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For the next couple of weeks,
the Torah reading in Israel
and outside Israel will be different
Below is an interesting article
(from a few years ago)
explaining this phenomenon
Why Israel and Chutz La’Aretz Read Different Parshas
(And Why We Don’t Re-Align Sooner)
Rabbi Jack Abramowitz
Why Do We Read Different Parshas?
This year, we have a situation that arises every so often – certainly not infrequently! In America, Europe, Australia, South Africa – basically, most of the world – the eighth and final day of Pesach falls on a Shabbos. But in Israel, where Pesach is only seven days long, the last day of the holiday is Friday. The next day is a regular, non-yom tov Shabbos (or “Shabbat,” as most people there would say). This creates the following discrepancy: in Israel, they read parshas Acharei Mos on the Shabbos that to them is the day after Pesach. In the rest of the world, where Shabbos is still observed as Pesach, we read the special portion for yom tov.
This means that the following week, Kedoshim is read in Israel and Acharei Mos is read in the rest of the world. The week after that, Emor is read in Israel and Kedoshim is read elsewhere. This goes on for fifteen weeks until the parshiyos eventually realign. This occurs when Israel reads parshas Masei and the rest of the world reads both Matos and Masei.
Fifteen weeks! Three and a half months!
Because this is a leap year (i.e., a year with an extra month of Adar), we may be looking at the maximum number of weeks possible for a discrepancy between Israel and elsewhere but in other years, the difference may be even more pronounced. If the sedras of Acharei Mos-Kedoshim, Behar-Bechukosai and Chukas-Balak were joined, as they are in most years, we might have three fewer weeks of discrepancy but an even bigger question arises: Why wait so long to re-synchronize the calendar when all we need to do is for Israel to split a double parsha?
The question is largely based on the assumption that having everybody read the same Torah portion at the same time should be the overriding concern. Before we address that assumption, let’s look at why we read the Torah the way we do.
The Rules of the Torah-Reading Schedule
Historically, the Torah was not always divided the way we read it today. Our current system was designed by the Geonim in Bavel (Babylonia) but for centuries, the triennial (three-year) cycle was popular in Israel. It is therefore not unheard of for different communities to not all be reading the same Torah portion at the same time. (It appears that things started to coalesce in the 14th century.) Nevertheless, there were always certain principles, such as that the portions of the curses in sefer Vayikra (meaning parshas Bechukosai) and in sefer Devarim (meaning parshas Ki Savo) should be read before Shavuos and Rosh Hashana, respectively; this practice is attributed to the Biblical Ezra (Megillah 31b – Tosfos there adds that parshas Bemidbar should also be read before Shavuos so that the curses in Bechukosai aren’t too close to Shavuos).
The Shulchan Aruch (OC 428:4) lays out four rules, which serve as the basis for why certain sedras may or may not be joined:
(1) The Shabbos before Pesach must be parshas Tzav in a regular year or parshas Metzora in a leap year, unless Rosh Hashana was on a Thursday, in which case it’s parshas Acharei Mos. This necessitates joining Vayakhel-Pekudei into a single parsha in most years;
(2) The Shabbos before Shavuos is parshas Bemidbar, as we have discussed. (In a leap year in which Rosh Hashana was on Thursday, it is parshas Naso.) Because of this, three sets of parshiyos in sefer Vayikra are combined in a regular (non-leap) year: Tazria-Metzora, Acharei Mos-Kedoshim and Behar-Bechukosai. (In regular years when Pesach starts on Shabbos, Behar and Bechukosai are read separately in Israel because 22 Nisan is a regular Shabbos there);
(3) Parshas Vaeschanan is read on the Shabbos after Tisha b’Av. Because of this, the parshiyos of Matos and Masei need to be combined except in leap years in which Rosh Hashana fell on Thursday or in Israel in leap years when Pesach starts on Shabbos (as is the case this year – 5779). Outside of Israel, when Shavuos falls on Friday (so that Shabbos is the second day), Chukas and Balak must also be read together;
(4) Parshas Nitzavim is read on the Shabbos before Rosh Hashana, as we have discussed. Because of this, if Rosh Hashana falls on a Monday, there will be two non-yom tov Shabboses in between Rosh Hashana and Succos. In such a case, the parshiyos of Nitzavim and Vayeilech must be split, reading Vayeilech between Rosh Hashana and Yom Kippur, so that Haazinu is read before Succos. (This is because V’Zos HaBracha needs to be read on Simchas Torah.) However, if Rosh Hashana falls on a Thursday, there is only one non-yom tov Shabbos between Rosh Hashana and Succos (the other being Yom Kippur) so Nitzavim-Vayeilech must be read as a single parsha in order the accomplish the same result.
