:7). As this incident marks a very sad moment in our nation's
history, we prefer not to read the actual narrative of the golden calf, and we
instead read about the Para Aduma, which serves to atone for the sin of the
golden calf. Indeed, the Sages describe the cow used for this ritual as the
mother that comes to clean the mess made by her daughter, the calf. Thus, the
reading of the Para Aduma section fulfills the Torah obligation to recall the
incident of the golden calf.

Others, however, have questioned this explanation. If this is the obligation we
seek to fulfill, we can just as easily do so on the Shabbat when we read
Parashat Ki Tisa, which contains the narrative of the golden calf. On this
Shabbat we could instruct the congregation to have in mind while listening to
this reading to fulfill the Torah obligation of remembering the incident of the
golden calf. Rather than instituting a special reading, we could fulfill this
requirement through the standard, scheduled reading of Parashat Ki Tisa. Furthermore,
when all is said and done, the Sages speak of the Para Aduma ritual as a Chok –
a Mitzva whose underlying rationale eludes human comprehension. It is therefore
difficult to claim that this Mitzva serves solely as atonement for the sin of
the golden calf.

The Aruch Ha'shulchan (Rabbi Yechiel Epstein of Nevardok, Bielorussia
1829-1888) suggests a different Biblical source of the obligation to read
Parashat Para. The Torah instructs in this section, "Ve'hayeta Lachem
Le'chukat Olam" – that this law "shall be for you an eternal
statute." The Torah here requires that we observe this law
"eternally," despite the fact that this Mitzva of purifying oneself
with the ashes of Para Aduma applies only when the Temple stands. The Aruch Ha'shulchan
therefore suggests that the Torah here refers to an obligation to verbally
recall this process by reading the relevant section in the Torah, even when
practically the ritual cannot be performed.

In any event, other scholars claimed that the reading of Parashat Para originates
from Chazal (the Sages), and is not required by Torah law. Some even claim that
Tosefot did not, in fact, cast this requirement as a Torah obligation. This
theory contends that Tosefot had written the abbreviation "Peh-Peh,"
referring to "Parashat Purim," the section read on Purim telling of
the battle with Amalek, with which one can fulfill the Torah obligation to
recall Amalek's hostility. Later editors mistakenly understood the abbreviation
as referring to "Parashat Para," and therefore reached the erroneous
conclusion that Tosefot viewed this reading as a Torah obligation. However,
this theory is difficult to accept in light of the fact that numerous other
Rishonim, as mentioned above, side with Tosefot on this matter. It is hard to
imagine that they were all misled by a printing error.

Are women included in the obligation of Parashat Para?

Presumably, this would depend on the two sources mentioned above. According to
the "Yalkut Ha'gershuni," as we have seen, we read Parashat Para to
recall the incident of the golden calf. If so, then women, who did not take
part in the worship of the golden calf, should be excluded from this
obligation. According to the Aruch Ha'shulchan, however, who explained that
this reading fulfills the obligation of eternally remembering the Para Aduma
purification ritual, it should apply equally to women, who are likewise
required to undergo purification through the process of the Para Aduma.

Therefore, women should endeavor to come to the synagogue to hear the reading
of Parashat Para. If this presents a problem given their domestic
responsibilities, they may remain at home.

It should also be noted that the highest-quality Torah scroll available should
be used for this reading, since according to many it constitutes a Torah
obligation.

Summary: There is a difference of opinion as to whether the reading of Parashat
Para on the Shabbat following Purim constitutes a Torah obligation, or was
ordained by the Rabbis. Women should make an effort to come to the synagogue
for this reading unless it poses considerable difficulty, and the
highest-quality Torah scroll should be used for this reading.

***

Start you day learning Torah

****

Breakfast & Short Shiur

straight after Shacharit (8 am)

****

There will be a series of

3 shiurim about the

Chag of Pesach

by the kollel

Starting

THIS

Wednesday 11th,

and continuing on the

18th and 25th of March

at 7pm till 7.30 pm Arbit

*****

New Opportunity for learning

The Avrechim of the Kollel are able to learn with the Kahal

from 6.50 pm till Arbit at 7.30 pm every evening

Need a partner?

contact Rabbi Stamler

****

Machirat Chametz

Selling of the Chametz

form attached to this email

In order to avoid misplacing

please hand form directly to a member of the mahamad,

Sunday 5th April

alternatively you can drop off or send it directly

to the

Manchester Bet Din

Please Note:

Completed Forms Should

NOT

1) be left in the Shul box of a member of the Mahamad

2) sent by email to moorlanews@gmail.com

as they may not get seen in time for handing in

****

Please Note

latest time for saying

Keriat Shema

on Shabbat morning

9:21 am

לוח זמני תפלה לחורף תש"פ

Winter Timetable 5780 – 2019/20

מוצאי שבת	ערבית )מוצ"ש(	שקיעה	מנחה שבת	סוף זמן קריאת שמע	הדלקת נרות	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Sunset	Minha	Shema before	Candle Lighting	Minha & Kabbalat Shabbat	Date	Parasha
PM	PM	PM	PM	AM	PM	PM
7:01	6:55	6:11	5:35	9:21	5:55	5:55	13/14 Mar	כי תשא (פרה)

Shabbat Services

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

****

Q & A on Parashat Ki Tisa

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

How many "geira" are in a shekel?
30:13 – Twenty.
What was the minimum age of military service in the Jewish army?
30:14 – Twenty.
What were the three different types of terumah donated?
30:15 – For the adanim (sockets), for the purchase of communal sacrifices, and for the building of the Mishkan.
The Jews were counted after Yom Kippur and again after Pesach. Both times they numbered the same amount. How can this be? Didn't some 19-year olds turn 20 during that six month period?
30:16 – Their ages were calculated based on Rosh Hashana, not based on their individual birthdays.
How many ingredients comprise the incense of the Mishkan?
30:34 – Eleven ingredients were used making the incense.
According to Rashi, why are sailors called "malachim?"
30:35 – Because they stir (malach) the water with their oars.
What is the difference between chochma (wisdom), bina (understanding), and da'at (knowledge)?
31:3 – Chochma is knowledge acquired from others. Bina is the deduction of new knowledge from what one has already learned. Da'at is holy inspiration.
Shabbat is a "sign." What does it signify?
31:13 – It is a sign between G-d and the Jewish People that He has chosen them and a sign to the nations of the world that He has sanctified the Jewish People.
When did the Jewish People begin to give contributions for the building of the Mishkan?
31:18 – The 11th of Tishrei.
How many books are there in Tanach?
31:18 – 24.
From where did the men take the earrings that they donated to make the calf?
32:2,3 – From their ears.
Why did Aharon build the altar for the golden calf by himself?
32:5 – He hoped that by building it by himself it would take longer and in the interim Moshe would return.
Why did Moshe break the Tablets?
32:19 – Moshe reasoned: If the Torah forbids those who have estranged themselves from the Torah to partake in even a single commandment (Pesach sacrifice), surely the entire Torah cannot be given to a whole nation which has estranged itself from G-d!
How can two brothers belong to two different tribes?
32:27 – Half-brothers, sharing the same mother.
Why did Moshe ask that his name be erased from the Torah?
32:32 – So people shouldn't say "Moshe was unworthy to plead for mercy on behalf of the Jewish people."
How has the sin of the golden calf affected the Jewish People throughout history?
32:34 – Whenever G-d punishes the Jewish People, part of that punishment comes as payment for the sin of the golden calf.
In verse 33:2, G-d says that the inhabitants of Eretz Canaan would be driven out of the Land. In that verse, only six of the seven Canaanite nations are mentioned. What happened to the seventh?
33:2 – The seventh nation, the Girgashites, voluntarily emigrated.
How did G-d show that He forgave the Jewish People?
33:14 – He agreed to let His Shechina dwell among them.
How did Moshe become wealthy?
34:1 – Moshe carved the Tablets out of precious stone. G-d commanded Moshe to keep the leftover fragments.
How do the light rays shining from Moshe's face show us the powerful effect of sin?
34:35 – Before the sin of the golden calf, the people would not have been afraid to look at the light rays, but after the sin they were afraid.

*******

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

זהירות בעניני חמץ

———————————————–
אנו עומדים סמוך לימי
הפסח הבאים עלינו לטובה, ולכן נתחיל לבאר הלכות פסח, על פי מה שכתבנו בזה בשנים
קודמות, ובתוספת נוסף.
———————————————–

איסור אכילת והנאה מן החמץ
נאמר בתורה (שמות יג) לענין ימי חג
הפסח "מצות יאכל את שבעת הימים, ולא יראה לך חמץ ולא יראה לך שאור בכל גבולך".

ובגמרא במסכת פסחים (דף כא: ועוד), למדו רבותינו
ממדרש הפסוקים, שהחמץ בפסח אסור באכילה,
וכמו כן הוא אסור בהנאה, שאפילו אם
הוא אינו אוכל מן החמץ בפסח, אסור לו למכור את החמץ לגוי וכיוצא בזה, מפני שהוא
נהנה במכירה זו. וכל האוכל חמץ בפסח ענשו כרת.

חמץ בפסח – אפילו באלף אינו בטל
כל כך חמור איסור חמץ בפסח, עד כדי
כך, שחמץ שנתערב עם מאכלים אחרים, אפילו באלף לא בטל, מה שאין כן בשאר איסורים.

ולדוגמא באיסור אכילת דם, שאם נפל גרם אחד של דם
לקדירה עם תבשיל, אם יש בתבשיל ששים גרם של היתר כנגד הדם, הרי הדם בטל בתוכו
("בטל בששים"), והתבשיל מותר. ואילו חמץ בפסח אם יש אלף כנגדו, כגון
פירור לחם בתוך סיר גדול עם התבשיל, הכל אסור באכילה מפני אותו פירור של חמץ
שנתערב שם.

לכן יש להזהר מאד בעניני חמץ בפסח, לקנות אך ורק
מצרכי מזון שאין בהם כל חשש תערובת חמץ,
ושנמצאו תחת השגחה אחראית. וכן אין
לסמוך על אדם שאינו יהודי שומר תורה ומצוות, כשאומר על מאכל מסוים שאין בו חשש
חמץ, וכגון שמעיד על תבלין מסוים שאין בו שום תערובת וכדומה, וכפי שכבר הוכח בעבר,
שאנשים נכשלו באיסור חמץ משום שסמכו על החנווני בשעה שאין לו כל נאמנות. וכתב מרן
רבינו עובדיה יוסף זצ"ל, שנכון שלא לקנות שום תוצרת המיועדת לפסח בלי הכשר על
כל מוצר לחג הפסח, וכן הדין אף בדברים שנראה שאין בהם חשש, כגון ליקר, אראק, וכדומה. ובזמנינו אפילו במוצרים הנראים הכי
"תמימים", יש חששות רציניים מבחינת כשרות במשך כל ימות השנה, ובפרט
בימות הפסח, כי בכל מוצר מעורבים הרבה מאד חומרים מחומרים שונים, והדברים ידועים.

כלים הבלועים מחמץ
אסור להשתמש בפסח בכלים שמשתמשים
בהם בכל ימות השנה, שהרי הם בלועים מחמץ, מכיון שבזמן
שתבשיל חם נמצא בתוך הכלי, הרי דפנות הכלי בולעות ממנו טעם חמץ, (כשם שהן בולעות
טעם בשר או חלב), ולכן יש להשתמש בכלים מיוחדים לפסח, שלא השתמשו בהם
למאכלי חמץ, או להכשיר את כלי החמץ לפסח. ובהלכה הבאות יבואר יותר.

מקום שאדם מתארח בו
כשם שאדם צריך להזהר בתוך ביתו
לאכול אך ורק ממוצרים ומכלים הכשרים לפסח, כמו כן עליו
להזהר בכל מקום שהוא אוכל שם, שיהיה כשר בתכלית. ולכן מי שהולך להתארח אצל חבירו
בחג הפסח, או שהוא מתארח בבית מלון, עליו לכלכל דרכיו במשפט, שלא יבא לידי מבוכה
שתגרום לו לאכול במקום שאינו ראוי לו, ויזהר מראש שלא להיות מוזמן למקום שאינו כשר
בתכלית, כדי שלא יבא ח"ו לידי מכשול.

