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Newsletter Succot 5786 – 2025



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Moor Lane Women’s Nach Group

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- According to the Torah, what three basic requirements define a material as valid for use as a succa roof?
It must grow from the ground, no longer be connected to the ground, and not be receptive to tumah (ritual defilement). - If the succa causes discomfort (e.g., it's too cold) to the extent that under similar conditions you would leave your very own house, you are exempt from the mitzvah. Why?
Because the commandment of living in a succa is to dwell in the succa for seven days the same way you dwell in your house the rest of the year. (Mishna Berura 640:13) - What two things are forbidden to do outside of the succa all seven days of the festival?
Eat (an 'established' meal) or sleep. (Orach Chaim 639:2) - What is the absolute minimum number of meals a person is required to eat in the succa during the seven day holiday?
One. Eating a meal in the succa the first night of Succos is a requirement. The rest of the festival, a person can eat 'snacks' which are not required to be eaten in a succa. (Outside Israel, one must eat a meal the second night of Succos as well. However, there is no requirement to live outside Israel!) (Orach Chaim 639:3) - Besides referring to the tree and its fruit, what does the word “esrog” mean literally?
Beauty. (Ramban Vayikra 23:40) - What is the minimum length of a lulav?
Its spine must be at least 4 tefachim (halachic handbreadths). - What is the maximum percentage a person is required to add to the purchase price of his esrog in order to obtain an esrog of greater beauty?
33.3% (Orach Chaim 656:1) - On the Shabbos that occurs during Succos, we read the Book of Koheles, in which King Solomon refers to himself as “Koheles.” Why is King Solomon called Koheles?
Because he gathered (kihale) vast wisdom, and because he, as king, gathered the nation on Succos after the Sabbatical year. (Rashi, Koheles 1:1) - What prohibition could a person transgress simply by sitting in the succa on the eighth day of Succos?
Bal Tosif – “Do not add to the mitzvos.” The commandment to live in the succa applies for only seven days. To sit in the succa on the eighth day with intent to fulfill the mitzvah transgresses “bal tosif.” (Orach Chaim 666:1) - We hold a tallis over the heads of the people who read the end of the Torah and the beginning of the Torah. Why?
It represents the wedding canopy, symbolizing that through the Torah we wed ourselves to Hashem.

גשמים בסוכה
ישנם מקומות, כמו במדינת ניו יורק וסביבותיה, שרגילים לרדת שם גשמים בימי חג הסוכות. וגם בארץ ישראל אירע כמה פעמים שירדו גשמים בחג הסוכות.
ובארץ ישראל, הגשמים בחג הסוכות אינם סימן ברכה, כמו שאמרו רבותינו, למה זה דומה? לעבד שמוזג כוס לרבו, ושפך לו רבו את הכוס על פניו. כלומר, שאינו חפץ במעשיו של העבד. אף כאן, כשיורדים גשמים בחג, כולם יוצאים מן הסוכה ונראה שאין הקדוש ברוך הוא חפץ שישבו בסוכה.
ומכל מקום עלינו לדון, כיצד יש לנהוג כאשר יורדים גשמים בסוכה?
אדם שהיה אוכל בסוכה, ולפתע התחילו לרדת גשמים רבים (באופן, שאילו היה תבשיל עדין מונח על השולחן בסוכה, היה התבשיל מתקלקל מחמת הגשמים. רש”י סוכה כט.), עליו לצאת מן הסוכה ולהכנס לביתו. ושם ימשיך את סעודתו. ואף על פי שאין בפועל תבשיל שמתקלקל על השולחן, ולמשל, אדם האוכל עוגות בסוכה, ואין שם דבר שיתקלקל מחמת הגשמים שאינם חזקים כל כך, גם כן אינו צריך להשאר בסוכה במצב כזה, ועליו להכנס לביתו. (שלחן ערוך סימן תרלט סעיף ה).
ואם תוך כדי הסעודה, בשעה שיושב בביתו, פסקו הגשמים, אין חובה לחזור ולאכול את המשך הסעודה בסוכה, ורק בתורת חומרא, אם ירצה לחזור ולהשלים את הסעודה בסוכה, תבוא עליו ברכה. (יביע אומר ח”ט סימן סג). וכל זה בשאר ימי החג, אבל בליל יום טוב הראשון של החג, יש חובה לחזור ברגע שיפסקו הגשמים, ולאכול בסוכה כזית פת.
וכן הדין לגבי אדם שראה שיורדים גשמים, ולכן התחיל לאכול בביתו, ופסקו הגשמים. שאין עליו חובה לעבור לסוכה ולהשלים שם את הסעודה, אלא גומר את כל הסעודה בביתו. ודין זה אינו שייך דוקא לגבי ירידת גשמים, אלא גם אם היה יושב בסוכה, ולפתע החלה לנשוב רוח עזה שמחמתה החלו נושרים קסמים מהסכך לתוך הסוכה, וקשה לו לסבול את הדבר, הרי הוא רשאי להכנס ולאכול בביתו. (סוכה דף כט.).
מקום שיורדים שם גשמים, אבל בסוכה יש סכך עבה, עד כדי כך שלא יורדים בתוכה גשמים, צריך לאכול בסוכה, ורשאים גם כן לברך “לישב בסוכה” בשעה שאוכלים שם. (חזון עובדיה סוכות עמוד קפה, בשם בכורי יעקב).
הפטור מן הסוכה מחמת ירידת הגשמים, ובכל זאת מחמיר על עצמו ואוכל בסוכה, אינו אלא הדיוט, ואינו מקבל שכר על כך, (הרמ”א סימן תרלט). ואם בירך על האכילה “לישב בסוכה”, ברכתו היא ברכה לבטלה.
היוצא מן הסוכה מפני הגשמים, לא יבעט ויצא, כלומר, לא ינוס בכעס ויצא, אלא יצא בהכנעה, כמו עבד שבא למזוג כוס לרבו, ורבו שפך את המים על פניו, שעל העבד להתנהג בהכנעה ולא בכעס וכדומה.
Rain in the Sukkah
There are certain places, such as New York, where it commonly rains during the holiday of Sukkot. Even in Israel it has happened in the past that rain has fallen during Sukkot.
In the Land of Israel, rain during the Sukkot holiday is an ominous sign, as our Sages taught that this is comparable to a servant who pours a beverage for his master and the master throws the cup in the servant’s face. So too, when it rains on Sukkot and everyone leaves the Sukkah, it is a sign that Hashem does not want us to be sitting in the Sukkah.
Nevertheless, we must discuss how one should behave when it rains in the Sukkah. If one was sitting and eating in the Sukkah and it suddenly begins to rain strongly (to the extent that if a plate of food was before him, the food would get ruined, see Rashi’s commentary on Sukkah 29a), one should exit the Sukkah and return home and continue one’s meal there. Although there might not be an actual plate of food on the table getting ruined, for instance, if one is eating cake and they do not get ruined from such rain, nevertheless, one still need not remain in the Sukkah in this case and one should return home (See Shulchan Aruch Chapter 639, Section 5).
If during one’s meal at home, the rain stops, there is no obligation to continue one’s meal in the Sukkah and doing so is merely a stringency (see Yabia Omer Volume 9, Chapter 63). The above applies on any other day of the Sukkot holiday. However, on the first night of Sukkot, one is obligated to return to the Sukkah and eat a Kezayit of bread there as soon as the rain stops.
Similarly, if one begins to eat at home because he sees that it is raining and then he realizes that the rain has stopped, he need not go out to the Sukkah in order to finish his meal; rather, one may conclude one’s meal at home. This law does not only apply to rain, rather, if one was sitting in the Sukkah and strong winds start gusting suddenly and pieces of the Sechach start falling into the Sukkah and it makes it difficult to remain in the Sukkah, one may finish one’s meal at home (see Sukkah 29a).
If it is raining outside but the Sechach on one’s Sukkah is so thick that the rain does not penetrate the Sukkah, one must eat in the Sukkah and even recite the blessing of “Leeshev Ba’Sukkah.” (Chazon Ovadia- Sukkot, page 185 quoting the Bikurei Yaakov)
If one is exempt from the Mitzvah of Sukkah because of rain and the like and nevertheless acts stringently and eats in the Sukkah anyway is considered a fool and does not receive reward for this (see Rama in Chapter 639). If one recites the “Leeshev Ba’Sukkah” blessing in such a case, this blessing will have been in vain.
If one must leave the Sukkah as a result of rain and the like, one should not kick it on one’s way out; rather, one should leave in a subjugated manner similar to a servant that had a beverage thrown in his face by his master in that he must act in a subjugated manner and not with anger and the like.
בין כיפור לסוכות – דפנות הסוכה
הימים הללו, שבין יום הכפורים לסוכות, הם ימים מקודשים, ואנו עוסקים בהם במצות הסוכה, ללכת מחיל אל חיל. ואמרו רבותינו, כי ארבע הימים שבין יום הכפורים לחג הסוכות, נזכרים ונעשים כימים המקודשים, והם כימי חול המועד, ובהם עוסקים כל ישראל במצוות, סוכה ולולב, ומעשים הללו מעוררים בלב ישראל לאהוב את ה' יתברך, ולשמוח במצותיו, לשמוח שמחה רוחנית אמיתית, לעבוד את ה' בטוב לבב. ובכל הימים הללו אין אומרים “נפילת אפיים” בתפלה, כי הם כמו יום טוב.
אמרו רבותינו, שהסוכה צריכה להיעשות משלוש דפנות וסכך. הדפנות שהם הכתלים (המחיצות, הקירות) של הסוכה, מותר לעשותם מכל דבר שירצה, ובתנאי שתהיינה הדפנות חזקות ויציבות דיין בכדי שתעמודנה היטב בפני הרוח המצויה, לפי שכל שאין הדפנות יציבות בפני הרוח, הרי אינן כשירות למצות סוכה.
ולפיכך פסק מרן רבינו עובדיה יוסף זצוק”ל, שאין לעשות דפנות לסוכה מסדינים ויריעות וכדומה, לפי שהם הולכים ובאים עם הרוח, ואפילו בנדנוד קל, ולכן אינם נחשבים כדפנות שעומדות ברוח מצויה. ואפילו אם מותח את הסדינים היטב, וקשרם בחזקה לעמודי הסוכה כדי שלא ינועו עם הרוח, אין להתיר, מפני שלפעמים מתרופפים הקשרים על ידי הרוח ומתנודדים הסדינים ונמצאת הסוכה פסולה, והיושב בתוכה אינו יושב בסוכה, ואם בירך “לישב בסוכה” הרי ברכתו ברכה לבטלה.
ואף שיש מהאחרונים שכתבו, שכל שהסדינים אינם מתנודדים הרבה עם הרוח (כשלושה טפחים מצד לצד) עדיין הדפנות כשירות, מכל מקום מדברי הראשונים נראה שאפילו בנדנוד מועט כבר נפסלת הסוכה. וכן היא הסכמת רוב פוסקי זמנינו, ומהם הגאון רבי שלמה זלמן אוירבך זצ”ל והגאון רבי יוסף חיים זוננפלד זצ”ל. גם הגאון רבי משה פיינשטיין זצ”ל כתב, שאין להקל לבנות סוכות כאלו עם יריעות בד או פלסטיק, והוסיף שמה שאנו רואים בארצות הברית (מקום מושבו של הגר”מ פיינשטיין) שמוכרים סוכות שדפנותיהן עשויות מיריעות, פשוט שלא היה זה על פי הוראת חכם, כי אין להשתמש בסוכות אלו.
דבר המקבל טומאה
מה שכתבנו, שדפנות הסוכה מותר לעשותם מכל דבר שירצה, הכוונה היא, אפילו לעשות דפנות מכלים, כגון ארון, ארגז וכיוצא בזה. ואף על פי שארגז הוא “כלי”, ומכיון שהוא כלי, הרי הוא ראוי לקבל טומאה, (כלומר, אם נגע בכלי אדם טמא, גם הכלי יכול לקבל טומאה). וכל דבר שראוי לקבל טומאה אסור לסכך בו את הסוכה. מכל מקום, את דפנות הסוכה מותר לעשות גם מדבר המקבל טומאה.
כלומר, את הסכך של הסוכה, יש לעשות רק מדבר שאינו מקבל טומאה. אבל את דפנות הסוכה, מותר לעשות גם מכלי, או דבר אחר, שמקבלים טומאה.
מעמיד – אזיקונים
ומכל מקום אותו חלק בדפנות הסוכה שהסכך מונח עליו, (כלומר, החלק העליון של הדופן), הרי הוא נקרא, “מעמיד הסכך”. שהסכך עומד עליו. ואת “מעמיד הסכך” יש לעשות לכתחילה מדבר שאינו מקבל טומאה. (מפני שחששו רבותינו שמא יבוא לסכך בדבר שמעמיד את הסכך). ולכן אם עשה דופן לסוכה מדבר המקבל טומאה, כגון ארגז עץ או צינורות של ברזל (שגם הם מקבלים טומאה), טוב לתת נסר של עץ על גבי הדופן או הצינורות, מארבע צידי הסוכה, באופן שהסכך ינתן על גבי נסר העץ, ולא על גבי דבר המקבל טומאה.
ומטעם זה, נכון להזהר לכתחילה, שכל דבר שמעמיד או מחזיק את הסכך, לא יהיה מדבר שמקבל טומאה. ולכן נכון להזהר שלא לקשור את הסכך לסוכה באמצעות “אזיקונים”, כדי שהסכך לא יעוף מהסוכה ברוח מצויה. אולם אם שם את האזיקונים רק כדי שאם תגיע רוח סערה שאינה מצויה הסכך לא יעוף, יש להקל.
The Walls of the Sukkah
The days between Yom Kippur and the Sukkot holiday are indeed holy ones during which we are involved with the building of the Sukkah in order to go from strength to strength. Our Sages teach us that the four days between Yom Kippur and Sukkot are treated as sanctified days and are similar to the days of Chol Ha’Moed. During these days the entire Jewish nation is involved in the Mitzvot of Sukkah and Lulav and these actions arouse the Jewish nation’s love for their Father in Heaven and to rejoice in His commandments thus bringing about service of Hashem with a gladdened heart. During these days, Tachanun (supplication) prayers are omitted from all prayer services, for these days are tantamount to Yom Tov.
A Sukkah must consist of three walls and Sechach (roof of the Sukkah made from objects which grow from the ground). The walls of the Sukkah may be made from any material one wishes as long as they are strong and sturdy enough to withstand an ordinary wind (breeze); if the walls are not sturdy enough to withstand such a wind, they are not valid for the Mitzvah of Sukkah.
Therefore, Maran Rabbeinu Ovadia Yosef zt”l rules that one should not use sheets, fabrics, and the like for the walls of the Sukkah, for they flap back and forth in the wind; even a small movement renders them unfit to withstand an ordinary wind. Even if one stretches these sheets until they are taut and then ties them very well to the poles of the Sukkah so that they do not move in the wind, this is still unacceptable, for sometimes, the knots come loose as a result of the wind and the sheets begin to sway and this renders the Sukkah invalid, in which case anyone who sits in it is in essence not sitting in a Sukkah and any “Leeshev Ba’Sukkah” blessings recited upon it are blessings in vain. Although there are those who maintain that as long as the sheets do not sway very much in the wind (approximately three Tefachim or twenty-four centimeters from side to side) these walls are still valid, nevertheless, it appears from the words of the Rishonim that even a slight movement invalidates the Sukkah. This is indeed the consensus among most modern-day Poskim including Hagaon Harav Yosef Chaim Zonnenfeld zt”l and Hagaon Harav Shlomo Zalman Auerbach zt”l. Similarly, Hagaon Harav Moshe Feinstein zt”l writes that one may not be lenient and build his Sukkah out of sheets of fabric or tarp and he adds that the fact that such Sukkot are sold in the United States (place of Harav Feinstein’s residence) must not have been done in accordance with the ruling of a Halachic authority, for such Sukkot may not be used.
This means that the Sechach of the Sukkah must be made only from material incapable of becoming impure but the walls of the Sukkah may be made from vessels of any other item which is capable of becoming impure.
For the above reason, it is preferable that anything that supports or holds the Sechach in place not be made of materials capable of becoming impure. Thus, one should preferably not tie down the Sechach with plastic zip ties so that it does not fly away. However, if the Sechach is sturdy enough as is and one is merely tying it down in order to prevent it from flying away in extremely strong winds, there is room for leniency in this regard.
דין הסכך בסוכה והקישוטים הנתלים בסכך
מצוה ליַפּוֹת את הסוכה
מצוה גדולה ליַפּוֹת את הסוכה ולנאותה כמה שאפשר, להכניס לתוכה כלים נאים, ולהאירה באור יקרות. וכתבו המקובלים, שעל ידי כיבוד הסוכה באור יקרות, יזכה האדם שנפשו תשב במנוחה בגן עדן, וכפי ערך מה שיקיים את המצוה בכוונה טובה באופן הנאות, כך יעשה לו שָם סוכה לנשמתו. ׁכמו שמבואר בזהר הקדוש פרשת פנחסׂ. ובהציע הכלים הנאים שיש לו' והמצעות הנאות בסוכה, יקשור לו האל יתברך כמה חופות בגן עדן העליון. ובכל זאת, יש לדעת, שלעתים מתוך הכוונה הטובה לקשט את הסוכה, הסוכה נפסלת. לכן יש להיות בקי בדינים המובאים כאן, לנהוג על פי ההלכה.
התנאים שיהיה הסכך כשר
נאמר בתורה (דברים טז.) “חג הסוכות תעשה לך באספך מגרנך ומיקבך”. ולמדו מכאן רבותינו (במסכת סוכה דף יב.), שיש לסכך את הסוכה, בדברים הנאספים מן הגורן ומן היקב, כלומר פסולת הגורן והיקב, שהם קש ותבן וזמורות ואשכולות ריקים מן הענבים, וכיוצא בהן.
וכן נאמר בספר נחמיה (פרק ח), שאמרו ראשי העם אל בני ישראל, “צאו ההר, והביאו עלי זית ועלי עץ שמן ועלי הדס ועלי תמרים ועלי עץ עבות, לעשות סוכות ככתוב”. ומכאן למדו רבותינו שצריך שיהיו לסכך שמסככים בו שלשה תנאים.
א. צריך שיהיה גידולו מן הארץ. ב. צריך שיהיה תלוש ולא מחובר לקרקע. ג. צריך שיהיה דבר שאינו ראוי לקבל טומאה. כמו פסולת הגורן והיקב, שבאה מן הארץ, והיא תלושה ואינה מחוברת לקרקע, וכן אינה ראויה לקבל טומאה, שכל דבר שאינו “אוכל” או “כלי”, אינו ראוי לקבל טומאה. ולמשל, אם גופו של מת, נגע בענף של דקל, אין הענף מקבל טומאה, אבל אם נגע גופו בכלי עץ, הרי הכלי מקבל טומאה. ולכן אין לסכך בכלי. (ואפילו אם נשבר הכלי, אין לסכך בשבריו).
ולפיכך אסור לסכך את הסוכה בכל מיני מתכות, שהרי אין גידולם מן הארץ. וכן אין מסככים בענפי אילן המחובר לקרקע, שאין לסכך אלא בדבר התלוש מן הקרקע. וכן אין מסככים בכל מיני אוכלים, כגון פירות, מפני שהם ראויים לקבל טומאה, וכן אין מסככים בכלים, אף על פי שהם עשויים עץ, מפני שהם ראויים לקבל טומאה, ואפילו אם סיכך בסכך כשר, אלא ששם עליו סכך פסול, הסוכה פסולה. ולכן אם בנה סוכה כשירה, אבל היא נמצאת תחת מרפסת של שכן וכדומה, ודאי שסוכה זו היא פסולה.
דין קשוטי נייר
הנייר אין מסככים בו, ואפילו הוא עשוי מעץ, מפני שנשתנתה צורתו לגמרי, ואינו נחשב לדבר שגידולו מן הארץ. ולכן, הקישוטים שנוהגים לתלות תחת סכך הסוכה, בכדי ליפות את הסוכה, הרי הם עלולים לפסול את הסוכה מפני שהם אינם סכך כשר.
לכן כתב מרן רבינו עובדיה יוסף זצ”ל, שצריך להקפיד לתלות את קישוטי הסוכה שתחת הסכך, באופן שיהיו צמודים לסכך, ותלויים בתוך ארבעה טפחים לסכך, (שהם כשלושים ושניים סנטימטר), שאם הם יורדים למטה, ליותר ממרחק של שלושים ושנים סנטימטר מהסכך, יש חשש פן יפסלו את הסוכה כאמור, אבל כשהם בתוך ארבעה טפחים, בטלים הם לגבי הסכך, ואין כל חשש שיפסלו את הסוכה, אפילו אם הם גדולים מאד.
ולסיכום: יש לסכך את הסוכה, בדבר שגידולו מן הארץ, ושהוא תלוש, ושאינו מקבל טומאה. ואם רוצים לקשט את הסוכה בקישוטי נייר, רשאים לעשות כן, אך יש לתלות את הקישוטים באופן שיהיו צמודים לסכך, ולא יהיו גדולים ויורדים מן הסכך יותר משלושים ושניים סנטימטר, שאז, הם עלולים לפסול את הסוכה
Laws of the Sechach (Roof) of the Sukkah and Decorations Hung from the Sechach
Similarly, the book of Nechemia (Chapter 8) states that the leaders of the nation told the Jewish people: “Go out to the mountain and bring olive branches, branches of an oily tree, myrtle branches, palm branches, and branches of a thick tree in order to make Sukkot as it is written.” Our Sages learned from here that in order to be valid, the Sechach must meet three requirements:
It must grow from the ground, it must be detached from the ground, and it must be something that is incapable of becoming impure (as we have already discussed), similar to the waste of granaries and wineries which grows from the ground, is detached from the ground, and is not capable of becoming impure, for anything which is neither a vessel or a food is incapable of becoming impure. If, for instance, a corpse would come in contact with a palm branch, the palm branch would not become impure. However, if it would come in contact with a wooden vessel, it would become impure, and it is thus invalid for use as Sechach (even if the vessel has broken, one may still not use the broken pieces as Sechach).
Thus, one may not use any type of metal as Sechach, as metal does not grow from the ground. Similarly, one may not use tree branches that are attached to the ground, for only things that are detached from the ground may be used as Sechach. Additionally, one may not use foods or vessels (even if they are made from wood) as Sechach, for these things are capable of becoming impure. Even if one covers his Sukkah with valid Sechach and only places invalid Sechach on top of that, the Sukkah is invalid. Therefore, if one builds a valid Sukkah but it is under a neighbor’s balcony, the Sukkah is most certainly invalid.
Therefore, Maran Rabbeinu Ovadia Yosef zt”l writes that one should take care to hang such decoration within four Tefachim (approximately thirty-two centimeters) of the Sechach, for in this way, they are considered part of the Sechach and they in no way invalidate the Sukkah, even if they are quite large. However, if the decorations droop below four Tefachim of the Sechach, there is concern for the invalidation of the Sukkah, as we have explained.
Summary: For the Sechach (roof) of the Sukkah, one must use a material which grows from the ground, is no longer attached to the ground, and which is incapable of becoming impure. If one wishes to adorn one’s Sukkah with paper decorations (or any other material for that matter), one may do so but one must make sure that they are hung in close proximity to the Sechach and do not droop down more than thirty-two centimeters (12.6 inches) from the Sechach, for this invalidates the Sukkah.
Newsletter Yom Kippur – Shabbat Ha’azinu – 5786