We go into things with these four basic ground rules in place, but there are other factors to consider.
Why Don’t We Adjust Sooner?
As noted, the simple solution in most years would be for Israel to spilt a double parsha, which would cause them to realign with the rest of the world. The reason we don’t do this is explained by Rav Yissachar ben Mordechai ibn Sussan (15th century). In Tikkun Yissachar, he writes that Israel is following the predominant custom, which is presumably based on the Torah’s ideal that Pesach should be observed for seven days. It would be unseemly for the residents of Israel to tweak their practice to align with the rest of the world, whose Torah-reading schedule is “off” out of necessity, thanks to the addition of an eighth day of Pesach. And so, in Israel, they wait until the last possible juncture to combine sedras. (We’ll explain why in a moment.)
Because this year (5782) is a leap year, there are no double parshas for Israel to split, but the question still arises: why don’t the rest of us “double up” two sedras earlier, in order to catch up with Israel?
There are a number of factors. For one thing, in a leap year, combining Matos-Masei is the normal thing to do. If we combined an earlier sedra, we’d have to separate Matos and Masei, which goes against our “standard operating procedure.” (See Maharit.) But why are we so keen – both in Israel and elsewhere, to delay combining parshas to the last possible opportunity?
It seems that the appropriate course of action when doubling-up two sedras is to wait for the latest opportunity to do so. This could either be because people historically waited to combine parshas until they saw that they were going to have a problem meeting one of the four “checkpoints” described above, or simply in order to make it evident that they were “doubling up” Torah readings in order to meet one of these checkpoints.
While people might acknowledge the necessity inherent in the former hypothesis, I question its historicity, since we’ve been working with standardized calendars for far longer than we’ve had a standardized Torah-reading schedule; I therefore tend to favor the latter hypothesis. People may find it a less compelling reason but I think the logic underlying it makes perfect sense. Consider: We add an extra month of Adar to our calendar every so often in order to ensure that the following month – Nisan, in which Pesach occurs – falls in the spring. Doing it this way was a necessity in Sanhedrin times, when the calendar was set month by month, based on the testimony of witnesses. Nowadays, however, we have a calendar that will last us to eternity. We could just as easily accomplish our goal by inserting an extra Kislev or an extra Shevat. Nevertheless, we only insert an extra Adar since the additional month is only declared for the sake of the month that follows it. Similarly, I can see the logic of doubling up two Torah readings at the juncture closest to the point that actually necessitates such a change.
The Modern-Day Traveler’s Dilemma
It’s apparent that this issue has presented a halachic quandary for more than a millennium but it has really only become a point of contention for some people in the few decades, based on increasingly-common transit between Israel and diaspora communities. Being in a country reading the “wrong” parsha for one’s own schedule creates the inconvenience of trying to find a minyan reading the sedra of one’s homeland (probably easier for an American, European or Australian in Israel than vice versa) or trying somehow to “fix” things upon one’s return home.
Obviously, if one is in a place with a lot of one’s own countrymen, such as an English-speaking yeshiva in Israel or some kind of vacation resort, by all means one may read the sedra that the visiting congregation is up to even if it’s not the one being read throughout the country they’re visiting. It must be noted, however that one is not obligated to find such a minyan. Reading the Torah is a communal obligation, not an individual obligation. An individual fulfills his personal obligation through the communal reading even if it’s not the one he would have heard at home. (Yom Tov Sheini Kehilchaso 9:13-17 cites Rav Moshe Feinstein, Rav Shlomo Zalman Auerbach, Rav Shach and Rav Elyashiv on this matter.)
Nevertheless, some people seem to feel quite strongly that the ubiquity of travel between Israel and elsewhere warrants a change. I, personally, believe that such a demand may be missing the point of the enactment. The Geonim and Rishonim appear to have put a lot of thought into the matter of our Torah readings but the number of travelers between Israel and elsewhere does not appear to have been a major factor in the decision-making process. There have always been travelers between Israel and the diaspora. Even today, the number of travelers affected by this discrepancy represents a tiny minority of world Jewry. It just happens to be a somewhat larger tiny minority than in previous generations.
But What About Unity?
As far as the concept of “Jewish unity” – the idea that we should inherently all be reading the same parsha as much as possible – that’s a nice ideal but it’s not the driving force in this matter. Yes, Jewish unity is an important concept. This is stressed throughout our literature, from the idea that we camped at Sinai k’ish echad b’lev echad (like a single person with a unified purpose – Rashi on Exodus 19:2, citing the Mechilta d’Rabbi Yishmael) to the principle that kol Yisroel areivim zeh bazeh (all Jews are interconnected – Talmud Shevuos 39a. And no, that wasn’t a typo – “zeh bazeh” has a different nuance in meaning than the more familiar “zeh lazeh,” which occurs elsewhere). Jewish unity is important but it’s not the sole driving force in halacha.