ומעשה היה ביהודי אחד, יקר יקרים, מעולי
הונגריה, שעלה לארץ ישראל לפני כששים שנה בערב פסח. בנו הנשוי, היה דר באחד
הישובים הדתיים, והוא הזמין את אביו לחג הפסח. שאל אותו אביו, האם עוד הנך מקפיד
כראוי על כל הלכות הפסח? השיב לו הבן, בודאי! נסעו האב עם רעייתו ושאר ילדיו
הרווקים אל הבן הנשוי. כבר בליל החג, ראה האב כי הלכות הפסח אינן מקויימות כראוי.
לכן, חדל לאכול שום דבר,
מלבד מעט ירקות. ומיד במוצאי החג
הראשון, אמר לאשתו ומשפחתו, אין אני נשאר כאן אפילו רגע אחד. אמרו לו, והלא אין
תחבורה בשעה כזו! אמר להם אני איני נשאר אפילו רגע אחד, והלך ברגל שלוש שעות, עד
שהגיע לתחנת אוטובוס, וחזר לירושלים בצער גדול, כי בנו אינו זהיר כראוי בהלכות
החג. וממנו למדו כל המשפחה, ותיקנו מעשיהם.

Caution
Regarding Chametz Issues

————————————————

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

————————————————

The Prohibition to Eat Chametz

The Torah (Shemot 13) states regarding the holiday of Pesach: “Matzot shall be
eaten for seven days; neither leaven nor sourdough shall be seen in your
borders.”

Our Sages taught in Masechet Pesachim (21b among other
places) through expounding certain verses that not only is Chametz prohibited
for consumption on Pesach, it is also forbidden to benefit from Chametz on
Pesach, meaning that even if one does not actually eat Chametz on Pesach, he
still may not sell it to a non-Jew and the like on Pesach for this would mean
that he is benefitting from this sale. Consumption of Chametz on Pesach is
punishable by Karet (severance of one’s soul from the Jewish nation).

Chametz on Pesach Cannot Even be Nullified by a Ratio of
One to One-Thousand

The prohibition of Chametz on Pesach is so severe that if Chametz gets mixed
into other foods, it cannot be nullified even by a ratio of one to one
thousand, which is not the case regarding other prohibitions.

For instance, regarding the prohibition of consuming
blood, if one gram of blood falls into a pot of food, if there are sixty grams
of food present against the one gram of blood that fell into it, the blood is
considered nullified and this food is permitted for consumption. Regarding
Chametz on Pesach, however, even if the food present is one thousand times the
amount of the Chametz that fell into it, for instance if a tiny crumb of
Chametz falls into a large pot of food, the entire pot of food becomes
prohibited for consumption because of the crumb of Chametz that became mixed
into it.

Therefore, one must be extremely careful regarding
Chametz on Pesach to buy only food products that one is completely certain do
not contain Chametz mixtures and are certified by a reliable Kashrut
organization. Similarly, one should not rely on a non-Torah-observant Jew when
he tells him that a certain food does not contain any Chametz, for instance if
he says that a certain spice does not have any Chametz mixed into it, for it
has already occurred that some people have transgressed the prohibition of
Chametz because they had relied on a grocer with no believability. Maran Harav
Ovadia Yosef Shlit”a writes that it is proper for one not to purchase any food
product designated for Pesach use without a reliable Kosher for Passover
certification on every single item. The same applies even to things that do not
seem problematic such as liquor, Arack, and the like. Nowadays, even products
that look “innocent” pose major Kashrut problems during the rest of the year
and especially during Pesach, as all products contain a multitude of ingredients,
as we all know.

Dishes Which Have Absorbed Chametz

One may not use the same dishes that he uses during the rest of the year on
Pesach, for these dishes have Chametz absorbed in them since when a hot food is
inside these dishes, the walls of these dishes absorb its Chametz flavor, just
as they absorb dairy or meat flavor. Thus, one must either use dishes that are
specially designated for Pesach that have not been used for Chametz or kosher
(make kosher for Pesach) his Chametz dishes. This will be better explained in
following Halachot.

When One is a Guest

Just as one must take care to eat food that is Kosher for Pesach and from
dishes and utensils that are Kosher for Pesach in his home, one must also take
care that anywhere else he eats is absolutely kosher. Thus, if one is staying
as a guest in his friend’s home or in a hotel for Pesach, he must think this
through beforehand in a tedious manner so that a tumultuous situation does not
arise that will cause him to eat in an unworthy place. One should be very
careful in advance not to be invited to a place that is not absolutely kosher
so as not to, G-d forbid, transgress any prohibitions.

An incident once occurred approximately sixty years ago
when a righteous Hungarian Jew immigrated to Israel on Erev Pesach. His married
son lived in a religious settlement and invited his father to join them for the
Pesach holiday. His father asked him, “Are you careful regarding the laws of
Pesach?” The son replied, “Certainly!” The father travelled with his wife and
unmarried children to spend the holiday together with his married son. On the
first night of Pesach, the father was already able to tell that the laws of
Pesach were not being observed adequately. He therefore did not eat anything
besides for some vegetables. Immediately upon the conclusion of the first Yom
Tov of Pesach, the father exclaimed to his wife, “I refuse to stay here for
even one extra second!” They told him, “But there is no public transportation
at this hour!” The father once again reiterated, “I shall not stay here for
even one moment.” He then proceeded to walk for three hours to the nearest bus
stop at which point he boarded a bus to Jerusalem, saddened that his son did
not observe the laws of Pesach properly. The rest of the family learned from their
father’s actions and mended their ways.

—

Shabbat Shalom

moorlanenews@gmail.com

Chametz-form.pdf

Newsletter Parashat Tetzave – Shabbat Zachor

March 4, 2020July 13, 2022 5780

Please help support our minyanim whenever possible

we are stronger in numbers

****

THIS Shabbat is

Shabbat ZACHOR

Liturgy (Piyutim)

On certain
occasions piyutim are chanted during pesuqé dezimra:

On Shabat
Shira and the Seventh Day of Pesah the piyut "Ashira
keShirat Moshé" is sung before Shirat haYam (The Song on the
Sea).

On Shabat
Zakhor the piyut "Mi Khamokha" is chanted during Nishmat.

On Rosh
haShana and Yom Kipur special piyutim are chanted after Shirat
haYam, before Yishtabah, and between Yishtabah
and the Qadish.

The
minhag of inserting piyutim into the prayers is actually quite ancient,
dating back at least to the times of Ribi Yehuda haLevi (c. 1000-1100 CE) who
penned the piyut "Mi Khamokha" for Shabat Zakhor
and instituted its recital in the middle of Nishmat Kol Hai.
Several Rishonim, among them the Ri miGash (d. 1141), the Rashba (d. 1310), and
the Radbaz (d. 1573), attest that this was the custom in their time, showing no
sign of disapproval. Nevertheless, this custom was met with sharp, repeated
critique by later halakhic authorities, all challenging the halakhic
basis for this custom, as it constitutes a forbidden interruption (hefseq)
in the prayers.

Though
Maran instructs in the Shulhan 'Arukh (O"H §68:1) that it
is best to refrain from including liturgy in the Blessings of Qeriat Shema',
he makes no mention of adding liturgy in Pesuqé deZimra. The determining
factor for allowing liturgy in Pesuqé deZimra is whether or not there
exists a prohibition to add praises or Tehilim to those instituted by the Sages
as Pesuqé deZimra. The Hida in Tub 'Ayin (§18:35) cites
the opinion of Ribi David Hayim Corinaldi in this matter, denouncing the
practice of those who reserved the recital of liturgy intended for Pesuqé
deZimra (e.g. Ribi Yehuda haLevi's Mi Khamokha) until after the
repetition of the 'Amida; arguing that the Tur and Maran only took issue
with adding liturgy to the Blessings of Qeriat Shema'. The simple logic
behind Ribi Corinaldi's judgment seems to be that, since Pesuqé deZimra
were instituted as praises to G-d, additional praises, such as the piyutim,
should not be deemed an interruption therein. Still, the Hida rules that
liturgy may not be added to Pesuqé deZimra, explaining that these
praises were carefully arranged by the Sages in accordance with Qabala
and are thus strictly unchangeable.

The Minhag in K' K' Shaare Tefila, Moor Lane

is to say the Piyut of Mi Chamocha in the middle of Nishmat

***

Kiddush Invitation

Beni Huri

invites the Kahal

to a kiddush in the

Shul Hall

to celebrate the upcoming

Wedding of his son

Oren

Dalia

May Hashem send

Chatan & Kala

בריאות ברכה מזל הצלחה

ולבנות בית נאמן בישראל

***

***

Attached to this email

This edition is GREAT FOR YOUR PURIM SEUDAH!

It contains:

A quiz regarding the order of events in the Megillah
A quiz on the actual Megillah
Q and A on keeping Purim for someone who is in isolation
A Dvar Torah

פורים שמח!

****

EVENTS THIS WEEK

TONIGHT

Wednesday

THURSDAY

(1)

(2)

Pre-Purim programme

for all high school boys

with cholent and kugel

at Rabbi Stamler's house,

8.45 to 9.45 pm

with guest speaker.

SHABBAT

SUNDAY

(1)

Start you day learning Torah

(2)

Breakfast & Short Shiur

straight after Shacharit (8 am)

****

Weekly

New Opportunity for learning

The Avrechim of the Kollel are able to learn with the Kahal

from 6.50 pm till Arbit at 7.30 pm every evening

Need a partner?

contact Rabbi Stamler

****

Avot Ubanim

Stay Tuned for the Summer Term

****

לוח זמני תפלה לחורף תש"פ

Winter Timetable 5780 – 2019/20

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
6:48	6:40	5:57	5:20	9:31	5:42	5:42	6/7 Mar	תצוה (זכור)

Shabbat Services

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

****

Q & A on Parashat Tetzave

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

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

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

מהלכות מקרא מגילה

כל אדם מישראל חייב בקריאת
המגילה ביום הפורים, וצריך לקרותה בלילה ולשוב ולקרותה ביום, שנאמר "אלהי,
אקרא יומם ולא תענה ולילה ולא דומיה לי". ופסוק זה נאמר בספר תהילים בפרק
"למנצח על אילת השחר" ואמרו בגמרא (יומא כ"ט.) שאסתר נמשלה לאיילת השחר. ולכן מפרק זה אנו למדים
לענין המגילה שנכתבה על ידי אסתר המלכה יחד עם מרדכי היהודי, והם שתקנו לנו לקרותה
בימי הפורים.

ומכל מקום מכיון שאין הכל
בקיאים בקריאת המגילה, וגם לא לכולם יש מגילה כשרה כתובה על גבי קלף, לכן אנו
נוהגים לצאת ידי חובת קריאת המגילה מדין "שומע כעונה", כלומר, מי ששומע
קריאת מגילה ממי שקורא אותה מתוך מגילה כשרה, יוצא ידי חובת הקריאה כאילו הוא קרא
בעצמו. לכן קורא השליח ציבור מתוך מגילה כשרה, והוא מכוין להוציא את כלל הציבור
ידי חובת הקריאה, וגם הציבור כולו צריכים לכוין לצאת ידי חובה בקריאתו, והרי זה
כמו שהם קוראים בעצמם ממש.

ואין חילוק בין האנשים לנשים
לענין חיוב שמיעת קריאת המגילה, כי אף הנשים חייבות בקריאה זו כדין הנשים, שאף הן
היו באותו נס ההצלה שבימי מרדכי ואסתר, ועוד שהנס נעשה על יד אשה, היא אסתר. ואף
על פי שבקצת מקומות נהגו שהנשים אינן שומעות מקרא מגילה אלא בלילה, אבל ביום לא
היו שומעות. אין לנהוג כן, ומצוה לבטל מנהג זה שאין לו כל יסוד בהלכה, ובודאי
הונהג על ידי עמי הארץ שבאותם המקומות. וישתקע הדבר ולא יאמר. (טבעת המלך).

בעת קריאת המגילה אסור לדבר
בשום עניין עד לאחר הברכה שבסוף קריאת המגילה. ואם השומע את הקריאה עבר ודיבר
דברים אחרים בעוד שהקורא ממשיך בקריאתו, לא יצא ידי חובתו, ודינו כדין מי שלא שמע
חלק מקריאת המגילה וכפי שיבואר להלן.

צריך לדקדק היטב בקריאת המגילה,
ובפרט יש להזהר בזה בזמן ששומעים את השליח ציבור קורא במגילה, שלא לאבד אף מילה
אחת מן הקריאה במגילה, משום שלדעת רבים מהפוסקים, (ומהם הרשב"א והר"ן
ועוד), אם חיסר תיבה (מילה) אחת מהמגילה לא יצא ידי חובתו.