גמר כתיבה וחתימה טובה
תזכו לשנים רבות נעימות וטובות
שנה טובה ומתוקה





A few weeks ago we sent each member a private email with the list of the names of deceased loved ones for the Hashkavot on Yom Kippur. We also asked you to reply to that email to either (1) inform us of any changes to the list or (2) to let us know that the list is correct.
To date, we have not received a reply to many of the emails, and failure to do so will mean that we may not say the השכבה/hashkava individually for your relative(s) and instead just add the name(s) together with a list of other names, so please, if you have not yet replied to the email, recheck your emails and avoid a disappointment.
Alternatively, return the list by hand to a member of the Mahamad.
Donations can be made by
1) Handing it to a member of the executive or Mahamad.
2) Online Banking:
Bank | Branch Title (not address) | Sorting Code Number |
Natwest Bank plc
| 463 Bury New Road, Prestwich, Manchester M25 1AB | 01-07-20 |
Beneficiary’s Name | Account Number |
MANCHESTER CONGREGATION OF SPANISH AND PORTUGUESE JEWS | 01012525 |
Thank you
Arichut Yamim Tizku Leshanim Rabot
The Gabbaim

Moor Lane Women’s Nach Group
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- Passover commemorates the going out of Egypt. Shavuos commemorates the giving of the Torah. What historical event can Yom Kippur be said to commemorate?
Moshe came down from Mount Sinai on the tenth of Tishrei with the second set of Tablets, signifying forgiveness for the sin of the golden calf. Yom Kippur can be said to commemorate this event, the first national day of forgiveness for the Jewish People. - For what kinds of sins does Yom Kippur not atone?
Sins committed against other people, including hurting someone's feelings. Yom Kippur does not atone for these sins until the perpetrator gains forgiveness from the victim himself. (Orach Chaim 606:1) - What should someone do if the person he wronged does not forgive him the first time?
He should try at least two more times to gain forgiveness.(Orach Chaim 606:1) - Why is the vidui confession included during the mincha prayer the afternoon before Yom Kippur?
Lest one choke while eating the pre-Yom Kippur meal and die without atonement, or lest one become intoxicated and unable to concentrate on the prayers at night.(Mishna Berura 607:1) - On Yom Kippur we refrain from: Working, eating, drinking, washing, anointing, family relations and wearing leather shoes. Which three of these prohibitions are more severe than the others?
Eating, drinking, working. (Mishna Kritut 1:1) - In what two ways does the prohibition against eating food on Yom Kippur differ from the prohibition against eating pork the entire year?
a. Although any amount is forbidden, eating on Yom Kippur is not punishable by a Sanhedrin until one has eaten food equal in volume to the size of a date. Eating pork, on the other hand, is punishable for eating even an olive-sized piece, which is smaller than a date. (Mishna Berura 612:1)
b. Eating on Yom Kippur incurs the punishment of karet – spiritual excision, whereas eating pork does not. - Who wrote the prayer “Unesaneh Tokef” said during the chazan's repetition of musaf?
“Unesaneh Tokef” was written by Rabbi Amnon of Mainz, Germany about 1000 years ago. - Why do we read the book of Yona on Yom Kippur?
The repentance of the people of Ninveh serves as an inspiration to us to repent, and shows us that repentance can overturn a Divine decree. (Shelah Hakadosh) - In what two ways does havdalah after Yom Kippur differ from havdalah after Shabbos?
After Yom Kippur, the blessing over spices is omitted from havdalah. Also, the source of the flame used for havdalah after Yom Kippur must be a fire kindled before Yom Kippur. (Orach Chaim 624:3,4) - Ideally, what mitzvah should one begin immediately after Yom Kippur?
Building the succa. (Rema, Orach Chaim 624:5)