Consider if you will the holiday of Purim, which occurred close to the end of the Biblical period. The Sages instituted that Purim be observed on 14 Adar. Unless one is in a city that was walled since the time of Joshua – in that case, one observes Purim on 15 Adar. And it doesn’t stop there! Take a look at the first two mishnayos in tractate Megillah: there were small villages where residents would only assemble in shuls on Mondays and Thursdays. In such villages, if 14 Adar didn’t fall on one of those days, they would observe Purim on the closest preceding Monday or Thursday. Accordingly, some people might read the megillah on 11, 12 or 13 Adar, while others read it on 14 Adar and still others read it on 15 Adar! Didn’t Chazal understand the importance of Jewish unity?
Of course they did. But they also understood that unity doesn’t mean being in lockstep. We all celebrate Purim in mid-Adar but the needs of different communities may affect exactly when that is. It may be inconvenient for a person if he’s in Jerusalem on 14 Adar and in Tel Aviv on 15 Adar – neither of which is observed as Purim – but we’re not about to change the practice because of such commuters.
The same is true of our Torah-reading schedule. All of Jewry now observes the one-year cycle, and we are sure to re-align at four points in the year, as detailed above. In between those points, however, there’s “wiggle room” that enables different communities to meet different halachic needs. Yes, there are some world travelers who may be inconvenienced by the differences between Israel and elsewhere but, as with those who commute in and out of Jerusalem in Adar, the onus is on the individual to adjust to the community, not vice versa.
The fact that we may sometimes read different sedras for weeks – or even for months – is a celebration of our individuality. The fact that we always make sure to re-align is a sign of our unity.
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Summer Timetable 5786 – 2026
מוצאי שבת | ערבית )מוצ”ש( | סוף זמן קריאת שמע | זמן שבת | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Shema to be read before | Candles to be | Minha & Kabbalat Shabbat | Date | Parasha |
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10:38 | 10:34 | 8:57 | 9:09 | 7:30 | 29/30 | נשא |
For those not in the Bet Hakeneset, but wishing to bring in Shabbat with the Kahal, candles should be lit about 30 minutes after the time listed for Minha and Kabbalat Shabbat. Unless the time listed in the ‘latest candle lighting’ column is earlier, when candles should be lit by that time, in all cases.
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6:30 pm
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Parasha Overview
The Torah assigns the exact Mishkan-related tasks to be performed by the families of Gershon, Kehat, and Merari, the sons of Levi. A census reveals that over 8,000 men are ready for such service. All those ritually impure are to be sent out of the encampments.
If a person, after having sworn in court to the contrary, confesses that he wrongfully retained his neighbor’s property, he has to pay an additional fifth of the base-price of the object and bring a guilt offering as atonement. If the claimant has already passed away without heirs, the payments are made to a kohen.
In certain circumstances, a husband who suspects that his wife had been unfaithful brings her to the Temple. A kohen prepares a drink of water mixed with dust from the Temple floor and a special ink that was used for inscribing G-d's Name on a piece of parchment. If she is innocent, the potion does not harm her, but, rather, it brings her a blessing of children. If she is guilty, she suffers a supernatural death.
A Nazir is one who vows to dedicate himself to G-d for a specific period of time. He must abstain from all grape products, grow his hair and avoid contact with corpses. At the end of this period he shaves his head and brings special offerings. The kohanim are commanded to bless the people. The Mishkan is completed and dedicated on the first day of Nissan in the second year after the Exodus. The prince of each tribe makes a communal gift to help transport the Mishkan, as well as donating identical individual gifts of gold, silver, animal and meal offerings.
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l
שאלה: האם חובה להמתין שש שעות בין אכילת מאכלי בשר לאכילת מאכלי חלב?
היום
הוא יום עשירי בטבת, והדינים השייכים אליו נתבררו בהלכה מיוחדת
תשובה
: בגמרא
במסכת חולין (דף קה.) אמר מר עוקבא (שם חכם), אבא שלי, כשהיה אוכל בשר, לא היה
אוכל גבינה אלא למחרת, ואילו אני, באותה סעודה איני אוכל בשר ואחר כך גבינה, אבל
לסעודה אחרת אני אוכל גבינה. וכתב הרי”ף, שמכאן אנו למדים, שאין לאכול גבינה
אחר בשר, אלא אם ישהה שיעור שבין סעודה לסעודה. (ועל סגנון דברי
הגמרא, נדון בהלכה הבאה).