ומכל מקום אם קרה לאדם שמחמת
איזה רעש וכדומה לא שמע כמה מילים מקריאת המגילה, יכול לקרות את אותן המילים מתוך המגילה שבידו, אפילו
אם היא אינה מגילה כשרה אלא מגילה מודפסת, ויזדרז בקריאתו וימשיך עד מקום שהשליח
ציבור קורא בו, ואז ישתוק וימשיך לשמוע הקריאה מפי השליח ציבור. (ויוצא בזה ידי
חובתו, כל זמן
ששמע לפחות את רוב קריאת המגילה מפי השליח ציבור, ורק מיעוט המגילה קרא בעצמו מתוך
המגילה המודפסת אשר בידו).

אסור לאכול קודם קריאת המגילה,
ולפיכך, נשים שאינן יכולות לבוא בזמן התפילה לבית הכנסת לשמוע קריאת המגילה,
וממתינות עד שיחזרו האנשים מבית הכנסת, ורק אחר כך הן שומעות קריאת המגילה, צריכות
להזהר ביום פורים בבוקר, שלא לאכול עד אשר תשמענה בעצמן את קריאת המגילה. ומכל
מקום מותר לשתות קפה או תה או לטעום פירות קודם קריאת המגילה. וכן מותר לאכול אף
עוגה או פת פחות משיעור כביצה (שהוא שיעור חמישים וששה גרמים).

והמחמירים שלא לטעום כלום קודם
מקרא מגילה, תבוא עליהם הברכה

Some Laws Regarding Megillah Reading

Every person in the Jewish
nation is obligated to read the Megillah on the day of Purim. One must read it
during the night and consequently read it again the next day, as the verse
states, “My G-d, I call out to you during the day and you do not answer; during
the night I have no rest.” This verse is written in the chapter of Tehillim
(Psalms) called “Lamnatze’ach al Ayelet HaShachar” and the Gemara in Yoma (29a)
refers to Queen Esther as the “Ayelet HaShachar”. Therefore, we learn out laws
from this chapter regarding the Megillah which was co-authored by Mordechai the
Righteous and Queen Esther since they were the ones to institute the reading of
the Megillah on the day of Purim.

However, since not everyone is an expert in Megillah reading along with the
fact that not everyone owns a kosher Megillah written on parchment, we
customarily fulfill our obligation of Megillah reading through the law of “one
who hears is like one who recites”. This means that one who hears another
reading from a kosher Megillah fulfills his obligation and it is as though he
has read the Megillah himself. Therefore, when the Chazzan reads from a kosher
Megillah while having in mind to read on behalf of the congregation and the
congregation has in mind to fulfill their own obligation as well, it is
considered as if they have actually read the Megillah on their own.

There is no distinction between men and women regarding the obligation to hear
Megillah reading, for women are just as obligated as men are since women were saved
in the same miracle during the days of Mordechai and Esther, in addition to the
fact that the miracle of Purim was brought about through a woman, namely, Queen
Esther. Although in some places it was customary for women to hear Megillah
reading only during the night but not during the day, one should not follow
this custom; this custom, which has no Halachic basis, should be nullified as
it was surely started by ignorant people. (Taba’at HaMelech)

During the time when the Megillah is being read, one may not interrupt by
speaking at all until after the blessing at the conclusion of the Megillah
reading has been recited. One who did indeed speak during Megillah reading
while the Chazzan carries on with the reading of the Megillah does not fulfill
his obligation, and his status is like one who missed a portion of the Megillah
reading, as will be explained later on.

One should listen carefully to the reading of the Megillah and one should
exercise special care not to miss hearing even one word from the reading of the
Megillah, for according to many Poskim (including the Rashba, Ran, and others),
if one misses hearing even one word of the Megillah, he has not fulfilled his
obligation.

However, if it happens that one missed hearing a few words of the Megillah
because of noise and the like, one may read those words from inside the
Megillah he is holding, even if it is not a kosher Megillah; rather, even if it
is a printed one, one should quickly read the words he missed until he reaches
the place where the Chazzan is currently reading, at which point he should once
again remain silent and listen to the Chazzan’s reading. (One will
satisfactorily fulfill his obligation as long as he has heard most of the
Megillah reading from the Chazzan and he has only read a minority of it on his
own from the printed Megillah in his hands).

One may not eat before Megillah reading. Therefore, those women who do not come
to hear Megillah at the time the congregation is praying in the synagogue and
wait for their husbands to come home from synagogue and only then do they go to
hear Megillah reading should be careful not to eat anything on Purim day until
they hear Megillah reading themselves. However, they may in fact drink tea or
coffee or taste some fruit before hearing Megillah reading. Similarly, one may
also partake of some cake or even some bread less than a Kebeitza (egg’s
volume, approximately 56 grams).

Those who are careful not to taste anything before Megillah reading are
especially praiseworthy

—

Shabbat Shalom

moorlanenews@gmail.com

Ladies-shiur-Purim.pdf
doc icon

Megillah-siyum-5780.docx
pdf icon

Rabbi-Mansour-Purim-Poster.pdf
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Amud-Yomi-Flyer_Succah_1.pdf
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Purim-Moor-Lane-Moor-Torah-5780.pdf

Newsletter Parashat Teruma

February 26, 2020July 13, 2022 5780

Please help support our minyanim whenever possible

we are stronger in numbers

****

***

New Upcoming Events

1. Next Thursday night

5th of March

their will be a pre-Purim programme for the boys

with cholent and kugel

at Rabbi Stamler's house,

8.45 to 9.45 pm

for all high school boys with guest speaker.

2. Next Shabbat

Parshat Zachor

their will be a Suedah Shelishit

to mark the siyum on

Mesechet Megilla

by the moor lane Amud Yomi Shiur

after mincha in the hall, all welcome.

3. The Moor Lane Amud Yomi Shiur

will be starting

Mesechet Succah

on Sunday morning 8th of March at 7.30 am.

To join please contact Dr David Marshall.

4. There will be a series of 3 shiurim about the Chag of Pesach

by the kollel on

Wednesday 11th, 18th and 25th of March

at 7pm till 7.30 pm Arbit.

****

Reminders

(1)

Have you pledge any donations to the Bet Hakeneset

in the last few weeks and have forgotten?

All donations are always much appreciated

Tizke Lemitzvot

(2)

For the Kavod of Shamayim,

Kavod of the Torah

Kavod of the Tzibbur

please come early to Shacharit on Shabbat

to receive an

Aliya to the Torah

Bar Nachalot there are usually 5 Aliyot up for grabs

The Haftara

Come and get one!!!

***

SUNDAY MORNING PROGRAM

Breakfast & Short Shiur

straight after Shacharit (8 am)

***

Start you day learning Torah

******

New Opportunity for learning

The Avrechim of the Kollel are able to learn with the Kahal

from 6.50 pm till Arbit at 7.30 pm every evening

Need a partner?

contact Rabbi Stamler

****

Avot Ubanim

THIS WEEK

7:45 pm

(1hr 15 mins after Motzae Shabbat)

Fathers are encouraged to

attend & bond with their sons in

Learning Torah

****

לוח זמני תפלה לחורף תש"פ

Winter Timetable 5780 – 2019/20

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
6:35	6:30	5:44	5:05	9:40	5:28	5:28	28/29 Feb	תרומה

Shabbat Services

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

****

Q & A on Parashat Teruma

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

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

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

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

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

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

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

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

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

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

“When Adar Begins, Our
Happiness Increases"

When Adar Begins, Our Happiness Increases

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

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

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

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

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

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

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

—

Shabbat Shalom

moorlanenews@gmail.com

Newsletter Parshat Mishpatim – Parashat Shekalim

February 18, 2020July 13, 2022 5780

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THIS SHABBAT

(1)

We read Parashat Shekalim

Also Shabbat Mevarechim

When the Holy Temple stood in Jerusalem, each Jew contributed an annual half-shekel to the Temple.

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

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

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

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

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

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

Haftara

II Kings 11:17-12:17.

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

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

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

(2)

Joint Learning Project

You are cordially invited to a

Double Siyum Mishnayot

Siyum number one:

Seder Kodashim

learnt jointly by
members of the

Bet Hakenesset and the Kollel

Siyum number two:

All Six Sidrei Mishna

learnt by the
Stamler family

on the occasion of the

25^th yahrzeit of Rabbi Stamler’s parents ע'ה

At Seuda Shlishit

Shabbat Mishpatim 22nd February

Mincha 4.55, followed by the Seuda in the shul hall

Guest speaker

Dr Sholom Springer Bsc PhD

Former Senior Official at the Bank of England

‘The Experiences of an Orthodox Jew

in the Rarified
Cloisters of the Bank of England’

Followed by Arbit at End of Shabbat

(3)

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NEW

SUNDAY MORNING PROGRAM

Breakfast & Short Shiur

straight after Shacharit (8 am)

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Start you day learning Torah

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New Opportunity for learning

The Avrechim of the Kollel are able to learn with the Kahal

from 6.50 pm till Arbit at 7.30 pm every evening

Need a partner?

contact Rabbi Stamler

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Avot Ubanim

THIS WEEK

7:30 pm

(1hr 15 mins after Motzae Shabbat)

Fathers are encouraged to

attend & bond with their sons in

Learning Torah

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Events

CST

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לוח זמני תפלה לחורף תש"פ

Winter Timetable 5780 – 2019/20

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
6:22	6:15	5:31	4:55	9:48	5:15	5:15	21/22 Feb	משפטים (ש''מ) (שקלים)

Shabbat Services

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

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Q & A on Parashat Mishpatim

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

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

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

ברוך שם כבוד מלכותו לעולם ועד

שאלה: מה מקור הפסוק : "ברוך שם כבוד מלכותו
ועד", ומדוע אומרים אותו בקריאת שמע?

תשובה: אחרי קריאת הפסוק הראשון של
קריאת שמע, יש לומר "ברוך שם כבוד מלכותו לעולם
ועד". ומקור פסוק זה, מבואר במסכת פסחים (דף נו.), אמר רבי שמעון בן לקיש,
נאמר בתורה, "וַיִּקְרָא יַעֲקֹב אֶל בָּנָיו, וַיֹּאמֶר, הֵאָסְפוּ
וְאַגִּידָה לָכֶם אֵת אֲשֶׁר יִקְרָא אֶתְכֶם בְּאַחֲרִית הַיָּמִים", מכאן
שביקש יעקב אבינו לגלות לבניו את קץ הגאולה (את יום הגאולה האחרונה שאנו מצפים
לה). ונסתלקה ממנו שכינה. (כלומר, הסתלקה ממנו רוח קדשו, ונמנע ממנו
לגלות לבניו את קץ הימין). כשראה כאן יעקב אבינו, חשב לעצמו, מדוע נסתלקה ממנו
השכינה? והתחיל לחשוש, שמא אחד מבניו אינו צדיק, ולא כל בניו הם אבותיהם של ישראל.
כשם שלאביו יצחק, היה את עשיו, ולסבו אברהם, נולד ישמעאל,
ואם כן אולי גם הוא, יעקב, אחד מבניו אינו כשר להוליד את ישראל. וחשב יעקב אבינו
שאולי מטעם זה אין הוא יכול לגלות בפני בניו את הקץ.

אמרו לו בניו
ליעקב אבינו, "שמע ישראל" (כלומר, שמע אבינו, שהיה שמו ישראל),
"ה'
אלהינו ה' אחד", אמרו לו, כשם שאין בלבך אלא ה' אחד, כך בלבנו אין אלא ה'
אחד. באותה שעה פתח יעקב אבינו ואמר, "ברוך, שם כבוד מלכותו, לעולם ועד".

כשתקנו את סדר
התפלה, רצו רבותינו שיאמרו בקריאת שמע גם את הפסוק שאמר יעקב אבינו, "ברוך שם
כבוד מלכותו לעולם ועד", אולם אמרו, מה נעשה? אם נאמר את הפסוק, הרי לא משה
רבינו אמר אותו. (שהרי הפסוק אינו מוזכר בתורה), ואם לא נאמר אותו, הרי יעקב אבינו
אמר אותו (כלומר, סוף סוף יעקב אבינו אמר את הפסוק, ורצו לאמרו). התקינו שיהיו
אומרים אותו בחשאי. עד כאן לשון הגמרא.

ואמרו עוד
רבותינו במדרש (רבה, דברים פרשה ב, סימן לו), בשעה שעלה משה למרום,
שמע
את מלאכי השרת שהיו אומרים לפני הקדוש ברוך הוא "ברוך שם כבוד מלכותו לעולם
ועד", והורידו לישראל. ומכיון שפסוק זה כביכול שייך למלאכי השרת, לכך אומרים
אותו בלחש, ורק ביום הכפורים שדומים ישראל למלאכי השרת, אומרים אותו בקול רם.