אכילה ורחיצה ביום הכפורים
ביום הכפורים שחרית יטול ידיו עד סוף קשרי אצבעותיו בלבד, ויטול שלוש פעמים לסירוגין כדרכו בכל ימות השנה, ומברך על נטילת ידיים.
לא ירחוץ פניו במים ביום הכפורים בבוקר, ואם היו פניו מלוכלכות, כגון שיש לו לכלוך ליד עיניו, מותר לרחוץ המקום המלוכלך. ומי שהוא מפונק, ואין דעתו מיושבת עליו כשאינו רוחץ פניו בשחרית, מותר לו לרחוץ פניו בשחרית. והאשכנזים מחמירים בזה שלא לרחוץ הפנים ביום הכפורים אפילו מי שהוא איסטניס, אלא אם כן להעביר הלכלוך סביב עיניו וכיוצא בזה.
אסור לצחצח שיניים ביום הכפורים. ואפילו מי שמיקל בדבר בזהירות ביום תשעה באב, לא יעשה כן ביום הכפורים.
Eating and Washing Oneself on Yom Kippur
Regarding the custom of Kapparot, we have discussed in the past that this custom may be fulfilled through money. A bill is taken ($10, $20, etc.) and circled around the head of the atoned party three times, and the following text is recited: “This money is in your stead, your substitute, and your atonement. This money shall be donated to Tzedakah, and you should enter into good life and peace.” This text is printed in all Yom Kippur Machzorim. This process is repeated for every member of the family.
Some Laws of Yom Kippur
All are obligated to fast on Yom Kippur, including pregnant and nursing women. Any woman whose health is at risk due to the fast should consult a prominent Torah scholar who is well-versed in these laws, and he should render his ruling whether or not she must fast. One whose medical condition does not allow him to fast may not be stringent and fast, for our holy Torah writes, “That he shall live by them,” and not that he should die by them. One may not cause himself to die or even place himself in a possibly dangerous situation because of the fast of Yom Kippur. When Maran zt”l served as Chief Rabbi of Tel Aviv and for several years after this as well, he would spend the precious hours of every Erev Yom Kippur by travelling to the hospital in order to convince patients whom the fast of Yom Kippur posed a danger to not fast. He would quote the words of the Radbaz who writes that one who does not listen to doctors claiming that he places his complete trust in Hashem is a pious fool, for the Torah gives doctors permission to heal and by default, one must follow the rules of medicine after consulting with a prominent halachic authority.
One Suffering from an Illness which does not Pose any Danger
We should point out that even if one suffers from an ailment which is not necessarily life-threatening, nevertheless, sometimes the medications one takes make it necessary for one to drink, and if one does not, this may pose a danger to him. In such a situation, the patient should consult his doctor and a prominent halachic authority to discern the proper course of action. This situation is common in patients taking medications for mental illnesses; indeed, sometimes, some of these illnesses can be considered life-threatening in and of themselves.
One who Must Eat on Yom Kippur
If one must eat on Yom Kippur due to an illness, if he must eat and drink in a regular manner, he may do so, as the is nothing that stands in the way of a life-threatening situation. Nevertheless, usually this is not the case and one can make do with eating or drinking in a way that he does not consume large amounts of food or beverage in one shot. Rather, one should take breaks between eating and every time he eats or drinks, he should consume no more than thirty grams of food or forty grams of beverage. After approximately ten minutes have elapsed, he should eat or drink a similar amount. One should prepare organized and measured portions of food of approximately thirty grams before Yom Kippur. One should prepare himself a utensil that holds approximately forty grams of liquid (such as a baby bottle, shot glass, and the like) and every time one needs to, one should fill it up and drink from it.
Washing and Immersing Oneself on Yom Kippur
One may not wash himself with water on Yom Kippur. Even placing one’s finger into water is prohibited. Nevertheless, only pleasurable washing is prohibited; however, if one’s hands or any other body part were soiled from mortar and the like, one may wash them, as this does not constitute a pleasurable washing. Immersing oneself in a Mikveh is also forbidden on Yom Kippur.
On the morning of Yom Kippur, one should wash his hands only until his knuckles. One should wash each hand three times while switching off hands and recite the “Al Netilat Yadayim” blessing, as he would any other day of the year.
One should not wash one’s face on the morning of Yom Kippur; if one’s face is dirty due to eye residue and the like, one may wash the dirty place. If one is finicky and cannot relax until he has washed his face in the morning, he may do so on the morning of Yom Kippur. Ashkenazim are stringent regarding this matter and rule that even one who is finicky cannot wash his face; rather, one may only wash off the dirt around one’s eyes and the like.
One may not brush one’s teeth on Yom Kippur. Even one who acts leniently and brushes one’s teeth carefully on Tisha Be’av may not do so on Yom Kippur at all.
Newsletter Rosh Hashana 5786 – 2025



Wishing Members & Friends
of
ק׳ ק׳ שערי תפילה
Moor Lane Bet Hakeneset
a
כתיבה וחתימה טובה
תזכו לשנים רבות נעימות וטובות
שנה טובה ומתוקה
שנה עם בריאות ברכה מזל הצלחה פרנסה טובה
רפואה שלמה והצלה לכל עם ישראל






Moor Lane Women’s Nach Group
********

- Why do we blow the shofar during the month of Elul?
After the sin of the golden calf, Moshe went up to Mount Sinai to receive the second set of Tablets on Rosh Chodesh Elul. On that day, the Jewish People sounded the shofar to remind themselves to stray no more after idol worship. Also, the sound of the shofar strikes awe into our hearts and inspires us to return to the ways of Torah. (Mishna Berura and Aruch Hashulchan Orach Chaim 581) - Where in the written Torah text does it tell us explicitly that the first day of Tisrei is Rosh Hashanah?
Nowhere. The Torah calls it “a day of shofar blowing.” (This is one of many examples showing how our observance depends on the continuous oral tradition dating back to Mount Sinai). (Bamidbar 29:1) - We eat apples dipped in honey to symbolize a sweet year. Why do we choose apples above other sweet fruits?
Isaac blessed Jacob with the words: “The fragrance of my son is like the fragrance of a field which Hashem has blessed…” (Bereishis 27:27). The Talmud identifies this “field” as an apple orchard. (Ta'anis 29b, Biyur Hagra) - What two blessings do we say before sounding the shofar?
“Blessed are You… who has commanded us to hear the sound of the shofar,” and the shehechiyanu blessing. (Orach Chaim 581:2) - Which Book of Tanach does the beginning of the Tashlich prayer come from?
The Book of Micha (7:18-20). - What three barren women were “remembered” by Hashem on Rosh Hashanah?
Sara, Rachel and Chana. On Rosh Hashanah it was decreed that these barren women would bear children. (Tractate Rosh Hashanah 10b) - A person's yearly allowance is fixed on Rosh Hashanah, except for three types of expenses. What are they?
Expenses for Shabbos, Yom Tov, and the cost of one's children's Torah education. (Ba'er Hetaiv Orach Chaim 242:1) - We refer to the binding of Isaac in our prayers when we say: “Answer us as You answered Abraham our father on Mount Moriah…” What was Abraham's prayer on Mount Moriah?
He prayed that Mount Moriah should remain a place of prayer for all future generations (Onkelos 22:14). Also, he prayed that his sacrifice of the ram should be considered as though he had actually sacrificed Isaac. (Rashi 22:13) - Why, even in Israel, are there two days of Rosh Hashanah, whereas other festivals in Israel are celebrated for only one day?
Before our current exile, we did not have a fixed calendar as we do today. Rather, the Supreme Torah Court in Jerusalem determined our calendar on a month to month basis. They did this on the first day of every month, based on witnesses testifying that they had seen the new moon. Therefore, the people outside Israel had insufficient time to find out the exact date in time for the festivals. The “two-day festival” arose to correct this situation. In Israel, however, the people lived close enough to Jerusalem to find out the exact date of all the festivals except Rosh Hashanah. Since Rosh Hashanah occurs on the first day of the month, even those living in Jerusalem sometimes needed to observe it for two days, if the witnesses failed to arrive. - What halacha applies to the shehechiyanu blessing on the second night of Rosh Hashanah which does not apply on the second night of any other holiday?
On the second night of Rosh Hashanah it is customary to wear a new garment or to have a new fruit on the table when saying the shehechiyanu blessing. Thus, the shehechiyanu blessing applies not only to the holiday, but to the new garment or new fruit as well. (This is done in order to accommodate the minority of halachic authorities who rule that no shehechiyanu blessing be said on the second night of Rosh Hashanah.) (Taz 600:2)


תקיעת שופר
מצות עשה מן התורה לשמוע תרועת השופר ביום ראש השנה, שנאמר “יום תרועה יהיה לכם”. ואסור לדבר בין התקיעות, וכל שכן בזמן התקיעות עצמם, ומשעה שבירך “לשמוע קול שופר” (או שיצא ידי חובת הברכה מפי השליח ציבור), לא יוציא הגה מפיו עד שישמע את התקיעות.
נאמר בתורה שלוש פעמים “יום תרועה יהיה לכם”, “זכרון תרועה מקרא קודש”, “והעברת שופר תרועה”. וקיבלו רבותינו “הלכה למשה מסיני”, שכל התקיעות הללו אמורות לגבי ראש השנה, שיש לתקוע בו שלוש פעמים.
וכל תרועה שצריך לתקוע, מורכבת משלוש תקיעות. תקיעה, תרועה ותקיעה. כי כל תרועה, צריך שיהיו לפניה ולאחריה קולות של תקיעה פשוטה. שכך למדו רבותינו מן הפסוקים. נמצאנו למדים, שעלינו לתקוע שלוש תרועות, ולפני ולאחרי כל אחת מהן, יש לתקוע תקיעה פשוטה. ובסך הכל: תקיעה תרועה תקיעה, תקיעה תרועה תקיעה, תקיעה תרועה תקיעה. שהן תשעה קולות של שופר.
התקיעה שנאמרה בתורה, היא קול תקיעה חלקה, ישרה ורצופה. אולם לגבי התרועה שנאמרה בתורה, יש בידינו ספק מה היא. מפני שחלפו הרבה שנים, ונתפזרו עם ישראל בגלות, ותקיעת שופר היא דבר שמתרחש רק פעם אחת בשנה, ולכן אין אנו יודעים איך התרועה נשמעת, האם היא היללה שמיללות הנשים בשעה שמייבבות, והן קולות קצרים ביותר ורצופים (מה שאנו קוראים בזמן הזה “תרועה”), או שהתרועה היא האנחה כדרך שנאנח אדם פעם אחר פעם כאשר דואג לבו מדבר גדול (כלומר, שלוש פעמים תו תו תו, מה שאנו קוראים “שברים”). או אולי, התרועה שנאמרה בתורה היא שניהם יחד, גם קול היללה וגם קול השברים.
ומחמת הספק, אנו עושים הכל. נמצא שסדר התקיעות כך הוא: התוקע מברך, ומיד תוקע “תקיעה” ולאחריה שלושה “שברים” ואחריהם “תרועה” ואחריה “תקיעה”. וחוזר על סדר זה שלוש פעמים. ותוקע “תקיעה”, ואחריה שלושה “שברים” ואחריהם “תקיעה”, וחוזר על סדר זה שלוש פעמים. ותוקע “תקיעה” ואחריה “תרועה” ואחריה “תקיעה”, וחוזר על סדר זה שלוש פעמים. נמצא מנין התקיעות שלושים, כדי להסתלק מן הספק. (ראש השנה לד. והרמב”ם פ”ג ה”א ומרן בש”ע סימן תקצ).
והוא מה שאנו רואים במחזורים: תשר”ת תשר”ת תשר”ת, כלומר תקיעה שברים תרועה תקיעה – שלוש פעמים. ואחר כך, תש”ת תש”ת תש”ת, כלומר תקיעה שברים תקיעה – שלוש פעמים. ואחר כך תר”ת תר”ת תר”ת, והוא תקיעה תרועה תקיעה – שלוש פעמים.
ורמז לדבר “יום תרועה יהיה לכם”, “יהיה” בגימטריא שלושים.
ואלו התקיעות הן חובה מעיקר הדין. ומלבד זה תוקעים עוד שלושים תקיעות בחזרת השליח ציבור של מוסף. ולאחר מכן בסיום התפלה.
Shofar Blowing
There is a positive Torah commandment to hear the Shofar blasts on Rosh Hashanah, as the Torah states, “A day of blasts shall it be for you.” It is forbidden to speak between the various sets of Shofar blasts and this is certainly the case during the time the Shofar is actually being sounded. As soon as one recites the blessing of “Lishmo’a Kol Shofar” (or has fulfilled one’s obligation by hearing the Shofar blower recite it), one should not utter anything until one hears the Shofar blasts.
How Many Blasts Must One Hear?
According to the Torah, it is sufficient to hear nine Shofar blasts on Rosh Hashanah. Let us now discuss this further:
The Torah states “blasts” in three different contexts: “A days of blasts shall it be for you”, “A memorial of blasts, a convocation of holiness”, and “And you shall make a proclamation with the Shofar blasts”. Our Sages had an oral tradition from Moshe Rabbeinu that all of these blasts apply to Rosh Hashanah and one must sound three blasts on that day.
Every sounding of Shofar blasts on Rosh Hashanah must be comprised of three separate blasts: Teki’ah, Teru’ah, Teki’ah. This is because or Sages derived from various verses in the Torah that every Teru’ah sound must be preceded and followed by a Teki’ah sound. Thus, we must blow three Teru’ah blasts, each of them preceded and followed by a Teki’ah blast, amounting to three sets of Teki’ah, Teru’ah, Teki’ah, i.e. nine blasts.
Why Do We Blow Many More than Nine Shofar Blasts?
Based on the above, one should only be required to hear three sets of Teki’ah, Teru’ah, Teki’ah on Rosh Hashanah. However, this is not what is practiced, as we shall now explain:
The Teki’ah described by the Torah refers to a flat, straight, continuous Shofar blast. Nevertheless, a doubt exists regarding what the Torah describes as a “Teru’ah” because many years have passed and the Jewish nation has been scattered in the diaspora as a result of several long exiles. Thus, we are unsure whether Teru’ah refers to a wailing sound that women make when crying, i.e. very short, continuous sounds blown one after another (what we refer to as “Teru’ah” nowadays) or a longer sighing sound one would make again and again when worried about something important (three times, what we would call “Shevarim” nowadays). It is likewise possible that the Torah-prescribed “Teru’ah” actually refers to a combination of both sounds, sighing and wailing.
Because of this is vested in doubt, we blow all of these. Thus, the proper order of blowing the Shofar is, as follows: After reciting the blessing, the Shofar-blower blows a Teki’ah, followed by a Shevarim, immediately followed by a Teru’ah, followed by a Teki’ah. This order is repeated three times. After a brief pause, the blower then blows a Teki’ah, followed by a Shevarim, followed by a Teki’ah. This order is likewise repeated three times. After another short pause, the blower resumes by blowing a Teki’ah, followed by a Teru’ah, followed by a Teki’ah. This order is likewise repeated three times. The final order of Shofar blasts necessary in order to remove all doubt is therefore thirty. (See Rosh Hashanah 34a, Rambam Hilchot Shofar, Chapter 3, Halachot 1-3, and Shulchan Aruch, Chapter 590, Sections 1-2.)
These Shofar blasts are obligatory according to the letter of the law. Besides for these, thirty more blasts are blown during the silent Mussaf Amida prayer, another thirty during the Chazzan’s repetition of Mussaf, and a final ten within the Kaddish following Mussaf.
Newletter Parashat Nitzavim