באמירת "ברוך, שם כבוד
מלכותו, לעולם ועד," יש להזהר מאד בפיסוק התיבות (המילים)
הנכון.
ובפרט להפסיק בין אמירת "ברוך" לאמירת "שם". ויש לומר: ברוך,
שם כבוד מלכותו, לעולם ועד. וכמו שכתב בשו"ת יכין ובועז (ח"ב סימן מב),
בזו הלשון: "וכן שמענו מפי אדוני אבי מורי הרב ז"ל, והיה גוער במי שסומך
(שאינו שוהה מעט בין) "ברוך" ל"שם". ואדוני אחי הרב רבי צמח
ז"ל, היה מכה על התיבה למנוע העם שלא יסמכו ברוך לשם. וגם במחזור אשר בכתיבת
יד אדוני זקני הרשב"ץ, רשום פסיק אחר תיבת ברוך.

ומרן רבינו
עובדיה יוסף זצ"ל (הכ"מ), היה מזהיר על כך תמיד בשיעוריו. כשם שהזהירו
על כך רבינו הרשב"ץ ובנו הרשב"ש (רבי שמעון בן רבי צמח ורבי שלמה בן רבי
שמעון). וראה בשו"ת יביע אומר חלק ח, (אורח חיים סימן יא).

“Baruch Shem Kevod Malchuto Le’Olam Va’ed”

Question: What is the source for the
verse “Baruch Shem Kevod Malchuto Le’Olam Va’ed” and what is the significance
of reciting it within Keri’at Shema?

Answer: After reciting the first verse of Keri’at
Shema, one
should recite “Baruch Shem Kevod Malchuto Le’Olam Va’ed.” The source for this verse
is the Gemara (Pesachim 56a) which states: “Rabbi Shimon ben Lakish said: The
Torah states, ‘Yaakov called his children and said, ‘Gather and I shall tell
you that which shall happen to you in the end of days.’ This teaches us that
Yaakov Avinu wished to reveal to his children the date of the Final Redemption
at which point the presence of Hashem left him.” When Yaakov saw this, he began
to wonder why Hashem’s presence left him. He was concerned that perhaps one of
his children was not righteous and that maybe all of his children were not
destined to be the patriarchs of the Jewish nation. Just like his father
fathered Esav and his grandfather fathered Yishmael, perhaps one of his
children as well were not fit to father the Jewish nation. It is for this
reason that Yaakov thought that he was unable to reveal the End of Days to his
children.

Yaakov’s children replied, “Shema Yisrael” (i.e. listen Yisrael, which was their father’s
name), “Hashem Elokeinu Hashem Echad,” just like you have only one
Hashem in your heart, we too have only one Hashem in our hearts. When Yaakov
Avinu heard this he replied, “Baruch Shem Kevod
Malchuto Le’Olam Va’ed.”

When our Sages established the order of the daily prayer, they wanted this
verse uttered by Yaakov Avinu inserted into Keri’at Shema. However, they had a dilemma:
How can this verse be mentioned if Moshe Rabbeinu did not recite it (as this
verse is not mentioned in the Torah)? On the other hand, if this verse is not
recited, how can we not say it if ultimately, Yaakov Avinu uttered it! Thus,
they established that this verse be recited in an undertone.

Our Sages teach us in the Midrash (Devarim Rabba, Parasha 2, Section 37) that
when Moshe Rabbeinu ascended to the Heavens, he overheard the angels exclaiming
to Hashem, “Baruch Shem Kevod Malchuto Le’Olam Va’ed.” He then brought down this
verse and taught it to the Jewish nation. Since this verse is attributed to the
angels, it is recited in an undertone; only on Yom Kippur, when the Jewish
nation is compared to Heavenly angels, is this verse recited aloud.

When reciting this verse, one must make sure to break up the words of the verse
correctly. One must be especially careful to pause between the word “Baruch”
and the word “Shem”. The verse should be recited as follows (with the following
pauses): “Baruch, Shem Kevod Malchuto, Le’Olam Va’ed.” Indeed, the Responsa Yachin
U’Voaz (Volume 2, Chapter 42) writes, “This is how we have heard it recited by
my great father and teacher zt”l. My father would chastise one who would not pause
slightly between the words ‘Baruch’ and ‘Shem’. My great brother Rabbi Tzemach zt”l would bang on the Tevah
(podium) in order to prevent people from connecting these two words together.
Indeed, in a Siddur written by grandfather the great Rashbetz, there is a comma
after the word ‘Baruch.’”

Maran Rabbeinu Ovadia Yosef zt”l would constantly remind others of this law in his
classes just as the Rashbetz (Rabbeinu Shimon bar Tzemach) and his son the
Rashbash (Rabbeinu Shlomo bar Shimon) have already warned us (see Responsa
Yabia Omer, Volume 8, Section 11).

כוונת המילים "ברוך שם כבוד מלכותו לעולם ועד"

בהלכות הקודמות
ביארנו, שחייב אדם לכוין בפסוק הראשון של קריאת שמע. ואם לא כיון בפסוק זה, לא יצא
ידי חובתו. ובהלכה
הקודמת ביארנו שלאחר אמירת הפסוק הראשון של
"שמע ישראל", אומרים "ברוך שם כבוד מלכותו לעולם ועד".

ונחלקו
רבותינו הפוסקים, לגבי פסוק "ברוך שם כבוד מלכותו לעולם ועד". האם דינו
כדין הפסוק הראשון של קריאת שמע, שמי שלא כיון בו לא יצא ידי חובתו, או שדינו כדין
שאר הפרקים של קריאת שמע, שהכוונה בהם אינה מעכבת (כלומר, אינה מעכבת את האדם שיצא
ידי חובתו, אלא יוצא ידי חובתו גם בלי הכוונה).

והנה
מרן רבינו יוסף קארו בשלחן ערוך, לא ביאר את הדין בזה לגבי אמירת ברוך שם כבוד
מלכותו לעולם ועד. ובכל זאת בספרו בית יוסף, לאחר שכתב שאסור להפסיק (לצורך עניית אמן
על קדיש וכדומה), באמצע הפסוק הראשון של קריאת שמע, כי "אין לך דבר גדול
כקבלת עול מלכות שמים" (וכדין תפלת העמידה), הוסיף בזו הלשון: ונראה לי, שהוא
הדין ל"ברוך שם כבוד מלכותו לעולם ועד" שגם הוא מכלל הייחוד, ומטעם זה
אין להפסיק בין פסוק שמע ישראל לברוך שם כבוד מלכותו לעולם ועד. עד כאן לשונו.

ומן
הדברים הללו נוכל ללמוד שלדעת מרן הבית יוסף, אמירת הפסוק "ברוך שם כבוד
מלכותו לעולם ועד", דינה כדין קריאת הפסוק הראשון של "שמע ישראל".

ומרן
רבינו עובדיה יוסף זצ"ל (הכ"מ, בשו"ת יביע אומר ח"ו
או"ח סימן ט), הביא יסודות נאמנים לומר, שדין "ברוך שם כבוד
מלכותו לעולם ועד" כדין קריאת שמע, שחייבים לכוין בפסוק זה,
ואם
לא כיון לא יצא ידי חובתו. והביא דברי הרבה פוסקים שכתבו כן. ובהם הלבוש והמגן
אברהם.

לכן
להלכה, חייבים לכוין בפסוק "ברוך שם כבוד מלכותו לעולם ועד". ואם לא
כיון בפסוק זה, צריך לחזור ולקרוא קריאת שמע, כמו שכתבנו בהלכה הקודמת.

ובהלכה
ההבאה נבאר את פירוש המילים "ברוך שם כבוד מלכותו
לעולם ועד". כוונת המילים.

Proper Intention
While Reciting

“Baruch Shem Kevod
Malchuto Le’Olam Va’ed”

In
the previous Halachot we have discussed that one must have the proper intention
while reciting the first verse of Keri’at
Shema and if one did not do so, one has not fulfilled his
obligation. In the previous
Halacha we have
written that after reciting the first verse of Keri’at Shema, one must recite the verse of “Baruch Shem Kevod Malchuto Le’Olam Va’ed.”

The Poskim disagree whether the verse of “Barech Shem Kevod Malchuto Le’Olam
Va’ed” retains the same status as the first verse of Keri’at Shema in that if one
did not concentrate while reciting this verse, one does not fulfill his
obligation, or does it share the status as the other paragraphs of Keri’at Shema where proper
intention does not hinder the fulfillment of one’s obligation (meaning that one
fulfills his obligation even by saying the words even without concentrating).

Maran Rabbeinu Yosef Karo does not rule explicitly on the law regarding “Barech
Shem Kevod Malchuto Le’Olam Va’ed.” Nevertheless, in his work Bet Yosef, after
writing that it is forbidden to interrupt by answering “Amen” to Kaddish and
the like within the first verse of Keri’at
Shema, for “there is nothing greater than accepting the yoke of
Heaven upon one’s self” (similar to the law regarding the Amida prayer), he
adds the following: “It seems to me that the same applies to ‘Baruch Shem Kevod Malchuto Le’Olam Va’ed,’
for this is likewise part of the unification of Hashem. Thus, one may not
interrupt to answer anything between the first verse of Keri’at Shema and ‘Baruch Shem Kevod Malchuto Le’Olam Va’ed.’”

Based on this, we can infer that according to Maran Ha’Bet Yosef, the recitation
of the verse of “Barech Shem Kevod Malchuto Le’Olam Va’ed” shares the same laws
as the recitation of the first verse of Keri’at
Shema.

Maran Rabbeinu Ovadia Yosef zt”l
(in his Responsa Yabia Omer, Volume 6, Chapter 9) provides several sources to
prove that “Baruch Shem Kevod
Malchuto Le’Olam Va’ed” shares the same law as the first verse of Keri’at Shema and one must
therefore have the proper intention while reciting it; if one did not, one has
not fulfilled his obligation. He proceeds to quote many Poskim who rule
likewise, including the Levush and Magen Avraham.

Thus, halachically speaking, one must concentrate and have the proper
intention while reciting the verse “Baruch
Shem Kevod Malchuto Le’Olam Va’ed.” If one did not have the proper
intention while reciting this verse, one must repeat Keri’at Shema over again, as
we have explained in the previous Halacha.

In the next Halacha, we shall, G-d-willing, discuss the
meaning of the words “Baruch
Shem Kevod Malchuto Le’Olam Va’ed.”

ביאור
"ברוך שם כבוד מלכותו לעולם ועד"

בהלכות הקודמות
ביארנו את יסוד הדין שאנו אומרים "ברוך שם כבוד מלכותו לעולם ועד".
ובהלכה הקודמת ביארנו, שחובה לכוין
בפסוק זה, ומי שלא כיון את פירוש המילים, לא יצא ידי חובתו.

ועתה
נבוא לבאר את פירוש המילים בפסוק זה, ולצורך כך יש לבאר כמה מושגים יסודיים:

הדבר
ידוע, כי פירוש המילה "ברוך" בכל הברכות, אין פירושה שאנו מברכים את
הקדוש ברוך הוא, שהרי האדם לא יוכל לברך את ה' יתברך שכל השפע בא ממנו. רק כוונת
הדבר, "ברוך" – מקור השפע.

כמו
שאנו אומרים "הדור", על דבר שמשפיע הדר על סביבתו. וכן "רחום"
על מה שמשפיע רחמים. כן אנו אומרים "ברוך", על מקור
הברכות והשפע. וכשאנו אומרים "ברוך אתה ה'", הכוונה היא,
שמקור
השפע, הוא ה'.

ופירוש
המילים "כבוד מלכותו", למשל בקדושה שאנו אומרים "ברוך כבוד ה'
ממקומו", הכוונה היא לכל הבריאה, כי "כבוד מלכותו" של ה', הוא כל
המציאות שיש בעולם, שהוא מנהיג אותה במלכותו. כמו שנאמר "כֹּל הַנִּקְרָא
בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו". (ישעיה, מג).

והדבר
ידוע, שאין אנו מכירים ומשיגים את ה' יתברך בעצמו, רק על ידי מעשיו.
כלומר,
יודעים אנו שה' יתברך ברא אותנו, ומשגיח עלינו, אבל אין אנו יכולים להשיג ולהבין
את מציאותו ממש.

ולכן
כל השמות שאנו מכנים את ה', אינם מבטאים את מציאות ה', אלא רק את
הנהגתו כלפינו. ולמשל, כשאנו אומרים שה' נקרא "חנון", פירוש הדבר שהוא
נוהג עמנו בחנינה. וכשאנו אומרים "רחום", פירושו שהוא
נוהג עמנו ברחמים.

וכמו
כן "שם כבוד מלכותו", פירושו, כל המציאות הנראית בעולם בגלל הנהגת ה'
בעולם. זהו שם כבוד מלכותו של ה'.

ומעתה
נבוא לביאור כל הפסוק: ברוך – מקור שפע. שם כבוד מלכותו – כל המציאות בעולם. לעולם
ועד – נמשך תמיד, בלי הפסקה.

ולסיכום: פירוש המילים "ברוך, שם כבוד מלכותו, לעולם
ועד": השפעת, הנהגת ה' במציאות בעולם, נמשכת תמיד לעולם.

ובפסוק
זה כמה פירושים, ורובם על דרך הקבלה. ולנו אין עסק בנסתרות. לכן הבאנו את פירוש
פשטם של המילים. ראה לרבינו דוד אבודרהם (בדיני קריאת שמע). ובספר מלחמת מצוה
לרבינו מאיר המעילי, (עמוד לז).

The Meaning of
“Baruch Shem Kevod Malchuto Le’Olam Va’ed”

In
the previous
Halachot we have established that the verse “Baruch Shem Kevod Malchuto Le’Olam Va’ed”
must be inserted into Keri’at
Shema. One must likewise have the proper intention while reciting
this verse. If one did not, one has not fulfilled his obligation.

Let us now explain the meaning of the various words contained in this verse. In
order to do so, let us verse begin with some fundamental ideas:

It is well-known that whenever we mention the words “Baruch” in any blessing, it
does not mean that we are blessing Hashem, for one cannot bless Hashem since He
is the source of all blessing and abundance. Rather, the meaning of the word “Baruch” is “source of
blessing abundance.” Thus, when we say “Baruch
Ata Hashem” this means that “Hashem is the source of abundance.”

Regarding the meaning of the words “Kevod
Malchuto,” just as we exclaim in Kedusha, “Baruch Kevod Hashem Mime’komo”
(Blessed is the glory of Hashem from His place) and this refers to the entire
creation, so too, “Kevod
Malchuto” (the honor of his kingdom) refers to the existence of the
entire creation which Hashem leads with His sovereignty, as the verse (Yeshaya
43) states, “Anything called in my name and my honor, I have created.”

Clearly, we cannot fathom the ultimate greatness of Hashem and we can only
catch a glimpse of Hashem through his creations. This means that we know that Hashem
has created us and watches over us but we can never fathom or understand the
exact reality that is Hashem.

Thus, any names which we use to refer to Hashem do not reflect upon the reality
of Hashem and are merely expressions of how He behaves towards us. For
instance, when we say Hashem is “Gracious,” this means Hashem treats us
graciously. When we refer to Hashem as “Merciful,” this means that Hashem
treats us with mercy.

Similarly, “Shem Kevod
Malchuto” means that whatever exists in this world only exists
because Hashem runs the world. This is what is meant by the “Name of Hashem’s
glorious kingdom.”

Thus, the meaning of this entire verse is: “Baruch”-The
source of abundance, “Shem
Kevod Malchuto”- The entire existence of the creation of the world,
“Le’Olam Va’ed”-
Shall continue forever and without pause.

Summary: The meaning of the verse “Baruch
Shem Kevod Malchuto Le’Olam Va’ed” is: “The source of abundance by
Hashem’s leadership in the existence of the world shall continue forever.”

This verse has several explanations and most of them are
Kabbalistically-inclined. Since we do not usually delve into the secrets of the
Torah, we have presented only the simple meaning of this verse. (See Sefer
Abudirhem, laws of Keri’at
Shema and Sefer Milchemet Mitzvah by Rabbeinu Meir Ha’Me’ili, page
37.)

—

Shabbat Shalom

moorlanenews@gmail.com

Newsletter Parashat Yitro – Aseret Hadiberot

February 12, 2020July 13, 2022 5780

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Minhag

Aseret Hadiberot

‘Aseret HaDiberot – The Ten Commandments

It is the minhag of all Jews from North Africa, as well as Ashkenazim, to stand up during the reading of the ‘Aseret HaDiberot (the
Ten Commandments) on Shabu’ot, Shabat Yitro, and Shabat VaEthanan,
to commemorate the time when Yisrael stood at Har Sinai as if we are once again
welcoming the face of the Shekhina (Divine Presence) and accepting the
Tora.[1]

However, Rambam [2] writes not to stand for
the ‘aseret hadiberot because the heretics will claim, “we only
attribute importance to these ten misvot as they are the only ones that are
true; the rest of the Tora is not true,” has veshalom.

The reason
we continue to follow this minhag, is because the heretics at the time
of Rambam were much different then the heretics of today as heretics of today
do not make such claims.[3] Ribi Shalom Messas[4] is also of this opinion
and explains further that whether we were to remain seated or we stood during
the ‘aseret hadiberot it would not change the perception of the
heretics; either way they would find ways to deny the Tora. Also, it is clear
that since we continue to read the remainder of the parasha – and not solely
the ‘aseret hadiberot – there is no reason to worry about such claims.[5] Ribi Yehuda ‘Ayash of
Algeria is also of this opinion and writes that the claims of the heretics
could only persuade an ignoramus of nowadays using such logic.[6] Furthermore, Maran HaHida[7] explains that since we
make berakhot before and after each ‘aliya latora – and not just
the ‘aliya of the ‘aseret hadiberot – we have no worry that
heretics will make a claim that the rest of the Tora is untrue.

Maran HaHida[8] cautions us, however, to
stand from the beginning of the ‘aliya in order to show that we stand for other
pesuqim as well. He also adds that it is very important that if the
majority of the congregation is standing, one is NOT allowed to sit, as this
illustrates a belittlement of the ‘Aseret HaDiberot, G-d forbid.
Nonetheless, the majority of Moroccan posqim write that the common
minhag is to stand only upon reaching the ‘Aseret HaDiberot for we are
not concerned about the claims of the heretics at all.[9]

It was the tradition to gather women together and read them these Ten
Commandments, in Arabic “ ‘Asr Klmat,” along with its explanation
according to Hazal.[10]

Certain parts of the parasha are read in a special tune, among them the ‘Aseret
HaDiberot and the Shirat HaYam in order to ascribe special
importance to these sections of the Tora as they speak about the high spiritual
level of Bené Yisrael and not, has veshalom, to say that
they are more important than the rest of the Tora.[11]

The Minhag in Moor Lane is to STAND during the Aseret Hadiberot

[1] As the Tora says “they were standing at a
distance.” This minhag is cited by Dibré Shalom VeEmet (Heleq
2, p.72). Sefer Mamlekhet Kohanim records that this was also the minhag
in Djerba and mainland Tunisia, Noheg BeHokhma p.143, QS”A Toledano
(Siman 442:9), Yehavé Da’at Hazan (Heleq 3, O”H,
Siman 13), Maté Yehuda ‘Ayash (Siman 1:6), Dabar Shemuel
by Ribi Shemuel Abuhab (Siman 276), Kapé Aharon (Siman 39), and Sedé Hemed
(Kelalé HaPosqim, Siman 5:14). In Shemesh Umaghen (Heleq 1, O”H,
Siman 57, p.130) Ribi Shalom Messas solidifies our custom to stand based on the
fact that today we do not have the same type of heretics that they had in the
times of Hazal and because of whom this minhag was spoken out fiercely against.
Maran HaHida (LeDavid Emet Siman 7:5) further says that one should
stand in order to stir feelings of fear and trepidation as were felt at Har
Sinai.

Those who speak out against this practice do so because to a foreigner it might
seem as if the ‘Aseret HaDiberot are more important than the rest of the
Tora. This gives reason for the heretics to believe that only the ‘Aseret
HaDiberot were given at Har Sinai and not the rest of the Tora which
is not the truth, has veshalom.

[2] In his handwritten responsa that was compiled
along with approximately 367 other responses in 1934. (Siman 46).

[3] Ribi Moshé Feinstein’s response, Igerot Moshé
(Heleq 4, O”H Siman 22).

[4] Shemesh Umaghen (Heleq 1, O”H
Siman 57 p.130-1) and (Heleq 3, O”H Siman 55:3).

[5] Maghen Abot (Siman 1, p.53-4): Diné
Hashqamat HaBoqer.

[6] Maté Yehuda (Siman 1:6).

[7] LeDavid Emet (Siman 7:5).

[8] Toub ‘Ayin (Siman 11).

[9] Ribi Yehuda ‘Ayash of Algeria (Maté Yehuda
Siman 1:6), Ribi Yishaq Hazan (Yehavé Da’at, Heleq
3, Siman 13), Ribi Yosef Messas in Osar HaMikhtabim (Heleq
3, §1859), and HaMalakh Refael Berdugo as quoted by the QS”A of Ribi
Refael Barukh Toledano (p.174), all say that the common minhag is to
stand only once we reach the ‘Aseret HaDiberot. This is also the minhag
of Tunisia (Mamlekhet Kohanim) and Libya (Netibot HaMa’arab,
Shabu’ot §12).

[10] This is to make the Tora more pleasant to them,
and with this they should be more helpful to their husbands in facilitating
their Tora learning. See Nahagu Ha’Am (Shabu’ot §5, p.57) as the
source and for the lyrics in Arabic.

[11] See Noheg BeHokhma (p.145 §13).

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Q & A on Parashat Yitro

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

Yitro had 7 names. Why was one of his names Yeter ?
18:1 – Because he caused a parsha to be added to the Torah. Yeter means addition.
News of which two events motivated Yitro to come join the Jewish People?
18:1 – The splitting of the sea and the war against Amalek.
What name of Yitro indicates his love for Torah?
18:1 – Chovav.
Why was Tzipora with her father, Yitro, and not with Moshe when Bnei Yisrael left Egypt?
18:3 – When Aharon met Moshe with his family on their way down to Egypt, Aharon said to Moshe: "We're pained over the Jews already in Egypt, and you're bringing more Jews to Egypt?" Moshe, hearing this, sent his wife and children back to Midian.
Why does verse 18:5 say that Yitro came to the desert — don't we already know that the Bnei Yisrael were in the desert?
18:5 – To show Yitro's greatness. He was living in a luxurious place; yet he went to the desert in order to study the Torah.
Why did Moshe tell Yitro all that G-d had done for the Jewish People?
18:8 – To draw Yitro closer to the Torah way of life.
According to the Midrash quoted by Rashi, how did Yitro respond when he was told about the destruction of Egypt?
18:9 – He grieved.
Who is considered as if he enjoys the splendor of the Shechina ?
18:12 – One who dines with Torah scholars.
On what day did Moshe sit to judge the Jewish People?
18:13 – The day after Yom Kippur.
Who is considered a co-partner in Creation?
18:13 – A judge who renders a correct decision.
"Moshe sat to judge the people, and the people stood before Moshe…." What bothered Yitro about this arrangement?
18:14 – Yitro felt that the people weren't being treated with the proper respect.
Why did Yitro return to his own land?
18:27 – To convert the members of his family to Judaism.
How did the encampment at Sinai differ from the other encampments?
19:2 – The Jewish People were united.
To whom does the Torah refer when it uses the term "Beit Yaakov "?
19:3 – The Jewish women.
How is G-d's protection of the Jewish People similar to an eagle's protection of its young?
19:4 – An eagle carries its young on top of its wings to protect them from human arrows. So too, G-d's cloud of glory separated between the Egyptians and the Jewish camp in order to absorb Egyptian missiles and arrows fired at the Jewish People.
What was G-d's original plan for Matan Torah ? What was the response of the Jewish People?
19:9 – G-d offered to appear to Moshe and to give the Torah through him. The Jewish People responded that they wished to hear the Torah directly from G-d.
How many times greater is the "measure of reward" than the "measure of punishment"?
20:6 – 500 times.
How is it derived that "Don't steal" refers to kidnapping?
20:13 – Since it is written immediately after "Don't murder" and "Don't commit adultery," it is derived that "Don't steal" refers to a crime carrying the same penalty as the first two, namely, the death penalty.
In response to hearing the Torah given at Sinai, how far backwards did the Jewish people retreat in fear?
20:15 – They backed away from the mountain twelve mil (one mil is 2000 cubits).
Why does the use of iron tools profane the altar?
20:22 – The altar was created to extend life; iron is sometimes used to make weapons which shorten life.

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

שאלה: האם מותר להניח בשבת מכשיר "אינטרקום" בחדר שיש בו תינוק, כדי שיוכלו הוריו לשמוע את בכיו ולדעת מה מצבו, ולהעניק לו כל צרכיו?