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Moor Lane Women’s Nach Group



Pledge Reminder
There is a big segula to pay any debts before Rosh Hashana,
so we'd like to remind members and friends of the Bet Hakeneset
that if you have pledged
a donation to the Bet Hakeneset
after receiving an Aliya in the last few weeks,
the pledge can be fulfilled in any of the following ways:
· By post addressed to
'The Treasurer, Manchester Congregation of Spanish and Portuguese Jews,
18 Moor Lane, Salford, Manchester M7 3WX'.
· By hand to the treasurer or any member of the Mahamad.
·Anonymously – in the donations box in the Synagogue.
·Direct Debit to the shul's account – for account details please speak to the treasurer
· Using this link charityextra.com/charity/moorlane
·Cheque made payable to 'Manchester Congregation of Spanish & Portuguese Jews'.
Thank you & Tizke Lemitzvot


לוח זמני תפלה לקיץ תשפ״ה
Summer Timetable 5785 – 2025
מוצאי שבת | ערבית )מוצ”ש( | שקיעה | סוף זמן קראת שמע | זמן שבת | פלג מנחה (תה״ד) | פלג מנחה (לבוש) | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Sunset | Shema to be read before | Candles to be |
| Earliest Candle lighting | Minha & Kabbalat Shabbat* | Date | Parasha |
PM | PM | PM | AM | PM | PM | PM | PM |
|
|
8:01 | 7:57 | 7:11 | 9:56 | 6:59 | 6:27 | 5:57 | 6:59 | 19/20 Sep | נצבים |
🕯️SUMMER TIMES FOR SHABBAT 🕯️
שבת
קרבנות
9:00 am
הודו
9:15 am
מנחה
6:30 pm
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On the last day of his life, Moshe gathers all the people, young and old, lowly and exalted, men and women, in a final initiation. The covenant includes not only those who are present, but even those generations yet unborn. Moshe admonishes the people again to be extremely vigilant against idol worship, because despite having witnessed the abominations of Egypt, there will always be the temptation to experiment with foreign philosophies as a pretext for immorality.
Moshe describes the desolation of the Land of Israel that will result from failure to heed Hashem’s mitzvahs. Both their descendants and foreigners alike will remark on the singular desolation of the Land and its apparent inability to be sown or to produce crops. The conclusion will be apparent to all — that the Jewish People have forsaken the One Who protects them, in favor of powerless idols. Moshe promises, however, that the people will eventually repent after both the blessings and the curses have been fulfilled. And, however assimilated they will have become among the nations, Hashem will eventually bring them back to the Land of Israel. Moshe tells the people to remember that the Torah is not a remote impossibility, but rather that its fulfillment is within the grasp of every Jew. This Torah portion concludes with a dramatic choice between life and death, with Moshe exhorting the people to choose life.
Ohr Somayach Institutions www.ohr.edu

צורת התפילה בראש השנה
שאלה: מה האופן הנכון לנהוג בו בתפלות ראש השנה? האם יש להתעורר ולבכות בשעת התפלה, כדי שה' ירחם עלינו וימלא משאלותינו לטובה? או שאולי נכון יותר להתפלל בשמחה?
ומכאן נראה לכאורה, שלא נכון להצטער ולבכות בתפלות של ראש השנה, שהוא יום שמחה. אלא יש להתפלל בשמחה ובאהבה.
ולכאורה נראה שיש מחלוקת בין רבינו האר”י לבין הגאון מוילנא בענין זה. ובכלל, לכאורה דברי האר”י מוקשים מאד, מפסוקים מפורשים בספר נחמיה.
והוא הדין למתפללים בכוונה בראש השנה, ועיניהם זולגות דמעות מרוב התרגשותם והתלהבותם, שיפה הם עושים. וברור הדבר מאד שרבינו האר”י שהיה עמוד העולם בקבלה האלהית, שר בית הזוהר, וכל רז לא אניס ליה, והיה נאה דורש ונאה מקיים, מרוב דבקותו בה' ובכוונות הקדושות בתפלותיו בימים הנוראים, היה מתעורר בבכיה רבה, והרי זה דומה למעשה של רבי עקיבא הנ”ל.
והוא הדין לכל אדם שבכיה נופלת עליו מאליו בימים הנוראים, על ידי התפלות הקדושות שמעוררות רשפי אש שלהבת יה, שאין בדבר חשש כלל, אבל להביא עצמו לידי בכיה, על ידי קול בכי וכדומה, אין להתיר, וכפי שכתוב בנחמיה. ואף שממשמעות דברי כמה מגדולי האחרונים משמע, שיש לעורר עצמו לבכיה, מכל מקום למעשה אין ראוי לנהוג כן, וכפי שכתבנו.
ולסיכום: אין לבכות בראש השנה. והתפלות של ראש השנה יש לאומרם בשמחה ובנעימה קדושה, ומתוך כוונה רבה, כי תפלה בלא כוונה כגוף בלא נשמה. ומכל מקום אדם שמתעורר מעצמו בבכיה ומתפלל בדמעות שליש, אין בזה שום חשש איסור כלל. ותבוא עליו ברכה. והשי”ת יקבל תפלתינו ברצון ונזכה כולנו יחד עם כל בית ישראל לשנה טובה ומבורכת כתיבה וחתימה טובה.
The Proper Way to Pray on Rosh Hashanah
Question: What is the proper way to behave during the prayers of Rosh Hashanah: Should one arouse himself to cry during the prayers in order for Hashem to pity us and grant us all of our requests or should one pray amid great joy?
Answer:
The Mitzvah to be Glad on Rosh Hashanah
The Poskim deliberate whether or not there is a Mitzvah and obligation to be joyous on Rosh Hashanah just as one must rejoice during the holidays of Pesach, Shavuot, and Sukkot. Halachically speaking, the She’iltot of Rav Achai Gaon (Parashat Chayei Sarah) writes that there is indeed a Mitzvah to be joyous on Rosh Hashanah. Similarly, Rav Sar-Shalom Gaon (quoted by the Rosh, Chapter 4, Rosh Hashanah) rules that the Mitzvah of be joyous applies to the holiday of Rosh Hashanah as well. It is therefore forbidden to fast on Rosh Hashanah. The Rashba (in Volume 4 of his Responsa, Chapter 262) likewise quotes Rav Hai Gaon who rules that it is forbidden to fast on Rosh Hashanah, for regarding this holiday the verse in the Book of Nechemia states, “Go and eat fatty foods and drink sweet beverages.”
Rosh Hashanah is Designated for Prayer and Supplication
Nevertheless, a majority of the days of Rosh Hashanah is dedicated to prayer and supplication to Hashem. Indeed, Rabbeinu Yitzchak be Ge’at writes in his Sefer Me’ah She’arim (page 44) that one may not fast on Rosh Hashanah, for although our Sages expounded the verse “Seek Hashem when He is present” as referring to the Ten Days of Repentance, they did mean to establish these days as days of fasting; rather, these days are designated for prayer and supplication. These days are indeed called “Days of Repentance” and not “Days of Fasting.” One should therefore not fast on Rosh Hashanah, for one may not rebuff the obligation to rejoice on Yom Tov. Other Rishonim write likewise.
It would seem from here that one should not feel sorrow or cry during the prayers of Rosh Hashanah, for Rosh Hashanah is a day of joy. Rather, one should pray joyfully and out of love.
The Opinion of Rabbeinu Ha’Ari z”l
On the other hand, Rabbeinu Chaim Vital (chief disciple of the saintly Ari z”l) attests in his Sha’ar Ha’Kavanot (page 90) that the great Rabbeinu Ha’Ari would cry copiously during the prayers of Rosh Hashanah. He would say that if one was not overcome by weeping during these days, it is an indication that this individual’s soul is incomplete and unrefined. Many great Acharonim quote his words.
The Opinion of the Vilna Gaon
Nevertheless, the Sefer Ma’aseh Rav (a book detailing the practices of Hagaon Rabbeinu Eliyahu of Vilna) writes in the name of the Vilna Gaon that one should not cry on Rosh Hashanah, for the verse in Nechemia states that after the entire nation began to weep, Ezra the Scribe and Nechemia told them, “This day is holy to Hashem your G-d, do not mourn and do not cry etc. Go and eat fatty foods, drink sweet beverages, and send portions to those who do not have, for the day is sanctified for our Lord; do not be saddened, for the gladness of Hashem is your fortress.” The Gaon of Vilna would thus make sure that the Chazzan would chant the Kaddish in a tune in honor of Yom Tov.
It would seem that a disagreement exists between the saintly Ari z”l and the Vilna Gaon regarding this matter. It is even more difficult to understand, for it would seem that Rabbeinu Ha’Ari’s opinion is in direct contradiction with an explicit verse in the Book of Nechemia!
The Opinion of Maran Rabbeinu Ovadia Yosef zt”l
Maran Rabbeinu Ovadia Yosef zt”l writes (in his Responsa Yabia Omer, Volume 1, Chapter 36, Volume 9, Chapter 51, Responsa Yechave Da’at, Volume 2, Chapter 69, and Chazon Ovadia-Yamim Nora’im, page 87) that there is actually no disagreement here and all opinions agree that although one should not consciously cause himself to be sad and cry due to the sanctity of the day, nevertheless, if one happens to be aroused during the Rosh Hashanah prayers and begins to cry on his own as a result of holy excitement, his cleaving to Hashem, and his concentration on the prayers of the Days of Awe (a feeling similar to becoming emotional in a sanctified manner), this is not forbidden at all. Similarly, the Turei Zahav (Orach Chaim, Chapter 283, Subsection 2) writes that the Midrash states that once, Rabbi Akiva’s students found Rabbi Akiva reading Shir Ha’Shirim (Song of Songs) while crying on Shabbat. He told them that although it is forbidden to cry on Shabbat, as the verse states, “And you shall call the Shabbat a delight,” nevertheless, since crying was a delight for him, it was permissible. The Turei Zahav explains that because Rabbi Akiva was so close to Hashem, when he would read Shir Ha’Shirim, he would understand with his great and holy wisdom how deep the concepts contained in the holy scripture really were and this would cause his eyes to tear. A similar idea can be found by righteous Torah scholars who pray fervently. Indeed, we have seen several times that when Maran zt”l would read the moving verses of the Nevi’im in the weekly Haftara portion, he would usually begin to cry, even on Shabbat, as a result of his great emotion and love of Hashem (Maran zt”l deals with matter lengthily in his various works).
The same applies to those praying fervently on Rosh Hashanah at which point their eyes begin to tear and they begin to cry; this is indeed a fine custom. Clearly, the saintly Ari z”l, to whom all of the secrets of the Torah were open and revealed, was on this lofty level where, as a result of his saintly emotions and holy concentration during the prayers of Rosh Hashanah, he would begin to weep copiously similar to the above incident concerning Rabbi Akiva.
Indeed, the same applies to any individual who becomes uplifted and, as a result, begins to cry on his own during the holy and intense prayers of the Days of Awe and there is nothing wrong with this at all. However, one may not bring himself to cry by beginning to recite the prayer in a wailing tune and the like, as the verse in Nechemia clearly states. Although it seems from some great Acharonim that one should cause himself to cry, halachically speaking, one should not behave this way.
Summary: One may not cry on Rosh Hashanah. One should recite the Rosh Hashanah prayers amid much joy, pleasantness, and great concentration, for prayer without concentration is like a body without a soul. Nevertheless, if one is uplifted to a point where he begins to cry on his own during the Rosh Hashanah prayers, there is no prohibition involved in doing so. May Hashem accept our prayers graciously and may we and the entire Jewish nation merit a good and sweet new year and may we all be inscribed and sealed in Hashem’s Book of Life, Amen.
Newsletter Parashat Ki Tavo