תשובה: הנה לכאורה יש לדון בזה מצד שמכשיר האינטרקום דומה מצד פעולתו למכשיר הרם קול שכבר אסרוהו כל גאוני הדורות האחרונים מכמה סיבות, ומהם, מפני שמכשיר הרם קול הוא כלי המיוחד להשמעת קול, שאסור מדרבנן להשתמש בו ביום השבת. וכן האריך בזה מרן הרב זצ"ל בספר יביע אומר (ח"א סי' יט) לאסור השימוש ברמקול בשבת מכמה טעמים.

אולם לענין אינטרקום בחדר שיש בו תינוק, לכאורה יש לדון בזה להקל מטעם שתינוק נחשב כחולה שאין בו סכנה גם כאשר הוא מרגיש טוב, (שהרי מצבו רגיש וכל הזמן הוא נזקק לטיפול של הוריו) ולכן, באיסור דרבנן שלא נעשה על ידי ההורים, רק על ידי התינוק שמשמיע קולו, לכאורה יש להקל. ואף שבזמן שנכנסים ההורים לחדר התינוק בכדי לטפל בו, נשמע גם קולם ברמקול בזמן שהם מדברים שם, מכל מקום מותר הדבר, לפי שאינם מתכונים שישמעו קולם, ואין להם כל תועלת מכך, וגם אינם עושים מעשה בידים כלל, על כן יש להקל בזה באיסור דרבנן.

אלא שיש אומרים שעיקר איסור השימוש ברמקול או באינטרקום בשבת אינו רק מדרבנן, אלא איסורו איסור גמור מן התורה, מפני שבזמן שעוברים גלי הקול, נוצרת פעולה חשמלית המביאה לזיקי אש במוליכי הזרם החשמלי, ויש בזה איסור תורה. וכן כתבו כמה מגדולי הרבנים בדור שלפנינו. אולם מרן הרב זצ"ל העיר על דבריהם, כי מזה זמן רב דיבר על כך עם ידידו הגאון רבי שלמה זלמן אוירבך זצ"ל (שהיה נודע בהבנתו בעניני חשמל בהלכה) והלה הודיעו באופן ברור כי דברי הרבנים שכתבו כך אינם נכונים במציאות כלל, ושאין הדיבור מעורר זיקי אש, רק הגברת הזרם, שאין בו שום חשש של הבערה וכיבוי, וכל דברי המומחים בזה הם רק על הגברת הזרם, אבל האש או האור, לא מתגבר ולא מתמעט בזה כלל. והרבנים שכתבו כן בזמנים עברו, הוא מפני שלא היה ענין החשמל ברור בזמנם די הצורך.

ולפיכך הדבר ברור, שאין איסור בשימוש ברמקול בשבת, אלא מדרבנן, ולפיכך בנדון דנן שהוא לצורך תינוק, וגם לא נעשה מעשה בידים ממש, המיקל בשימוש באינטרקום בשבת, יש לו על מה שיסמוך.

Baby Monitors on Shabbat

Question: May one place a baby monitor (intercom) in a baby’s room on Shabbat in order to be able to hear if the baby cries and to be able to adequately care for his/her needs?

Answer: At first glance, it would seem that the baby monitor is similar in the way it works to a microphone which has already been prohibited by the greatest luminaries of the past several generation for several reasons, including the fact that it is a vessel designated for making noise whose usage on Shabbat is subject to a rabbinic prohibition. Indeed, Maran zt”l writes lengthily in his Responsa Yabia Omer (Volume 1, Chapter 19) to prohibit the usage of a microphone on Shabbat for several reasons.

Nevertheless, there seems to be more room for leniency regarding a monitor placed in a baby’s room, for an infant is considered to be “an individual ill with a non-life-threatening illness” even when he is healthy (since a baby’s condition is very sensitive and he is constantly in need of his parents’ care); thus, there is room for leniency regarding a rabbinic prohibition not being performed by the parents and which is only a result of the raising of the baby’s voice. Although the parents’ voices are heard on the intercom as well when they enter the baby’s room in order to care for him and speak there, nevertheless, this is still permissible since they have no intention for their voices to be heard and they gain no benefit from this in addition to the fact that there is no physical action. Thus, regarding a rabbinic prohibition, there is room for leniency.

On the other hand, some claim that the usage of a microphone or baby monitor on Shabbat is not only a rabbinic prohibition but is actually a Torah prohibition, for the sound waves create an electrical function whereby sparks of fire are emitted via electrical conduction. Several great luminaries from the previous generation rule likewise. Nevertheless, Maran zt”l disagrees with this opinion, for after having spoken this matter over with his great friend, Hagaon Harav Shlomo Zalman Auerbach zt”l (who was known to be an expert in the Halachot regarding electricity), the latter informed him that it is clear that the opinion of the aforementioned luminaries is completely incorrect and one’s speech does not create any kind of sparks and only causes an increase in the sound waves which has no connection to the forbidden works of igniting or extinguishing a flame. All experts in the field of electricity point to an increase in the sound waves but no fire (electricity) is increased or decreased as a result. The reason why some Poskim wrote this way in previous generations is because the mechanics of electricity were not yet clearly understood by all.

Thus, it is clear that using a microphone on Shabbat is only a rabbinic prohibition and regarding our situation which is a necessity for an infant and where no physical action being performed, one who is lenient and uses a baby monitor on Shabbat surely has on whom to rely.

—

Shabbat Shalom

moorlanenews@gmail.com

Newsletter Parashat Beshalach

February 5, 2020July 13, 2022 5780

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Q & A on Parashat Beshalach

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

What percentage of the Jewish People died during the plague of darkness?
13:18 – Eighty percent (four-fifths).
Why did the oath that Yosef administered to his brothers apply to Moshe's generation?
13:19 – Yosef made his brothers swear that they would make their children swear.
Why did the Egyptians want to pursue the Jewish People?
14:5 – To regain their wealth.
Where did the Egyptians get animals to pull their chariots?
14:7 – From those Egyptians who feared the word of G-d and kept their animals inside during the plagues.
What does it mean that the Jewish People "took hold of their fathers' craft" (tafsu umnut avotam )?
14:10 – They cried out to G-d.
How did G-d cause the wheels of the Egyptian chariots to fall off?
14:25 – He melted them with fire.
Why were the dead Egyptians cast out of the sea?
14:30 – So that the Jewish People would see the destruction of the Egyptians and be assured of no further pursuit.
To what future time is the verse hinting when it uses the future tense of "Then Moshe and Bnei Yisrael will sing"?
15:1 – Resurrection of the dead during the time of mashiach .
Why are the Egyptians compared to stone, lead, and straw?
15:5 – The wickedest ones floated like straw, dying slowly. The average ones suffered less, sinking like stone. Those still more righteous sunk like lead, dying immediately.
The princes of Edom and Moav had nothing to fear from the Jewish People. Why, then, were they "confused and gripped with trembling"?
15:14 – They felt horrible seeing Israel in a state of glory.
Moshe foretold that he would not enter the Land of Israel. Which word in the parsha indicates this?
15:17 – "T'vi-aimo …" — "Bring them" (and not "bring us").
Why is Miriam referred to as "Aharon's sister" and not as "Moshe's sister"?
15:20 – Aharon put himself at risk for her when she was struck with tzara'at . (See Bamidbar 12:12 )
The Jewish women trusted that G-d would grant the Jewish People a miraculous victory over the Egyptians. How do we see this?
15:20 – They brought musical instruments with them in preparation for the miraculous victory celebration.
Which sections of the Torah did the Jewish People receive at Marah?
15:25 – Shabbat, Red Heifer, Judicial Laws.
When did Bnei Yisrael run out of food?
16:1 – 15th of Iyar.
What lesson in derech eretz concerning the eating of meat is taught in this week's Parsha?
16:8 – One should not eat meat to the point of satiety.
How did non-Jews experience the taste of the manna?
16:21 – The sun melted whatever manna remained in the fields. This flowed into streams from which animals drank. Whoever ate these animals tasted manna.
The Prophet Yirmiyahu showed the Jewish People a jar of manna prepared in the time of Moshe. Why?
16:32 – The people claimed they couldn't study Torah because they were too busy earning a livelihood. Yirmiyahu showed them the manna saying: "If you study Torah, G-d will provide for you just as he provided for your ancestors in the desert."
Which verse in this week's parsha alludes to the plague of blood?
17:5 – "And your staff with which you smote the river…."
Why did Moshe's hands become heavy during the war against Amalek?
17:12 – Because he was remiss in his duty, since he, not Yehoshua, should have led the battle.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

מנהגי
ט"ו בשבט – ברכת שהחיינו

ט"ו בשבט, נוהגים כמה מנהגים מיוחדים ביום זה, כמו שנבאר.

איסור תענית ומנהג לימוד הזוהר
אסור להתענות (לצום) ביום ט"ו
בשבט. ויש נוהגים לעשות לימוד בליל ט"ו בשבט, וקוראים במשנה
ובזוהר מדברים הקשורים ביום זה, והגאון רבי יעקב רקח זצ"ל, הדפיס ספר מיוחד לליל ט"ו בשבט בשם "פרי עץ
הדר". וכתב מרן רבינו עובדיה יוסף זצ"ל, שיש ללמוד ב"הבנה"
ככל האפשר, ולא בקריאה בלא הבנה, ובפרט יש ללמוד בהלכות השייכות לדיני ט"ו
בשבט בעניני ערלה תרומות ומעשרות, ולהשתדל כאמור ללמוד בהבנה את הדברים, ולא
בקריאה בלבד, מפני שערך הלימוד כשהוא בהבנה מלאה, נעלה לאין שיעור מלימוד בלא הבנה
כראוי, ולפעמים חסרון ההבנה מביא לכך שאין הלימוד נחשב לימוד כלל.

תפלה על אתרוג
יש נוהגים להתפלל ביום ט"ו
בשבט שיהיה להם אתרוג מהודר לחג הסוכות, ואף שיש מפקפקים במנהג זה, מכיון שביום
ט"ו בשבט לא נגזר דין האילנות ממש, מכל מקום יש קצת טעם למנהג, ולמעשה נהגו
בו גדולים וטובים. (קול סיני, חזון עובדיה ט"ו בשבט).

מנהג אכילת הפירות
נוהגים להרבות באכילת פירות של
אילנות בליל ט"ו בשבט, להראות בזה שהוא ראש השנה לאילנות, ולברך עליהם ברכות
הראויות להם, ומנהג זה נזכר גם בדברי כמה מקובלים, ומנהג יפה הוא. וגם מרן
רבינו הקדוש זצ"ל, היה נוהג במנהג זה, ומברך על כמה
מיני מאכלים ופירות וירקות הבאים לפניו, בשמחה ובטוב לבב.

בדיקת הפירות מן התולעים
פירות שמצויים בהם תולעים צריך
שיפתחם ויבדקם לפני שיברך עליהם ברכת הנהנין, וצריך להיזהר מאד בבדיקת הפירות
שמוחזקים בתולעים, מפני שהוא איסור חמור, שהאוכל תולעת חייב חמישה לאווין.
(פסחים כד.). והרי זה משקץ נפשו ומטמא לבו מעבודת השם יתברך. וכבר העיר לנכון
הגאון רבי חזקיה די סילווא (בעל "פרי חדש") על הדרשנים שמרבים
לדרוש אך ורק בדברי אגדות פשטים ורמזים,
ואינם מוכיחים את העם על איסור
תולעים וכיוצא בזה, שאיסורם חמור מאד.

ובפרט יש להזהר בענייני תולעים, בפירות המצויים
בתקופת ט"ו בשבט והם מיובשים, כגון תאנים מיובשות, שכידוע הן מוחזקות
בתולעים, ובדיקתן קשה מאד. ואף היו כמה רבנים שגזרו אומר לאסור על אכילת תאנים אלו
ודומיהן מפני שקשה מאד לבדקן,
ולכן חובה קדושה להישמר בעניין זה
מאד, והמזהיר והנזהר, ירבה שלומם כנהר.

וכבר לפני כמאה שנה, גזרו חכמי העיר חלאב, על
איסור אכילת עלי גפן, הואיל ועלים אלו הוחזקו בעירם כנגועים בתולעים, ואי אפשר היה
לנקותם, והציבור נכשלו באכילת איסור. לכן נמנו וגמרו חכמי העיר כולם, לגזור חרם על
אכילת עלים אלו.
(ובזמנינו ישנם עלים המשווקים
בהכשר, ללא תולעים). ומכאן נלמד כמה יש להזהר בענין זה. וכתבו רבותינו שאין עוון
שיש בו גנאי גדול יותר מאכילת איסור,
שנכנס לתוך גופו של האדם, ונעשה
גופו חלק מאיסור. (ראה בדברי הראשונים בגיטין ז. ובבא בתרא לו.).

ברכת שהחיינו על פרי חדש
על פרי חדש (דהיינו פרי שלא אכל
ממנו באותה עונה) מברך "שהחיינו וקיימנו והגיענו לזמן הזה". ויש להקדים
ברכת הנהנין של הפרי, לפני ברכת שהחיינו, משום שכלל יש בידינו "תדיר ושאינו
תדיר, תדיר קודם", ולכן, ברכת הפרי שהיא באה בתדירות גבוהה יותר, הרי היא
קודמת לברכת שהחיינו שאינה תדירה כל כך.

ואם יש לפניו שני מיני פירות חדשים, די בברכת
שהחיינו אחת לשניהם, והיינו דווקא באופן ששני הפירות לפניו, אבל אם אחד מהם אינו
לפניו, יברך ברכת שהחיינו על כל מין ממיני הפירות

Tu Bishvat Customs

There are
unique customs observed on the night of Tu Bishvat, as we shall explain.

The Prohibition of Fasting and the Customary Reading of
the Zohar

It is forbidden to fast on the day of Tu Bishvat. Some customarily hold an
order of learning on the eve of Tu Bishvat and read portions of the Mishnah and
Zohar that are associated with this special day. Hagaon Harav Yaakov Rokach zt”l
compiled a special book for the order of this night called “Peri Etz
Hadar”. Maran Rabbeinu Ovadia Yosef zt”l writes that one should learn
while trying to understand as much as possible on this night and not just read
without understanding. One should try to focus on learning the Halachot
pertaining to Tu Bishvat, especially the laws of Orlah (forbidden fruits
of a tree planted within three years) and Terumot U’Ma’asrot (tithes).
One should try as much as possible to understand what he is reading and not
just to read the words alone, for reading without understanding is not
considered learning at all. Only regarding the reading of the Zohar is reading
without understanding indeed considered learning.

Praying for a Beautiful Etrog

Some have the custom that on the day of Tu Bishvat one should pray for a
beautiful Etrog (citron) for the holiday of Sukkot. Although some oppose this
custom since the judgment of trees is not actually decreed on this day,
nevertheless, there is some basis for this custom and many great individuals
have followed suit.

The Customary Eating of Fruits

It is customary to partake of a large variety of fruits and recite the
appropriate blessings on them on the eve of Tu Bishvat in order to show that
this day is the New Year for trees. This custom is mentioned in the works of
the Mekubalim as well, and it is a fine custom.

Checking the Fruits for Worms

Fruits which usually contain worms in them must be opened and checked prior to
reciting the blessings on them. One must be extremely careful in the checking
of fruits that are known to contain worms, for this is a grave sin; one who
consumes even one worm transgresses five Torah prohibitions (Pesachim 24a). One
who consumes a worm taints his soul and blocks his heart from the service of
Hashem. Indeed, Hagaon Rabbeinu Chizkiya di Silwa (author of the “Peri
Chadash) took issue with the orators of his time who would expound nicely upon
stories and hints of the Torah but would not rebuke the people about the
terrible sin of consuming worms and the like.

One must take special care regarding dried fruits during
the Tu Bishvat season which are known to contain worms, such as dried figs
which are very difficult to check. There have been certain rabbis who have
banned eating dried figs and the like altogether due to the difficulty of
checking them. One must therefore take extreme care in this matter.

About one hundred years ago, the Sages of Aleppo, Syria
declared a ban on grape leaves, for in that city, the grape leaves were known
to contain worms and they were very difficult to check, thus, people came to
transgress the Torah prohibitions of consuming forbidden items. For this
reason, all of the Sages of the city unanimously decided to outlaw the
consumption of these leaves. We can see from here how much care must be taken
regarding this matter. Our Sages have told us that there is no more disgraceful
sin than the consumption of forbidden foods such that the forbidden object enters
one’s body and the body itself becomes a part of the prohibition. (See Rishonim
on Gittin 7a and Baba Batra 36a).

Reciting the “Shehecheyanu” Blessing on a New
Fruit

On a new fruit (meaning a fruit that one has not eaten yet this season), one
recites the blessing of “Shehecheyanu Ve’Kiyemanu Ve’Higianu La’Zeman Hazeh”.
One should first recite the regular blessing on the fruit and only afterwards
should one recite the “Shehecheyanu” blessing, as per the rule of “common and
uncommon, the common takes precedence”. Thus, the fruit’s regular blessing
which is recited on a more frequent basis precedes the “Shehecheyanu” blessing
which is not recited as frequently.

If one has several kinds of new fruits in front of him,
one “Shehecheyanu” blessing suffices for all of them. However, this only
applies when all the new fruits are in front of him, for if not, one must
recite the “Shehecheyanu” blessing anew for each kind of fruit.

מהי המשמעות
של יום ט"ו בשבט?

יום ט"ו בשבט הוא ראש השנה לאילנות (ראש
השנה דף ב.), ומקובל לחשוב, שכשם שביום א' בתשרי שהוא יום ראש השנה, דנים את כל
באי עולם, לחיים או למוות,
לעושר או לעוני וכדומה, כמו כן
ביום ט"ו בשבט, דנים בשמים על האילנות וקובעים מה יהיה גורלם במשך השנה
הקרובה.

אלא שבאמת, כתב מרן הרב
עובדיה יוסף זצ"ל, שהדבר אינו כן, וביום זה לא דנים כלל על האילנות. וכן כתב
הגאון רבי אברהם חיים נאה זצ"ל (רב שכונת הבוכרים בירושלים לפני כחמישים
שנה), שהמוני העם טועים וחושבים שיום ט"ו בשבט הוא יום הדין לאילנות, וזה
אינו, שהרי שנינו במשנה במסכת ראש השנה (דף טז.) שבחג השבועות
דנים על פירות האילן, ולא ביום ט"ו בשבט כלל, אלא נראה שהטעם שנקבע יום
ט"ו בשבט ליום ראש השנה לאילנות, הוא מפני שאז כבר ירדו רוב גשמי השנה, כמו
שאמרו בגמרא במסכת ראש השנה (דף יב.) וכתב שם רש"י, שביום ט"ו בשבט, כבר
עברו רוב הגשמים, והשרף עולה באילנות, ונמצאו הפירות חונטין מיום זה. (ופירוש
המילה "חונטין" היא מצב שבו הפירות עברו חלק ניכר מתהליך גדילתם, ונחלקו
הראשונים בשיעור זה כמה הוא בדיוק.)

ומכל מקום יש לעניין יום ט"ו בשבט משמעות
הלכתית רבה לכמה דינים בענייני תרומות ומעשרות וערלה, ורק לשם דוגמא נזכיר אחד מהם.

כתוב בתורה (ויקרא יט. כג.):
כי תבאו אל הארץ ונטעתם כל עץ מאכל, שלוש שנים יהיה לכם ערלים, לא יאכל. ופירשו
חז"ל: שצריך למנות שלוש שנים מעת נטיעת האילן, ורק אז יהיו הפירות מותרים
באכילה, אבל הפירות שגדלו באילן בתוך שלוש השנים הראשונות, הרי הם אסורים בהנאה
לעולם.

אולם אין למנות שלוש שנים אלו מיום ליום, דהיינו
שלוש שנים ממש, אלא הולכים בהם אחר שנות העולם. כיצד? נטע נטיעה קודם יום ט"ז
באב של שנת תשס"א, שיש ארבעים וארבעה ימים עד לראש השנה תשס"ב, עלתה לו
שנה לנטיעתם, כי שלושים יום בשנה הראשונה חשובים שנה, ועוד ארבע עשרה יום יש להוסיף
לקליטת הנטיעה באדמה,
ולפיכך צריך ארבעה וארבעים יום
בשנה הראשונה, ומונה עוד שנתיים להשלמת שלושת השנים, דהיינו, שאם נטע את האילן
בשנת תשס"א כנ"ל, מונה שנתיים, תשס"ב
ותשס"ג, ובשנת תשס"ד הפירות מותרים באכילה. אלא שיום ט"ו בשבט הוא
ראש השנה לאילנות, ולכן אף בשנת תשס"ד שהיא השנה הרביעית, הפירות שנמצאים על
האילן עד יום ט"ו בשבט תשס"ד אסורים בהנאה, ורק הפירות שגדלו אחרי
ט"ו בשבט מותרים באכילה אף בלא הפרשת תרומות ומעשרות (אבל נקראים פירות
"נטע רבעי", שמותר לאכלם אחר שיחללו את קדושתם על פרוטה לאחר שיתלשו
הפירות, והפודה פירות רבעי מברך: ברוך אתה ה' אמ"ה
אקב"ו על פדיון (נטע) רבעי,
ולוקח פרוטה שהיא הפחות של מטבע
היוצא, כגון עשר אגורות בארץ ישראל, ואומר, כל קדושת הפירות
הללו וחומשם מחוללים על שווה פרוטה זה, וטוב שיאמר כן שלוש פעמים, ואחר כך הפירות
מותרים באכילה, ואינם חייבים בתרומות ומעשרות.)

ומכל מקום, אף שביום ט"ו בשבט לא דנים ממש
מה יעלה בגורלם של האילנות באותה שנה, מכל מקום כתב רבינו יוסף חיים מבבל, שידוע
הוא, שיש קבלה ביד חכמי אשכנז ז"ל,
שצריך לבקש ביום ט"ו בשבט
באופן מיוחד על האתרוג, שיזדמן לישראל אתרוג טוב ויפה בחג הסוכות.

The Significance of Tu Bishvat

The Fifteenth of Shevat or Tu Bishvat is the Rosh
Hashanah for trees (Rosh Hashanah 2a). Most people commonly think that just as
on the First of Tishrei, which is the day of Rosh Hashanah, all creations are
judged for life or death, for wealth or poverty, and the like, so too, on Tu
Bishvat, trees are judged in Heaven and their fate for the coming year is
decided.

Nevertheless, Maran Rabbeinu Ovadia Yosef zt”l
writes that this is not the case, for on this day, the trees are not judged at
all. Similarly, Hagaon Harav Avraham Chaim Na’eh zt”l (Rabbi of
Jerusalem’s Bukharian Quarter approximately fifty years ago) writes that many
have a misconception that Tu Bishvat is the Judgment Day for trees when in fact
this is not the case, for the Mishnah in Masechet Rosh Hashanah (16a) writes
that fruit trees are judged on the holiday of Shavuot, not on Tu Bishvat.
Nevertheless, it seems that the reason why Tu Bishvat was established as the
New Year for trees is because at this point, most of the rainfall of the year
has already fallen, as the Gemara in Masechet Rosh Hashanah (12a) and Rashi
(ibid.) state that by the day of Tu Bishvat, most of the rainfall has already
passed, the sap rises through the tree, and the fruits have reached a
noticeable stage of development by this day.

Nevertheless, the day of Tu Bishvat poses certain
halachic implications regarding the laws of Terumot and Ma’asrot
(tithing of produce) and Orla (fruits grown within three years of the
tree being planted which are forbidden to benefit from). Just to illustrate
this, let us discuss one such example.

The Torah states (Vayikra 19, 23): “When you shall come
to the land and plant any kind of fruit tree, for three years shall it be
considered forbidden and may not be eaten.” Our Sages explain that these three
years must be counted from the time the tree was planted and only after this
point will the fruits become permissible. However, fruits that have grown on
the tree during its first three years since being planted are forbidden
forever.

However, these three years are not counted as three exact
years; rather, we follow the years of the world. This means that if one planted
a tree before the Sixteenth of Av of the year 5761, which is forty-four days
before Rosh Hashanah of the year 5762, this counts as one year since being
planted, for thirty days of the first year are considered one year and another
fourteen days are added to compensate for the time it takes the sapling to take
root in the ground; thus, a total of forty-four days are necessary for this to
be counted as the tree’s first year. One must then count another two years for
the completion of the three years, for instance, if one planted the tree in the
year 5761, one counts an additional two years, 5762 and 5763, and in the year
5764, the fruits become permitted for consumption. However, since Tu Bishvat is
the Rosh Hashanah for trees, although 5764 marks the fourth year, any fruits
that are on the tree until Tu Bishvat of 5764 are forbidden to benefit from.
Only the fruits grown after Tu Bishvat of the year 5764 are permitted for
consumption, even without separating Terumot and Ma’asrot (since
these fruits are called “Neta Reva’i” and are permitted for consumption
after their sanctity has been transferred onto a coin after the fruits have
been harvested. The individual redeeming the Neta Reva’i fruits recites
the following blessing: “Baruch Ata Hashem Elokeinu Melech Ha’Olam Asher
Kideshanu Bemitzvotav Vetzivanu Al Pidyon Neta Reva’i.” One then takes a “Perutah,”
which is a coin of minimal value, such as the ten-Agora coin in Israel and
states: “All of the sanctity of these fruits and their fifth is transferred
onto this coin which is worth a Perutah.” It is preferable for one to
recite this text three times. After performing this procedure, the fruits are
permitted for consumption immediately and Terumot and Ma’asrot
need not be separated).