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🍾🥂Mazal Tov🥂🍾
to
David Belilo
on celebrating his wedding to
Rina Miller
Mazel Tov to families Miller & Belilo
****
📝
Please reply to the form below 👇
if you have not already done so
if you would like a seat 💺 reserved for the
Yamim Noraim ✡️
Thank you
Ladies’ Seating Plan for the Yamim Noraim – High Holy Days 5786 – 2025
If your wife does not receive moorlanenews emails, please forward this email to your wife, Thank you
Dear Ladies,
We hope this letter finds you well and in good health.
Baruch Hashem, as we approach another Rosh Hashana & Yom Kippur, we are willing to reserve a seat for LADY MEMEBERS OF OUR COMMUNITY.
We will attempt, to the best of our ability, to allocate the seats according to where the ladies sit throughout the year, but we cannot guarantee how the seats will be assigned. We will also consider accommodating places for unmarried girls over Bat Mitzva to sit next to or close to their mothers.
Please tick for which day(s):
1) Rosh Hashana DAY 1 _______
2) Rosh Hashana DAY 2 _______
3) BOTH DAYS OF ROSH HASHANA _______
4) ONLY Yom Kippur _______
5) BOTH (Rosh Hashana and Yom Kippur) _______
Please let us know below who the seat is for:
1) Name _______________________________
2) Name _______________________________
3) Name _______________________________
4) Name _______________________________
5) Name _______________________________
Please note, we will gladly reserve and allocate you a seat, however, if for example, you are allocated a seat for Yom Kippur but can only come for Ne’ilah please understand that your seat cannot be kept vacant all day, when others could use the seat until you arrive.
Therefore, we endeavour to do the following:
· A clear sign will be posted asking ladies to respect the allocated seating plan by not sitting in someone’s allocated place and to vacate the seat as soon as the lady comes.
· If someone is sitting in your allocated seat when you arrive, you have the right to politely ask that person to move.
· We request that you ask the lady to move in the most polite, discreet and nicest way possible so as not to cause embarrassment, offence or any discomfort whatsoever.
NON-MEMBERS
For non-members, there will be a charge of £25 per seat per day to have an allocated place in the ladies’ gallery.
Alternatively, become a country member for £180 per annum as a family (Full membership is £360 per annum), and this entitles you to free seats for Rosh Hashana & Yom Kippur.
If you want to pray with us but have financial issues then please speak to the treasurer privately, and arrangements can be made. We will NEVER turn you down.
Payments can be made
1) Directly to a member of the executive or Mahamad
2)
Bank | Branch Title (not address) | Sorting Code Number |
Natwest Bank plc
| 463 Bury New Road, Prestwich, Manchester M25 1AB | 01-07-20 |
Beneficiary’s Name | Account Number |
MANCHESTER CONGREGATION OF SPANISH AND PORTUGUESE JEWS | 01012525 |
3) Using the link below
charityextra.com/charity/moorlane
Thanking you in advance.
Tizku leshanim rabot
The Gabbaim
PS – Whilst there is no charge for allocating you a seat, any donations made will be gratefully appreciated.
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חודש אלול
We are proposing to collaborate with a worldwide initiative over Elul
where we, as a kehilla, work on stopping talking in the Bet Knesset during tefilla and keriat hatorah.
Rabbi Stamler spoke 2 weeks ago about the benefits of such efforts this Shabbat,
and we hope everyone will take part with much, silent, enthusiasm.
The initiative will also generate a sponsor towards our Kiddushim
to help us celebrate this achievement outside of the Bet Hakeneset.
As part of this we will also say the misheberach of the
Tosafot Yom Tov on the Shabbatot in Elul for those who remain silent during tefillah.
This initiative is intended to help preserve the sanctity and respect of the Bet Knesset.
And whilst we already enjoy a respectful environment in our Bet Hakeneset
we would like to work on this strength of ours. May it be a great zechut for us and all AM yisrael.
Chizku VeImtsu
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לוח זמני תפלה לקיץ תשפ״ה
Summer Timetable 5785 – 2025
מוצאי שבת | ערבית )מוצ”ש( | שקיעה | סוף זמן קראת שמע | זמן שבת | פלג מנחה (תה״ד) | פלג מנחה (לבוש) | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Sunset | Shema to be read before | Candles to be |
| Earliest Candle lighting | Minha & Kabbalat Shabbat* | Date | Parasha |
PM | PM | PM | AM | PM | PM | PM | PM |
|
|
8:19 | 8:15 | 7:28 | 9:51 | 7:16 | 6:42 | 6:12 | 7:16 | 12/13 Sep | כי תבא |
🕯️SUMMER TIMES FOR SHABBAT 🕯️
שבת
קרבנות
9:00 am
הודו
9:15 am
מנחה
6:30 pm
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When the Jewish Peopledwell in the Land of Israel, its first fruits are to be taken to the Temple and given to the kohen. This is done in a ceremony that expresses recognition that it is G-d who guides the history of the Jewish People throughout all ages. This passage forms one of the central parts of the Pesach Haggadah that we read at the Seder.
On the last day of Pesach of the fourth and seventh years of the seven-year shemitta cycle, a person must recite a disclosure stating that he has indeed distributed the tithes to the appropriate people in the prescribed manner. With this mitzvah Moshe concludes the commandments that Hashem has told him to give to the Jewish People. Moshe exhorts them to walk in Hashem’s ways because they are set aside as a treasured people to Him.
When the Jewish Peoplecross the Jordan River they are to make a new commitment to the Torah. Huge stones are to be erected and the Torah is to be written on them in the world's seventy primary languages, after which they are to be covered over with a thin layer of plaster. Half the tribes are to stand on Mount Gerizim, and half on Mount Eval, and the levi'im will stand in a valley between the two mountains. The levi'im will recite twelve commandments, and all the people will answer “amen” to the blessings and the curses. Moshe then details the blessings that will be bestowed upon the Jewish People, blessings that are both physical and spiritual. However, if the Jewish People do not keep the Torah, Moshe details a chilling picture of destruction, resulting in exile and wandering among the nations.

אל תעש תפילתך קבע
הנה בימים אלו שהם ימי הרחמים והסליחות, מחוייב כל אדם לפשפש במעשיו לשוב אל קונו. ומכלל ההתחזקות המוטלת על רוב בני אדם, היא בענין עבודת התפילה, שתהיה כראוי, שישמע ה' את תפילתינו להשיבנו אליו, לקבל את תשובתינו, ושיחדש עלינו שנה טובה ומבורכת.
ובגמרא במסכת מועד קטן (כח.) אמרו, בני חיי ומזוני (בנים, חיים, ומזונות, כלומר פרנסה), לא בזכותא תליא מלתא, אלא במזלא תליא מלתא. כלומר, יתכן אדם שהוא עובד את ה' כראוי, ואף על פי כן יהיה עני, או שלא יהיו לו בנים, או שלא יזכה לאריכות ימים. וזאת משום שמזלו של אותו אדם כך הוא, שלא יהיו לו בנים, וכן על זה הדרך.
ולכאורה מבואר שלא יועילו התפילות לאדם בענינים אלו, משום שאם מזלו של אותו אדם מטבע ברייתו כך הוא שיהיה עני, מה תועיל התפילה לשנות את רוע מזלו.
אולם מרן רבינו עובדיה יוסף זצ”ל, כתב בזה, דמכל מקום על ידי תפילה אין ספק שיוכל אדם לשנות הכל, אפילו את מזלו. וסמך לדבר מן הפסוקים, “ועבדתם את ה' אלהיכם”, זו תפילה. (כמו שאמרו בתענית ב. איזו היא עבודה שבלב, זו תפילה), ואחר כך נאמר, “ובירך את לחמך ואת מימיך”, אלו מזונות, “לא תהיה משכלה ועקרה בארצך”, אלו בנים, “את מספר ימיך אמלא”, הרי אריכות ימים. ואם כן על ידי תפילה יוכל אדם לשנות את רוע מזלו.
אולם זאת בתנאי, שתהיה התפילה בכוונה מלאה. ובפרט תפילה שאחרי לימוד תורה, וכמו שכתוב בזהר הקדוש (פרשת פנחס), ואלו דבריו: בא וראה, כל הבריות שבעולם לפני שנתנה התורה, היו תלויים במזל, ובכלל זה בני חיי ומזוני, אבל אחר שניתנה תורה לעם ישראל, הוציאם ה' משלטון הכוכבים והמזלות, וזאת למדנו מאברהם אבינו, שראה במזלו שעתיד שלא יהיו לו בנים, והקדוש ברוך הוא אמר לו, צא מאיצטגנינות שלך, כלומר, אל תתייחס לדברים אלו, כי על ידי תורה ותפילה משתנה מזלו הרע של האדם.
והנה מלבד ענין הכוונה בתפלה, צריך שתהיה התפילה בלב נשבר, וכמו שנאמר, לב נשבר ונדכא, אלהים לא תבזה. כי הקדוש ברוך הוא שומע ביותר תפלת הנאנקים ומתפללים בכל לבם לפניו. ואמרו רבותינו, אפילו כל השערים ננעלו, שערי דמעה לא ננעלו. ואם לא יוכל אדם לבכות בתפלתו מאיזו סיבה, כתב מרן החיד”א, שיוכל על כל פנים להתפלל בלב נשבר בקול בכי, שגם בתפלה כזו יש מעלה קרובה לתפלה בדמעות ממש. וכן היה מרן זצ”ל רגיל להוסיף על זה, שהתפלה בקול בכי נשמעת לפני ה' יתברך אפילו בלי שיבכה האדם בדמעות ממש, כמו שנאמר “כִּי שָׁמַע ה' קוֹל בִּכְיִי”.
וידע כל אדם, כי כל מה שיוכל לעשות ולפעול בכל מיני השתדלות שבעולם, כל זה אינו שוה כנגד תפלות הבאות מעומק הלב. ובעיננו ראינו, יהודי יקר מעיר תל אביב, שהיה דר בשכונה מלאה בכל מיני תאוות העולם, וכל ילדיהם של שכניו, שהיו מהם יהודים יראי שמים, יצאו לתרבות רעה, משום שלא עמדו בנסיונות המצויים בשכונתם. מה עשה אותו יהודי? היה מתפלל לפני ה' יתברך בדמעות שליש, יום יום, עוד מזמן שילדיו היו רכים מאד בשנים, וזכה שבאמת נתקבלו תפילותיו, וכל בניו יצאו למודי ה', תלמידי חכמים ממש, ובנותיו זכו אף הן לצאת צנועות וחכמניות, ונישאו לתלמידי חכמים, והקימו דור ישרים מבורך. ותמיד אומר אותו יהודי לכל שואליו, כי אין לו ספק בדבר, כי ילדיו יצאו מוצלחים, אך ורק בזכות הדבר הזה, שלא התעצל בתפילותיו, ועוד מזמן שהסכנה לא היתה נראית באופק, כי היו ילדיו קטנים, היה מתחנן ומתפלל כל יום בערגה ובחשק רב, שיזכהו ה' יתברך לרוות נחת מילדיו, שיהיו כולם יראי שמים. ישמע החכם ויוסיף לקח.
Do Not Make Your Prayer a Burden
During this period of mercy and forgiveness, one is obligated to examine one’s deeds and return to one’s Creator. Included in the service of Hashem that one must strengthen during these days is in the area of prayer. One should pray properly so that Hashem accepts our prayers to return us to Him, accept our repentance, and grant us a good and blessed new year.
The Gemara in Masechet Mo’ed Katan (28a) states: “Children, life, and sustenance do not depend on merit; rather, they depend on fortune.” This means that it is possible that one serves Hashem properly yet he may be poor, not have children, or not merit living a long life. This is because the fortune of this individual dictates that he will not have children and the like.
It seems from this Gemara that one’s prayers will not help in these areas, for they are contingent on one’s fortune and if the very nature of one’s creation dictates that he shall be poor, how can one’s prayer annul this Heavenly decree?
Nevertheless, Maran Rabbeinu Ovadia Yosef zt”l writes that through prayer one can certainly change everything, even one’s fortune. A source for this can be found in the verse, “You shall serve Hashem, your G-d” which refers to prayer (as the Gemara in Masechet Ta’anit, 2a, tells us that “service of the heart” refers to prayer). Following this verse, another verse states, “And He shall bless your bread and your water” which refers to sustenance, “there shall be no miscarrying or barren woman in your land” which refers to children, and “I shall fill the number of your days” which refers to life. Thus, one can clearly change any harsh decree hovering over one’s self through prayer.
However, this only applies when one prays with complete concentration, especially when praying after learning Torah. Indeed, the holy Zohar (Parashat Pinchas) states: “All of the world’s creations depended on fortune before the Torah was given, including the areas of children, life, and sustenance. However, once the Torah was given to the Jewish nation, Hashem removed them from the control of the stars and constellations. We have learned this from Avraham Avinu who saw that his fortune dictated that he will not have children and Hashem told him, ‘Leave your astrology (fortune).’” This means that one should not pay attention to such things, for through Torah study and prayer, one’s fortune can change.
Besides for praying with concentration, one must likewise pray with a broken heart, as the verse states, “A broken and downtrodden heart, G-d, You shall not turn away.” Hashem hears the prayers of those groaning before Him and praying to Him with all their hearts the most. Our Sages have said, “Even if all other gates have been sealed, the gates of tears have not.” If, for whatever reason, one cannot cry while he is praying, Maran Ha’Chida writes that that one should pray with a broken tune as if one is crying, for this kind of prayer is on a high level and is considered almost like actually crying. Maran zt”l added that praying in a broken and wailing tune is especially accepted by Hashem, as the verse states, “For Hashem has heard the sound of my wailing.”
One must know that whatever kind of physical or material effort one puts forth on this earth keels in comparison to prayers that emerge from the depths of one’s heart. We have seen with our own eyes a fine Jew residing in Tel Aviv in a location full of the most immoral things in the world whose neighbors’ children all left the path of the Torah as they could not stand firm against the trials of the neighborhood. This Jew, however, prayed to Hashem every day and shed copious tears while his children were still young and innocent and he indeed merited that all of his son’s emerged unscathed and became tremendous Torah scholars and his daughters merited emerging modest, pure, and all married to Torah scholars. This fine Jew always tells those who ask him that his children emerged the way they did because he was relentless with his prayers and even when his children were still young and the danger did not seem to lurk in the distance, he would plead before Hashem longingly that Hashem indeed let him merit attaining satisfaction from his children. This is indeed what ended up happening.
Ladies’ Seating Plan for the Yamim Noraim – High Holy Days 5786 – 2025
בס״ד

Plan for the Yamim Noraim – High Holy Days 5786 – 2025
If your wife does not receive moorlanenews emails, please forward this email to your wife, Thank you
Dear
Ladies,
We
hope this letter finds you well and in good health.
Baruch
Hashem, as we
approach another Rosh Hashana & Yom Kippur, we are willing to reserve a
seat for LADY MEMEBERS OF OUR COMMUNITY.
We will
attempt, to the best of our ability, to allocate the seats according to where
the ladies sit throughout the year, but we cannot guarantee how the seats will
be assigned. We will also consider accommodating places for unmarried girls
over Bat Mitzva to sit next to or close to their mothers.
Please
tick for which day(s):
1) Rosh
Hashana DAY 1 _______
2) Rosh
Hashana DAY 2 _______
3) BOTH
DAYS OF ROSH HASHANA _______
4) ONLY
Yom Kippur _______
5) BOTH
(Rosh Hashana and Yom Kippur) _______
Please
let us know below who the seat is for:
1) Name _______________________________
2) Name _______________________________
3) Name _______________________________
4) Name _______________________________
5) Name _______________________________
Please
note, we will gladly reserve and allocate you a seat, however, if for example,
you are allocated a seat for Yom Kippur but can only come for Ne’ilah
please understand that your seat cannot be kept vacant all day, when others
could use the seat until you arrive.
Therefore,
we endeavour to do the following:
· A
clear sign will be posted asking ladies to respect the allocated seating plan
by not sitting in someone’s allocated place and to vacate the seat as soon as
the lady comes.
· If
someone is sitting in your allocated seat when you arrive, you have the right
to politely ask that person to move.
· We
request that you ask the lady to move in the most polite, discreet and nicest
way possible so as not to cause embarrassment, offence or any discomfort
whatsoever.
NON-MEMBERS
For non-members, there will be a charge of £25 per seat per day to
have an allocated place in the ladies’ gallery.
Alternatively, become a country member for £180 per annum as a family (Full
membership is £360 per annum), and this entitles you to free seats for Rosh
Hashana & Yom Kippur.
If you want to pray with us but have financial issues then please speak to
the treasurer privately, and arrangements can be made. We will NEVER turn you down.
Payments can be made
1)
Directly to a member of the executive
or Mahamad
2)
Bank | Branch | Sorting |
Natwest
| 463 | 01-07-20 |
Beneficiary’s | Account |
MANCHESTER | 01012525 |
3)
Using the link below
charityextra.com/charity/moorlane
Thanking
you in advance.
Tizku
leshanim rabot
The
Gabbaim
PS –
Whilst there is no charge for allocating you a seat, any donations made will be
gratefully appreciated.
Newsletter – Parashat Ki Tese


****
חודש אלול
We are proposing to collaborate with a worldwide initiative over Elul
where we, as a kehilla, work on stopping talking in the Bet Knesset during tefilla and keriat hatorah.
Rabbi Stamler spoke last week about the benefits of such efforts this Shabbat,
and we hope everyone will take part with much, silent, enthusiasm.
The initiative will also generate a sponsor towards our Kiddushim
to help us celebrate this achievement outside of the Bet Hakeneset.
As part of this we will also say the misheberach of the
Tosafot Yom Tov on the Shabbatot in Elul for those who remain silent during tefillah.
This initiative is intended to help preserve the sanctity and respect of the Bet Knesset.
And whilst we already enjoy a respectful environment in our Bet Hakeneset
we would like to work on this strength of ours. May it be a great zechut for us and all AM yisrael.
Chizku VeImtsu
*********
לוח זמני תפלה לקיץ תשפ״ה
Summer Timetable 5785 – 2025
מוצאי שבת | ערבית )מוצ”ש( | שקיעה | סוף זמן קראת שמע | זמן שבת | פלג מנחה (תה״ד) | פלג מנחה (לבוש) | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Sunset | Shema to be read before | Candles to be |
| Earliest Candle lighting | Minha & Kabbalat Shabbat* | Date | Parasha |
PM | PM | PM | AM | PM | PM | PM | PM |
|
|
8:37 | 8:33 | 7:45 | 9:46 | 7:33 | 6:56 | 6:26 | 6:45 | 5/6 Sep | כי תצא |
🕯️SUMMER TIMES FOR SHABBAT 🕯️
שבת
קרבנות
9:00 am
הודו
9:15 am
מנחה
6:30 pm
********
The Torah describes the only permissible way a woman captured in battle may be married. If a man marries two wives, and the less-favored wife bears a firstborn son, this son's right to inherit a double portion is protected against the father's desire to favor the child of the favored wife. The penalty for a rebellious son, who will inevitably degenerate into a monstrous criminal, is stoning. A body must not be left on the gallows overnight, because it had housed a holy soul. Lost property must be returned. Men are forbidden from wearing women's clothing and vice versa. A mother bird may not be taken together with her eggs. A fence must be built around the roof of a house. It is forbidden to plant a mixture of seeds, to plow with an ox and a donkey together, or to combine wool and linen in a garment. A four-cornered garment must have twisted threads tzitzit on its corners. Laws regarding illicit relationships are detailed. When Israel goes to war, the camp must be governed by rules of spiritual purity. An escaped slave must not be returned to his master. Taking interest for lending to a Jew is forbidden. Bnei Yisrael are not to make vows. A worker may eat of the fruit he is harvesting. Divorce and marriage are legislated. For the first year of marriage, a husband is exempt from the army and stays home to rejoice with his wife. Tools of labor may not be impounded, as this prevents the debtor from earning a living. The penalty for kidnapping for profit is death. Removal of the signs of the disease tzara'at is forbidden. Even for an overdue loan, the creditor must return the collateral daily if the debtor needs it. Workers' pay must not be delayed. The guilty may not be subjugated by punishing an innocent relative. Because of their vulnerability, converts and orphans have special rights of protection. The poor are to have a portion of the harvest. A court may impose lashes. An ox must not be muzzled while threshing. It is a mitzvah for a man to marry his brother's widow if the deceased left no offspring. Weights and measures must be accurate and used honestly. This Torah portion concludes with the mitzvah to erase the name of Amalek, for, in spite of knowing about the Exodus, they ambushed the Jewish People.

ותשובה ותפילה וצדקה
ידוע הלימוד מדברי רבותינו, כי לפעמים ישנה גזירה על האדם, אבל “תשובה ותפילה וצדקה – מעבירין את רוע הגזירה”, כלומר, יש בכח אלו שלושת הדברים, לבטל את הגזירות הרעות.
ובספר כסא דוד, סיפר מרן רבינו החיד”א, אודות רבה של ירושלים, הגאון רבי דוד יצחקי, (אביו של הגאון רבי אברהם יצחקי, המחבר ספר זרע אברהם), שהיה דחוק מאד בפרנסתו, ופעם אחת נאלץ מרוב דוחקו, ללוות זהוב שלם מאדם אחר. רבי דוד הניח את הזהוב בכיסו, והמשיך בדרכו.
לפתע, ניגש אליו אדם עני, וביקש ממנו צדקה, רבי דוד, שלא שם לבו באותה העת כי בכיסו נמצא זהוב, הכניס ידו לכיסו, ונטל משם מטבע, שהיה סבור שהוא פרוטה, ונתנו בידו של העני.
כשבא לביתו, חיפש את הזהוב, ונזכר במה שאירע לו. ” שָׂמַח הָרַב, וַיָּגֶל גִּלָּה אַחַר גִּלָּה”, שזיכהו ה' יתברך לתת זהוב לעני, שאילו היה שם לב, לא היה זוכה למצוה גדולה כל כך, שהרי אינו ראוי לכך מחמת עניותו, ועתה שמח, שזיכהו ה' במצוה יקרה כל כך. “כל אותו היום, לא פסקה שמחה ממנו”.
Repentance, Prayer, and Charity
Our Sages taught that sometimes, although there may be a harsh decree hovering over an individual, “Repentance, prayer, and charity remove the harsh decree.”
Repentance
Repentance refers to the Mitzvah of Teshuva. Every individual must inspect his ways and improve his actions. Included in this is what was customary in earlier generations when many people would spend this month engaged in fasts. Even in our days, many people tend to abstain from different forms of luxuries during this time, such as excessive feasts and parties. One should certainly not be involved in all sorts of random entertainment activities, for these days should be completely sanctified to Hashem.
Prayer
Prayer refers to praying fervently before Hashem with a broken heart and even with tears, as the verse states, “A broken and downtrodden heart You shall not reject.” If one merely pays attention to the words of the various prayers, one will immediately feel a deep connection to these ancient and holy words, especially during the Amida prayer. When one who concentrates properly on one’s prayer, this serves as a great merit for acceptance of one’s prayers, as the verse states, “Prepare their hearts, Your ears shall listen,” meaning that if Hashem prepares one’s heart to concentrate on one’s prayer, this is a sign and merit that one’s prayer will be answered.
Charity
Charity refers to the Mitzvah of Tzedakah which one should engage in joyously during these days. Unless one is donating the charity funds immediately, one should take care to always say Bli Neder when making a pledge or commitment so as not to transgress the sin of vowing and not paying, G-d-forbid. The Gemara in Masechet Ta’anit states that droughts plague the world because of those who publicly pledge Tzedakah and do not pay it. One is punished measure for measure, for one’s livelihood is likened to clouds and wind, which are indicative of the rain about to begin to fall; however, it will all end in losses. One should therefore be very careful about this matter.
Loving Kindness
The verse in Michah states: “You have been told, man, what is good and what Hashem requires of you: Only to do justice, to love kindness, and to walk modestly with your G-d.” The verse does not say to “perform kindness,” rather to “love kindness,” for one must become accustomed to love charity and kindness and to perform them with all of one’s heart.
Maran Ha’Chida recounts in his Sefer Kisseh David that once, Hagaon Harav David Yitzchaki, Chief Rabbi of Jerusalem (and father of Hagaon Harav Avraham Yitzchaki, author of Sefer Zera Avraham), was in dire financial straits and as a result, borrowed a gold coin from another individual. Rav David put the coin in his pocket and continued on his way.
Suddenly, a poor man came up to Rav David and asked for charity. Rav David, who had forgotten that he had a gold coin in his pocket, reached into his pocket, pulled out the gold coin thinking it was a penny, and gave it to the pauper.
When he arrived home, Rav David realized what had transpired. He was overjoyed with this Mitzvah, for had he realized at the time that the gold coin was in his pocket, he would not have merited such a great Mitzvah due to his own great poverty. Maran Ha’Chida concludes, “This joy did not leave him that entire day.”
Newsletter Parashat Shofetim


****
חודש אלול
We are proposing to collaborate with a worldwide initiative over Elul
where we, as a kehilla, work on stopping talking in the Bet Knesset during tefilla and keriat hatorah.
Rabbi Stamler will be'h speak about the benefits of such efforts this Shabbat,
and we hope everyone will take part with much, silent, enthusiasm.
The initiative will also generate a sponsor towards our Kiddushim
to help us celebrate this achievement outside of the Bet Hakeneset.
As part of this we will also say the misheberach of the
Tosafot Yom Tov on the Shabbatot in Elul for those who remain silent during tefillah.
This initiative is intended to help preserve the sanctity and respect of the Bet Knesset.
And whilst we already enjoy a respectful environment in our Bet Hakeneset
we would like to work on this strength of ours. May it be a great zechut for us and all AM yisrael.
Chizku VeImtsu
*********
Moor Lane Women’s Nach Group
*******
לוח זמני תפלה לקיץ תשפ״ה
Summer Timetable 5785 – 2025
מוצאי שבת | ערבית )מוצ”ש( | שקיעה | סוף זמן קראת שמע | זמן שבת | פלג מנחה (תה״ד) | פלג מנחה (לבוש) | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Sunset | Shema to be read before | Candles to be |
| Earliest Candle lighting | Minha & Kabbalat Shabbat* | Date | Parasha |
PM | PM | PM | AM | PM | PM | PM | PM |
|
|
8:55 | 8:51 | 8:02 | 9:41 | 7:50 | 7:11 | 6:39 | 6:45 | 29/30 Aug | שופטים |
🕯️SUMMER TIMES FOR SHABBAT 🕯️
שבת
קרבנות
9:00 am
הודו
9:15 am