Although the actual fate of the trees for that year is
not decided on Tu Bishvat, nevertheless, Hagaon Rabbeinu Yosef Haim of Baghdad
writes that there is an accepted tradition from Ashkenazi sages that one should
recite a special prayer regarding the Etrog (citron) fruit so that the Jewish
people will merit obtaining beautiful Etrogim for the Sukkot holiday.

—

Shabbat Shalom

moorlanenews@gmail.com

Newsletter Parashat Bo

January 29, 2020July 13, 2022 5780

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Winter Timetable 5780 – 2019/20

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Q & A on Parashat Bo

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

What was Pharaoh's excuse for not releasing the Jewish children?
10:11 – Since children don't bring sacrifices there was no need for them to go.
How did the locusts in the time of Moshe differ from those in the days of Yoel?
10:14 – The plague brought by Moshe was composed of one species of locust, whereas the plague in the days of Yoel was composed of many species.
How did the first three days of darkness differ from the last three?
10:22 – During the first three days the Egyptians couldn't see. During the last three days they couldn't move.
When the Jews asked the Egyptians for gold and silver vessels, the Egyptians were unable to deny ownership of such vessels. Why?
10:22 – During the plague of darkness the Jews could see and they searched for and found the Egyptians' vessels.
Makat bechorot took place at exactly midnight. Why did Moshe say it would take place at approximately midnight?
11:4 – If Moshe said the plague would begin exactly at midnight, the Egyptians might miscalculate and accuse Moshe of being a fake.
Why did the first-born of the animals die?
11:5 – Because the Egyptians worshiped them as gods, and when G-d punishes a nation He also punishes its gods.
How did Moshe show respect to Pharaoh when he warned him about the aftermath of the plague of the first-born?
11:8 – Moshe warned that "All these servants of yours will come down to me" when, in fact, it was Pharaoh himself who actually came running to Moshe.
G-d told Moshe "so that My wonders will be multiplied" (11:9 ). What three wonders was G-d referring to?
11:9 – The plague of the first-born, the splitting of the sea, the drowning of the Egyptian soldiers.
Why did G-d command the mitzvah of Rosh Chodesh to Aharon, and not only to Moshe?
12:1 – As reward for his efforts in bringing about the plagues.
Up to what age is an animal fit to be a Pesach offering?
12:5 – One year.
Prior to the Exodus from Egypt, what two mitzvot involving blood did G-d give to the Jewish People?
12:6 – Circumcision and Korban Pesach.
Rashi gives two explanations of the word "Pasachti ." What are they?
12:13 – "I had mercy" and "I skipped."
Why were the Jews told to stay indoors during makat bechorot?
12:22 – Since it was a night of destruction, it was not safe for anyone to leave the protected premises of his home.
What was Pharaoh screaming as he ran from door to door the night of makat bechorot ?
12:31 – "Where does Moshe live? Where does Aharon live?"
Why did Pharaoh ask Moshe to bless him?
12:32 – So he wouldn't die, for he himself was a first-born.
Why did the Jewish People carry their matzah on their shoulders rather than have their animals carry it?
12:34 – Because the commandment of matzah was dear to them.
Who comprised the erev rav (mixed multitude)?
12:38 – People from other nations who became converts.
What three historical events occurred on the 15th of Nissan, prior to the event of the Exodus from Egypt?
12:41 – The angels came to promise that Sarah would have a son, Yitzchak was born, and the exile of the "covenant between the parts" was decreed.
What is the source of the "milk and honey" found in Eretz Yisrael ?
13:5 – Goat milk, date and fig honey.
The only non-kosher animal whose first-born is redeemed is the donkey. What did the donkeys do to "earn" this distinction?
13:13 – They helped the Jews by carrying silver and gold out of Egypt.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

שאלה: האם אדם
ששתה תה או קפה חם, צריך לברך בסיום השתייה ברכה אחרונה, ברכת "בורא נפשות"?

תשובה: ביארנו
כבר בכמה הזדמנויות, כי לאחר ששותה אדם איזה משקה, צריך לברך ברכת "בורא נפשות". ושיעור (כמות) המשקה שיש לשתות
כדי להתחייב בברכה אחרונה,
הוא שיעור "רביעית משקה בבת
אחת", כלומר, צריך שישתה שיעור של כשמונים ואחד סמ"ק משקה (שהוא שיעור
הרביעית הנזכר בפוסקים), ואז יתחייב בברכה אחרונה.

אולם תנאי נוסף יש בשיעור השתיה כדי להתחייב
בברכה אחרונה, שצריך שישתה בבת אחת,
(כלומר, כדרך שבני אדם רגילים
לשתות בנחת, דהיינו אפילו בשתים או בשלש לגימות, אבל בבת אחת בלא הפסק), שרק אז
מתחייבים בברכה אחרונה. אבל אם שתה מים או משקה אחר לאט לאט, אף על פי ששתה שיעור
רביעית, אינו מברך ברכה אחרונה כלל.

ומעתה נבא לדון במי ששתה תה או קפה כשיעור
"רביעית", אבל לא שתה בבת אחת, האם עליו לברך ברכה אחרונה או לא? כלומר,
האם דין שתיית קפה או תה שונה משתיית שאר המשקאות?

ובאמת שהגאון רבי אברהם הלוי בשו"ת גינת
ורדים כתב, שמכיון שדרך השתייה של קפה או תה חם היא לאט לאט, שלא רגילים כלל לשתות
ממנו בבת אחת, לכן, אף אם שתה את שיעור הרביעית לאט לאט, חייב לברך ברכה אחרונה
ברכת בורא נפשות, הואיל וכך היא דרך שתיתו. כי הדבר שקובע לענין חיוב ברכה אחרונה,
הוא "דרך העולם", כלומר,
מנהג רוב בני האדם, והואיל
והרגילות היא לשתות את הקפה לאט לאט, לפיכך מברכים ברכה אחרונה בסיום שתיית הקפה
כל ששתה רביעית מהמשקה, אף על פי שלא שתה שיעור רביעית "בבת אחת". וכן
דעת הגאון בעל כנסת הגדולה ועוד.

אולם הפרי חדש דחה את דברי הגינת ורדים בזה,
וכתב שלעולם אי אפשר להתחייב בברכה אחרונה על משקה, אלא כשישתה "רביעית משקה
בבת אחת", ואם שתה לאט לאט, אינו מברך אחר שתייתו. וכן הסכימו אחרונים רבים.
ואף הגאון גינת ורדים שכתב שאין צורך שישתה את הקפה "בבת אחת", מכל מקום
כתב, שלמעשה המנהג וההלכה הרווחת והפשוטה בעיר הקודש ירושלים תובב"א, שאין
מברכים אחר שתיית קפה חם. נמצא אם כן שהמנהג הוא כדעת הגאון פרי חדש.

ומרן רבינו הגדול רבי עובדיה יוסף זצ"ל האריך
בנדון זה בתשובה בשו"ת יביע אומר, והניף ידו שנית בתשובה בשו"ת יחוה
דעת, והעלה להלכה, שהואיל וכלל גדול בידינו "ספק ברכות
להקל", לפיכך אין לברך ברכה אחרונה אחר שתיית קפה או תה ששתה ממנו לאט לאט.
ואף על פי שהביא כמה סברות לחזק את דברי הגינת ורדים, מכל מקום עדיין לא יצא הדבר
מכלל ספק, ולפיכך להלכה העלה שאין לברך ברכה אחרונה אחר שתית קפה או תה, כל
שלא שתה בבת אחת.

ולסיכום: אין חיוב ברכה אחרונה לאחר שתיית משקה,
אלא כששותה שיעור רביעית (כשמונים ואחד סמ"ק) משקה "בבת אחת". ואין
חילוק בזה בין כששותה מים, או משקה אחר, וכן קפה או תה חם, שלעולם אינו מתחייב
בברכה אחרונה אלא כששותה שיעור רביעית בבת אחת.

ובהלכה הבאה נדון האם מי ששתה קפה או תה כשיעור
רביעית "בבת אחת" מברך ברכה אחרונה, או שלעולם, לא שייך דין ברכה אחרונה
אחר שתית קפה או תה

Question: Must one recite the “Boreh Nefashot Rabbot”
blessing after drinking hot tea or coffee?

Answer: We
have already discussed on several occasions that after drinking any beverage,
one must recite the “Boreh Nefashot” after-blessing. The amount one must
drink in order to become obligated to recite this blessing is a Revi’it in
one shot, i.e. approximately 81 cc or 2.8 fluid ounces.

However, another condition must be met in order for one
to become obligated to recite an after-blessing which is that one must drink
this amount in one shot (i.e. in the usual manner that people drink, even if
this is in two or three gulps, but the gulps must be swallowed one after
another in a continuous manner and without interruption). On the other hand, if
one sips water or any other beverage slowly, even if collectively one has drunk
the amount of a Revi’it, one will not recite an after-blessing.

Now to our discussion: If one drinks a Revi’it of
tea or coffee but not in one shot, must one recite an after-blessing or not?
This means to say, do tea and coffee have a different law than other beverages?

Indeed, Hagaon Rabbeinu Avraham Ha’Levi rules in his
Responsa Ginat Veradim that since the usual manner of drinking tea or coffee is
to sip them slowly and not swallow larger gulps in one shot, even if one has
sipped the Revi’it slowly, one will be obligated to recite the “Boreh
Nefashot” after-blessing since this is the way these beverages are drunk.
This is because the determining factor regarding reciting an after-blessing is
the “way of the world,” i.e. the normal way such a beverage is drunk; thus, as
long as one has drunk a Revi’it of the coffee or tea even if this was
not done in one shot, one should recite an after-blessing on them. Hagaon
Kenesset Ha’Gedolah rules likewise.

Nevertheless, the Peri Chadash rebuffs the opinion of the
Ginat Veradim and rules that the only way one can become obligated to recite an
after-blessing on beverages is if one drinks a Revi’it of the beverage
in a continuous manner; if one sipped a Revi’it of the beverage slowly,
one will not recite an after-blessing. Many Acharonim agree to his opinion.
Even the Ginat Veradim himself who rules that one need not drink the coffee in
one shot writes that the custom in the holy city of Jerusalem is not to recite
an after-blessing after drinking a hot coffee. Thus, the custom follows the
opinion of the great Peri Chadash.

Maran Rabbeinu Ovadia Yosef zt”l deals with this
matter extensively in his Responsa Yabia Omer and then once again in his
Responsa Yechave Da’at and rules that halachically speaking, since we follow
the rule that “when in doubt regarding a blessing, do not bless,” one should
not recite an after blessing after sipping hot tea or coffee slowly. Although
he provides several proofs to the opinion of the Ginat Veradim, nevertheless,
since a doubt still exists, one should not recite an after-blessing unless one
has drunk a Revi’it of the beverage in one shot.

Summary: One
does not become obligated to recite an after-blessing on beverages unless one
drinks a Revi’it (approximately 2.8 fluid ounces) of the beverage in a
continuous manner. It makes no differences whether one is drinking water, tea,
coffee, or any other beverage and one will never be obligated to recite an
after-blessing unless one drinks a Revi’it of the beverage in one shot.

In the next Halacha we shall discuss whether one who
drinks a Revi’it of tea or coffee in one shot becomes obligated to
recite an after-blessing or if an after-blessing never applies to tea and
coffee

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Shabbat Shalom

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Vayakhel

Pekudei

Vayakhel

Pekudei

דין הכשר כלים לפסח

The Laws of Koshering Vessels for Pesach

The Laws of Koshering Vessels for Pesach-Continued

Proper Intention While Reciting

“Baruch Shem Kevod Malchuto Le’Olam Va’ed”

The Meaning of “Baruch Shem Kevod Malchuto Le’Olam Va’ed”

The Significance of Tu Bishvat

Proper Intention
While Reciting

“Baruch Shem Kevod
Malchuto Le’Olam Va’ed”

The Meaning of
“Baruch Shem Kevod Malchuto Le’Olam Va’ed”