מנחה
6:30 pm
********
Moshe tells Bnei Yisrael to appoint judges and officers in their cities. A bribe of even an insignificant sum is forbidden. Trees are not to be planted near Hashem's altar, as was the way of idolaters. Blemishes in animals designated for offerings and other points of disqualification are listed. The Great Sanhedrin is to make binding decisions on new situations, according to Torah criteria, to prevent the fragmentation of the Torah. A very learned scholar who refuses to accept the halachic decisions of the Sanhedrin incurs the death penalty. A Jewish king may have possessions and symbols of power only as commensurate with the honor of his office, but not for self-aggrandizement. He is to write for himself two Sifrei Torah — one to be kept with him wherever he goes, so that he doesn't become haughty. Neither the Kohanim nor the Levi'im are to inherit land in the Land of Israel. Rather, they are to be supported by the community, by a system of tithes.
All divination is prohibited. Hashem promises the Jewish People that He will send them prophets to guide them, and Moshe explains how a true prophet may be distinguished from a false one. Cities of refuge are to be provided an accidental killer to escape the blood-avenger from the deceased's family. However, someone who kills with malice is to be handed over to the blood-avenger. Moshe cautions Bnei Yisrael not to move boundary markers to increase their property. Two witnesses who conspire to frame a third party are to be punished with the very same punishment that they conspired to bring upon the innocent party.
A kohen is to be anointed specifically for when Israel goes to war, to instill the nation’s trust in Hashem. Among those disqualified from going to war is anyone who has built a new house but not lived in it yet, or anyone who is fearful or fainthearted. An enemy must be given the chance to make peace, but if they refuse, all the males are to be killed. Fruit trees are to be preserved and not cut down during the siege. If a corpse is found between cities, the elders of the nearest city must take a heifer, slaughter it, and wash their hands over it, saying that they are not guilty of the death.
Ohr Somayach Institutions www.ohr.edu

סליחות ביחיד
שאלה: אדם שאינו יכול לומר סליחות בציבור, או אשה הרוצה לומר סליחות ואינה יכולה לאמרם בציבור, האם רשאים לומר נוסח הסליחות ביחיד, או שאין לנהוג כן?
תשובה: הנה, אם באים לומר הסליחות ביחידות, בלי צבור של עשרה מישראל, (ועושים זאת בשעה הראויה לאמירת סליחות, אחר חצות היום או אחר חצות הלילה), בודאי שהוא דבר טוב, כי מי כה' אלהינו בכל קראינו אליו, וגם תפילה ביחיד נשמעת לפני ה' יתברך, והסליחות הם תחינות ובקשות מלפני ה' יתברך, שיחזירינו בתשובה שלימה, ויסלח לנו על חטאתינו, ויחדש עלינו שנה טובה. אולם יש מקצת מקטעי הסליחות שאין ליחיד לאמרם.
ולפי זה למדנו, לגבי שיר ששרים (ומקורו הוא אצל חסידי חב”ד), “רחמנא דעני לתבירי לבא ענינן”, שלא ראוי לשיר אותו כשאין שם עשרה בני אדם, שהרי כולו לקוח מהסליחות, והוא בלשון ארמית.
ולסיכום: מותר ליחיד או ליחידה לומר סליחות גם כשאין שם ציבור. אולם אין להם לומר נוסח י”ג מדות המוזכר בסליחות (ה' ה' אל רחום וחנון וכו'). וכן אין להם לומר את קטעי הסליחות שהם בשפה ארמית, כגון דעני לעניי וכדומה.
וה' יתברך ישמע תפילותינו ויענה לעתירתנו, וימלא משאלות לבנו לטובה לעבודתו.
Reciting Selichot Alone, Without a Minyan
Question: If one is unable to recite Selichot with a Minyan (quorum of at least ten Jewish men) for whatever reason or if a woman wishes to recite Selichot and she cannot do so with a Minyan, may one recite the Selichot texts alone or should one abstain from doing so?
Answer: If one wishes to recite Selichot alone and not in the presence of a Minyan (obviously at the proper time for Selichot to be recited, either after halachic midnight or after halachic midday, as we have discussed in the previous Halacha), this is certainly acceptable, for Hashem hears even prayers uttered when one is alone. The Selichot are prayers and supplications that Hashem allow us to repent fully, forgive us for our sins, and grant us good new year. Nevertheless, there are certain portions of the Selichot that one should not recite when reciting Selichot alone.
The Thirteen Attributes of Mercy
Regarding the recitation of the Thirteen Attributes of Mercy (“Hashem, Hashem El Rachum Ve’Chanun” etc.) when one is alone and not along with a Minyan of ten men, the Siddur of Rav Amram Gaon (the earliest known Siddur) quotes Rav Natan Gaon who says that one may only recite the Thirteen Attributes of Mercy along with the congregation. The reason for this is because Hashem entered a covenant with Moshe Rabbeinu and our ancestors that the Thirteen Attributes will never return empty-handed and when a congregation gathers and pleads for mercy, focuses their hearts on their Father in Heaven, fasts, and engages in charity, Hashem has mercy upon them and does not turn away their prayer. Thus, when one is alone and not in the presence of ten Jewish men, one should not recite these Thirteen Attributes, for the covenant which Hashem entered with the Jewish nation is not applicable here. Many other Poskim, among them Maran Ha’Bet Yosef, write that the prevalent custom is to follow the ruling of Rav Natan Gaon that the Thirteen Attributes are not recited without a Minyan.
Maran’s Opinion
Nevertheless, Maran Ha’Shulchan Aruch writes that even when one is alone, one may indeed recite the Thirteen Attributes with their cantillation notes (tune used when reading from the Torah) as though one were reading from the Torah, for it is only forbidden for one to recite the Thirteen Attributes alone when one is reciting them as a prayer and supplication since one cannot make words of Torah into a prayer; however, if one reads them with their cantillation notes as though he were reading from the Torah, there is nothing wrong with doing so. Maran rules in accordance with the words of a response of the Rashba who writes that one praying alone should not recite the Thirteen Attributes as a prayer and request for mercy, for the Gemara (Rosh Hashanah 17b) states that Hashem wrapped Himself in a Tallit “like an emissary of a congregation (Chazzan)” before Moshe and He told him, ‘Whenever the Jewish nation performs this order before me, I shall forgive them.’ However, if one praying alone wishes to read them merely as though he were reading from the Torah, this is permissible. Maran Rabbeinu Ovadia Yosef zt”l rules likewise, halachically speaking.
The Letter of the Law
Based on this we have learned that one praying alone should not recite the Thirteen Attributes of Mercy mentioned in the Selichot (or in the daily Tachanun prayer or during the Yom Kippur prayers). If one wishes to recite them, one may do so while chanting them with their cantillation notes as though one were reading from the Torah and in this way there is no prohibition to do so as Maran Ha’Chida writes in his Birkei Yosef.
Aramaic Portions of Selichot
Regarding the segment of Selichot which were established to be recited in the Aramaic language, such as the “Rahamana,” “De’Aneh La’Aniyeh Anenan,” and “Mache U’Masseh” paragraphs, the Poskim write that one reciting Selichot alone should completely omit these paragraphs. Maran zt”l rules likewise in his Chazon Ovadia-Yamim Nora’im (page 11). The reason for this is because when members of the Jewish nation gather together as a congregation, the holy presence of Hashem rests upon them and they do not require the assistance of the Heavenly angels for their prayers to be accepted. However, when one prays alone, the presence of Hashem is not upon him and he does indeed require the assistance of the Heavenly angels in order for his prayers to be accepted (see Shabbat 12b). Since the Heavenly angels do not understand the Aramaic language, one praying alone should not request his needs in this language; rather, one should only ask for his needs in the Holy Tongue (which is what the Hebrew language is based on). Thus, one reciting Selichot alone should not recite those sections which are written in Aramaic. Only when Selichot are being recited in the presence of a Minyan of ten Jewish men should these portions be read, for Hashem’s presence is with them and their prayer shall surely be heard.
Summary: One may recite Selichot alone, even without the presence of a congregation. However, one reciting the Selichot alone should omit the Thirteen Attributes of Mercy (“Hashem, Hashem El Rachum Ve’Chanun”) and the Aramaic segments of the Selichot (“De’Aneh La’Aniyeh” and the like).
May Hashem hear and accept all of our prayers and may He fulfill of our wishes so that we may continue to serve Him faithfully.
Newsletter Parashat Devarim – Shabbat Chazon – Tish BeAv – SUmmer Holidays

ק׳ ק׳ שׁערי תפילה

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2448 | (1312) | Spies return from 40 days in Israel with evil reports of the Land of Israel. Jewish people cry in despair, give up hope of entering the Land of Israel. |
3340 | (421) | Destruction of First Temple by the Babylonians, under Nebuchadnezar. About 100,000 Jews killed during invasion. Exile of remaining tribes in southern kingdom to Babylon and Persia. |
3830 | 70 | Destruction of Second Temple by Romans, under Titus. Over 2,500,000 Jews die as a result of war, famine and disease. Over 1,000,000 Jews exiled to all parts of the Roman Empire. Over 100,000 Jews sold as slaves by Romans. Jews killed and tortured in gladiatorial “games” and pagan celebrations. |
3892 | 132 | Bar Kochba revolt crushed. Betar destroyed – over 100,00 killed. |
3893 | 133 | Turnus Rufus ploughs site of Temple. Romans build pagan city of Aelia Capitolina on site of Jerusalem. |
4855 | 1095 | First Crusade declared by Pope Urban II. 10,000 Jews killed in first month of Crusade. Crusades bring death and destruction to thousands of Jews, totally obliterate many communities in Rhineland and France. |
5050 | 1290 | Expulsion of Jews from England, accompanied by pogroms and confiscation of books and property. |
5252 | 1492 | Inquisition in Spain and Portugal culminates in the expulsion of the Jews from the Iberian Peninsula. Families separated, many die by drowning, massive loss of property. |
5674 | 1914 | In the morning of August 1, Germany declared war on Russia, and that afternoon Russia declared war on Germany. With the war on Germany, Russia declares war on its own Jews with massive deportations, tens of thousands of Jewish hostages, and bloody army-organized pogroms along the entire front line. This Khurbm, the first 20th-century genocide, resulted in more than 300,000 Jewish civilian deaths. |
5702 | 1942 | Deportations from Warsaw Ghetto to the Treblinka concentration camp begin. |
5749 | 1989 | Iraq walks out of talks with Kuwait. |
5754 | 1994 | The deadly bombing the building of the AMIA (the Jewish community center in Buenos Aires, Argentina) which killed 86 people and wounded some 300 others. |
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SAVE THE DATE
ב׳ אלול
Tuesday 26th August
*****
לוח זמני תפלה לקיץ תשפ״ה
Summer Timetable 5785 – 2025
מוצאי שבת | ערבית )מוצ”ש( | שקיעה | סוף זמן קראת שמע | זמן שבת | פלג מנחה (תה״ד) | פלג מנחה (לבוש) | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Sunset | Shema to be read before | Candles to be |
| Earliest Candle lighting | Minha & Kabbalat Shabbat* | Date | Parasha |
PM | PM | PM | AM | PM | PM | PM | PM |
|
|
9:48 | 9:44 | 8:48 | 9:26 | 8:36 | 7:52 | 7:17 | 7:00 | 8/9 Aug | ואתחנן (שבת נחמו) |
9:31 | 9:27 | 8:33 | 9:31 | 8:21 | 7:39 | 7:05 | 6:45 | 15/16 Aug | עקב |
9:13 | 9:09 | 8:18 | 9:36 | 8:06 | 7:25 | 6:52 | 6:45 | 22/23 Aug | ראה (ש''מ) (מחר |
8:55 | 8:51 | 8:02 | 9:41 | 7:50 | 7:11 | 6:39 | 6:45 | 29/30 Aug | שופטים |
🕯️SUMMER TIMES FOR SHABBAT 🕯️
שבת
קרבנות
9:00 am
הודו
9:15 am

מנחה
6:30 pm
****
There will be 📜 Nach Group
🗓️ THIS WEEK
and then will be having a ⛱️ break
for the 🌅 Summer Holidays
and will resume end of August.
👉 Stayed tuned for updates on the upcoming
Grand Siyum 🎉
****
This Torah portion begins the last of the Five Books of The Torah, Sefer Devarim. This Book is also called Mishneh Torah, “Repetition of the Torah” (hence the Greek/English title “Deuteronomy”). Sefer Devarim relates what Moshe told the Jewish People during the last five weeks of his life, as they prepared to cross the Jordan River into the Land of Israel. Moshe reviews the mitzvahs with the people, stressing the change of lifestyle they are about to undergo — from the supernatural existence of the desert under Moshe’s guidance, to the apparently natural life they will experience under Yehoshua’s leadership in the Land.
The central theme this week is the sin of the spies, the meraglim. This Torah portion opens with Moshe alluding to the sins of the previous generation who died in the desert. He describes what would have happened if they had not sinned by sending spies into Eretz Yisrael. Hashem would have given them, without a fight, all the land from the Mediterranean to the Euphrates, including the lands of Ammon, Moav and Edom.
Moshe details the subtle sins that culminate in the sin of the spies, and reviews at length this incident and its results. The entire generation would die in the desert and Moshe would not enter Eretz Yisrael. He reminds them that their immediate reaction to Hashem’s decree was to want to “go up and fight” to redress the sin. He recounts how they would not listen when he told them not to go, and that they no longer merited vanquishing their enemies miraculously. They had ignored him and suffered a massive defeat. They were not allowed to fight with the kingdoms of Esav, Moav or Ammon. These lands were not to be part of the map of Eretz Yisrael in the meantime. When the conquest of Canaan will begin with Sichon and Og, it will be via natural warfare.
Ohr Somayach Institutions www.ohr.edu

דין סעודה מפסקת של ערב תשעה
באב שחל בשבת
ערב תשעה באב, אסרו חכמים לאכול
בשר ולשתות יין בסעודה המפסקת, (היא הסעודה שאוכל לפני תחילת הצום, אחר חצות
היום). וכן אסרו לאכול שני תבשילים בסעודה המפסקת, וישנם כמה פרטי דינים בזה. אולם
בשנה זו (תשפ״ה) שיום תשעה באב יחול ביום ראשון, נמצא שערב תשעה באב חל ביום
השבת, ולפיכך, מפני כבוד שבת, שלא
יהא אדם נוהג דין אבלות בשבת, אמרו חכמים שבסעודה זו (שהיא סעודה שלישית של שבת
קודם תחילת התענית), אוכל אדם ושותה כל צרכו, ומעלה על שולחנו אפילו כסעודת שלמה
בשעתו.
ובדברי
הפוסקים מצאנו בביאור דברי רבותינו שני פירושים, שיש אומרים שמה שאמרו רבותינו
שאדם מעלה על שולחנו אפילו כסעודת שלמה בשעתו, אין הכוונה בזה שאסור להמנע ממאכלי
בשר ושתיית יין ביום השבת, אלא שאם רוצה אדם לאכול בשר ויין בסעודה זו, רשאי לעשות
כן, אבל
בכל זאת ראוי להימנע מאכילת בשר ושתית יין וכדומה בסעודה מפסקת אף על פי שהיא חלה
ביום שבת, וזאת מפני אסונינו הגדול בחורבן הבית.
ומכל
מקום דעת רוב רבותינו הראשונים, שאין להמנע מאכילת בשר ושתיית יין ביום שבת אף
בסעודה המפסקת, מפני כבוד השבת. ובספר שבלי הלקט (לרבינו צדקיה בן רבי אברהם הרופא
שחי לפני כשמונה מאות שנה בעיר רומא שבאיטליה), הביא תשובת רבינו קלונימוס איש
רומי שהשיב לרבי יקר, שאם חל תשעה באב ביום ראשון התירו הגאונים לאכול בשר ולשתות
יין בסעודה המפסקת, מפני כבוד שבת, ואין צריך לשנות שולחנו בשבת, ובלבד שיש לו
לישב בדאבת נפש שלא לנהוג בשמחה.
וכן
עיקר להלכה שבסעודה מפסקת שחלה ביום שבת, כמו בשנה זו (תשפ״ה), אין להימנע
מאכילת בשר וכדומה (וכן מותר לשיר זמירות שבת בסעודה זו מפני כבוד השבת)
The Laws of the Last Meal before the Fast of Tisha Be’av
which Falls on Shabbat
On Erev Tisha Be’av, our Sages
prohibited eating meat and drinking wine during the last meal before the onset
of the fast of Tisha Be’av held after halachic mid-day. They likewise forbade
eating two cooked foods during this meal.
Nevertheless, this year, 5785, since the fast of Tisha Be’av is observed on
Sunday, “Erev Tisha Be’av” will therefore coincide with Shabbat. Thus, in honor
of Shabbat, so that one does not observe mourning customs on Shabbat, our Sages
said that during this meal (which is actually Se’uda Shelishit, the third
Shabbat meal and the last meal before the fast) one may eat and drink his fill
and “one may serve on his table like a feast of King Solomon during his reign.”
Among the Rishonim, we find two different ways to explain this statement of our
Sages: Some explain that when they said that “one may serve on his table like a
feast of King Solomon during his reign,” they did not mean that one may not
abstain from eating meat and drinking wine; rather, if one wishes he may eat
meat and drink wine during this meal. It is nevertheless preferable to abstain
from eating meat and drinking wine during the last meal before the fast of
Tisha Be’av even when Erev Tisha Be’av falls out on Shabbat in commemoration of
the great tragedy of the destruction of the Bet Hamikdash.
On the other hand, most Rishonim explain that one should not abstain from
eating meat and drinking wine on Shabbat, even during the last meal before the
fast of Tisha Be’av, in honor of Shabbat. The Sefer Shiboleh Ha’Leket (authored
by Rabbeinu Tzidkiyah ben Rabbi Avraham Ha’Rofeh who lived in Rome
approximately eight hundred years ago) quotes a responsa by Rabbeinu Klonimus
of Rome who wrote to Rabbeinu Yakar that if Tisha Be’av falls out on Sunday,
the Geonim permitted one to eat meat and drink wine during the last meal before
the fast in honor of Shabbat. One need not lack anything from his table as long
as he sits and eats solemnly and does not act joyfully.
The Halacha indeed follows this opinion that during the last meal before the
fast of Tisha Be’av which is being held on Shabbat which will be the case this
year, 5785, one should not abstain from eating meat and the like (one may
likewise sing Shabbat songs during this meal in honor of Shabbat).
Newsletter Parashat Matot – Mase – Shabbat Rosh Chodesh

ק׳ ק׳ שׁערי תפילה

*****
🕯️🕯️
This Shabbat is
1) Parashat Matot – Mase
&
2) Shabbat Rosh Chodesh
📖 📖
2 Sefarim will be taken out
1) Matot – Mase
2) Rosh Chodesh (from וביום השבת)
📜
The Haftara will be
1) Haftara of Mase (שִׁמְע֥וּ דְבַר)
followed by the
2) 1st & last Passuk of the haftara of Rosh Chodesh
****

*****


לוח זמני תפלה לקיץ תשפ״ה
Summer Timetable 5785 – 2025
מוצאי שבת | ערבית )מוצ”ש( | שקיעה | סוף זמן קראת שמע | זמן שבת | פלג מנחה (תה״ד) | פלג מנחה (לבוש) | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Sunset | Shema to be read before | Candles to be |
| Earliest Candle lighting | Minha & Kabbalat Shabbat* | Date | Parasha |
PM | PM | PM | AM | PM | PM | PM | PM |
|
|
10:20 | 10:16 | 9:13 | 9:15 | 9:01 | 8:15 | 7:37 | 7:20 | 25/26 July | מטות־מסעי) ר”ח( |
🕯️SUMMER TIMES FOR SHABBAT 🕯️
שבת
קרבנות
9:00 am
הודו
9:15 am

מנחה
6:30 pm
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****
Matot
Moshe teaches the rules and restrictions governing oaths and vows, especially the role of a husband or father in either upholding or annulling a vow. The Bnei Yisrael wage war against Midian. They kill the five Midianite kings, all the males and Bilaam. Moshe is upset that women were taken captive. They were catalysts for the immoral behavior of the Jewish People. He rebukes the officers. The spoils of war are counted and apportioned. The commanding officers report to Moshe that there was not even one casualty among the Bnei Yisrael. They bring an offering that is taken by Moshe and Elazar and placed in the Ohel Mo'ed (Tent of Meeting). The Tribes of Gad and Reuven, who own large quantities of livestock, petition Moshe to allow them to remain on the eastern side of the Jordan River and not enter the western Land of Israel. They explain that the land east of the Jordan is quite suitable grazing land for their livestock. Moshe's initial response is that this request will discourage the rest of the Bnei Yisrael, and that it is akin to the sin of the spies. They assure Moshe that they will first help conquer the Land of Israel, and only then will they go back to their homes on the eastern side of the Jordan River. Moshe grants their request on condition that they uphold their part of the deal.
Masei
The Torah names all 42 encampments of the Bnei Yisrael on their 40-year journey from the Exodus to the crossing of the Jordan River into Eretz Yisrael. Hashem commands the Bnei Yisrael to drive out the Canaanites from the Land of Israel and to demolish every vestige of their idolatry. The Bnei Yisrael are warned that if they fail to completely rid the Land of the Canaanites, those who remain will be “pins in their eyes and thorns in their sides.” The boundaries of the Land of Israel are defined, and the tribes are commanded to set aside 48 cities for the Levites, who do not receive a regular portion in the division of the Land. Cities of refuge are to be established so that someone who unintentionally kills another person may flee there. The daughters of Tzlofchad marry members of their own tribe so that their inheritance will stay in their own tribe. Thus ends the Book of Bamidbar/Numbers, the fourth of the Books of the Torah.
Ohr Somayach Institutions www.ohr.edu

קטב מרירי – בריכה בין המצרים
במדרש שוחר טוב על ספר תהלים אמרו על הפסוק “מדבר באופל יהלוך”, רבנן אמרי (חכמים פירשו), שד הוא (שד, כלומר מין מזיק שנברא בערב שבת בזמן בריאת העולם, והוא דמות שאינה רוחנית כמו המלאכים, אבל גם אינו גשמי ממש כמו בני האדם), רבי הונא בשם רבי יוסי אמר, קטב מרירי עשוי כמין קליפין קליפין, שערות שערות, עינים עינים, ובעין אחת הוא רואה, ועינו לתוך לבו, ואינו שולט לא בצל ולא בחמה, אלא בין חמה לצל, ומתגלגל ככדור, ושולט מארבע שעות ועד תשע, “ושולט משבעה עשר בתמוז עד תשעה באב”, וכל מי שרואה אותו נופל על פניו ומת. ובמדרש רבה מובא, “כל רודפיה השיגוה בין המצרים”, בימים אלו, משבעה עשר בתמוז עד תשעה באב, שבהם קטב מרירי מצוי. ומבואר אם כן בדברי רבותינו אשר כל רז לא נעלם מהם, כי בימים אלו של בין המצרים, מצוי מזיק, ושמו קטב מרירי, ויש לכך השפעה על האופן שבו עלינו להתנהג בימים אלו.
יש להזהר שלא ללכת לבד בימים אלו מתחילת שעה רביעית של היום עד סוף שעה תשיעית, שבסך הכל הם שש שעות. (ושיעור שעות אלו, היינו שמונים שלוש שעות מעלות השחר, ומאז יש להזהר בכל זה במשך שש שעות. ושעות אלו הן שעות זמניות, דהיינו בימים אלו בארץ ישראל, כל שעה זמנית היא שעה ושליש השעה. ובסך הכל שמונה שעות רגילות, בערך מהשעה שמונה ורבע בבוקר ועד השעה שתיים בצהריים).
ומבואר בדברי הערוך השלחן, שאין איסור בזה אלא בדרך שאין שם בני אדם כלל, כגון מי שהוא מטייל ביערות וכיוצא בזה, אבל בתוך העיר במקום שבני אדם מצויים שם, מותר ללכת יחידי. (ויש המחמירים אף בתוך העיר, אך לא נהגו כן).
כמו כן יש להזהר מאד בימים אלו בשעות שאמרו שקטב מרירי מצוי בהן, שלא לעשות שום דבר שיש בו סכנה. ויש אריכות בענינים אלו במדרשים ובדברי הפוסקים.
ולכן, רבים השואלים, האם מותר ללכת לבריכה בימי בין המצרים? התשובה היא, שמותר, אבל אלו ימי סכנה, ולכן יש להזהר במשנה זהירות, הן בנסיעות, והן ברחיצה, ובפרט להשגיח היטב היטב על הילדים לבל יסתכנו, וכן הזהירו הפוסקים בזמנם, שהיו מכים את הילדים לצורך חינוכם, שבימים הללו היו נמנעים מזה, שמא יגרמו חס ושלום לפציעה ונזק, ומן הדברים נלמד כמה הזהירות חשובה בזמנים הללו, וה' יבשרנו בשורות טובות וישמור את עמו ישראל מכל רע.
“Ketev Meriri”- Swimming During the “Three Weeks”
The Midrash Shocher Tov on Tehillim states regarding the verse (Tehillim 91) “From the pestilence that walks in darkness”: “The Sages explain that this refers to a demon (a harmful being created on Erev Shabbat at the time the world was created and is neither fully spiritual like angels nor fully physical like human beings). Rav Huna said in the name of Rabbi Yose that the ‘Ketev Meriri’ demon is made of many peels, many hairs, and many eyes. It sees with one eye and this eye is within its heart. It has no power either in the sun or in the shade; rather, its power is between the sun and the shade. It rolls around like a ball and has power from the fourth hour of the day until the ninth. It has power from the Seventeenth of Tammuz until the Ninth of Av. Whoever sees it falls over and dies.” Similarly, the Midrash Rabba on the verse “All of her enemies overtook her between the straits” explains that this refers to the three weeks between the Seventeenth of Tammuz and the Ninth of Av when “Ketev Meriri” is present. This means that our Sages, who were fluent in all of the secrets of the world, tell us that there is a harmful demon called “Ketev Meriri” present during this period of the “Three Weeks” and we must therefore conform our behavior and be aware of this fact during this period of time.
One must take care not to walk around alone during these three weeks beginning from the fourth hour of the day until the end of the ninth hour, which is a total of six hours. (The way to calculate these hours is from dawn, meaning that one must begin being careful from after three hours after dawn have passed for a duration of six hours. These hours are seasonal halachic hours, i.e., in Israel each halachic hour during this time of year is approximately and hour and a third. Thus, six halachic hours amount to approximately eight regular hours from approximately 8:00 am until 2:00 pm.)
The Aruch Ha’Shulchan points out that this prohibition only applies in a place where there are no people around at all, for instance, if one is walking through a forest and the like; however, within the city where people are present, it is permissible to walk around alone. (There are those who rule stringently even within the city, but the custom is not so.)
Similarly, one must take care not to perform any dangerous activities during the time “Ketev Meriri” is present. The Midrash and Poskim speak lengthily about this issue.
Thus, when many people ask whether or not swimming is permissible during the Three Weeks, the answer is that it is (for Sephardic Jews, even during the week during which Tisha Be’av falls out, as long as the pool is not heated). However, one should be aware that these are dangerous days, and one should take care while driving, traveling, swimming, and any other activity to do so as safely as possible. One should be especially careful to supervise children well during this period. Indeed, the Poskim write that even in earlier generations when it was commonplace to strike children in order to educate them, this should not be done during the Three Weeks so that the child is not injured unintentionally. We can infer how important safety during this period is.
May Hashem share good tidings with us and protect the Jewish nation from all evil, Amen.