כמה
יש להמתין בין אכילת בשר לאכילת חלב
נחלקו
רבותינו הראשונים כמה זמן יש להמתין, שדעת רבינו תם, שמותר לאכול גבינה מיד אחרי
אכילת בשר, ובלבד שינקה את פיו ואת ידיו. ולשיטתו צריך לפרש, שמר עוקבא שהיה ממתין
מסעודה לסעודה, מחמיר על עצמו היה, ואמר על עצמו שאינו מחמיר כל כך כמו אביו. אבל
אין בהמתנה זו חיוב מן הדין. אולם רוב הראשונים חלקו על דברי רבינו תם, ובהם:
הרי”ף, והרמב”ם ועוד. ופירשו שמה שהיה מר עוקבא ממתין שיעור זמן “שבין
סעודה לסעודה”, מן הדין היה עושה כן, ואמר שאינו נוהג חומרא כמו אביו שהיה
ממתין עשרים וארבע שעות. וכן פסק מרן השולחן ערוך, שמן הדין יש להמתין שיעור זמן
שבין סעודה לסעודה.
וכמה
הוא שיעור הזמן שבין סעודה לסעודה שיש להמתין? דעת התוספות, שאין קצבה לשיעור זה,
אלא כל שסיים את סעודתו, כגון שכבר פינו את השולחן, רשאי לאכול מאכלי חלב אחרי
מאכלי בשר.
אולם
דעת רוב הראשונים, שיש להמתין שש שעות בין אכילת בשר לאכילת גבינה, שזהו ההפרש בין
סעודה לסעודה שאמר מר עוקבא. וכן דעת הרמב”ם, שיש להמתין שש שעות, וכן פסק
מרן השלחן ערוך, וגם הרמ”א כתב שכך נכון לעשות, אף על פי שיש חולקים. ואף שיש
מן האשכנזים שמיקלים בפחות משש שעות, כתב מרן החיד”א, שבגלילותינו המנהג פשוט
לכל אדם להמתין שש שעות. וכתב המהרש”ל (רבי שלמה לוריא מגדולי פוסקי אשכנז
סמוך לזמן מרן) שאף למנהג האשכנזים, כל מי שיש בו ריח תורה ראוי לו להחמיר להמתין
שש שעות. ובספר ערוך השולחן (להגאון רבי יחיאל מיכל אפשטיין לפני למעלה ממאה שנים)
כתב שכיום אף מנהג רוב האשכנזים להחמיר בזה, וחלילה לשנות.
מדוע
יש להמתין בין אכילת בשר לגבינה
וטעם
הדבר שלא לאכול גבינה אחרי בשר הוא משום בשר שנכנס בין השינים, ויש לחוש שכאשר
יאכל גבינה, יצא הבשר מבין שיניו ונמצא אוכל בשר וגבינה ביחד, וכך היא דעת
הרמב”ם. אולם לשיטת רש”י והרא”ש הטעם הוא מפני שהבשר מוציא טעם בפה
זמן ארוך. ולהלכה אנו נוקטים כשני הטעמים, ולכל הדעות אחרי שש שעות יכול לאכול
גבינה, ואף לשיטת הרמב”ם שסובר שיש לחוש לבשר שבין השינים, מכל מקום אחרי שש
שעות הבשר נחשב כבר מעוכל ואין לחוש לו. ומכל מקום אם יודע בפירוש שיש בשר בין
שיניו, צריך להסירו אף לאחר שש שעות.
ולהלן
יבואר הדין אחר אכילת בשר עוף, ויבוארו עוד פרטי דינים בזה
Question: Is one obligated to wait six hours after eating
meat foods before eating dairy foods?
Answer: The Gemara in Masechet Chullin
(105a) states: “Mor Ukva said: When my father would eat meat, he would not
eat cheese until the next day. Regarding myself, however, within the same meal
I do not eat meat and then cheese, but I would eat cheese during the next
meal.” The Rif writes that we learn from here that one may eat cheese
after meat only after having waited the amount of time that is between one meal
and the next. (We shall deal with the Gemara's wording in the next Halacha,
G-d-willing.)
How Much One Must Wait Between Eating Meat and Dairy
The Rishonim disagree regarding exactly how much time one must wait. Rabbeinu
Tam is of the opinion that one may eat cheese immediately after eating meat as
long as one has washed out his mouth and cleaned his hands. Based on this, Mor
Ukva who would wait from one meal to the next was acting stringently about
which he exclaimed that he did not act as stringently as his father.
Nevertheless, this wait is not a halachic requirement. However, most Rishonim,
including the Rif, Rambam, and others, disagree with Rabbeinu Tam's opinion.
They understand that when Mor Ukva waited the amount of time “between one
meal and the next,” this was indeed a halachic requirement to which he
exclaimed that he did not act as stringently as his father who would wait
twenty-four hours. Indeed, Maran HaShulchan Aruch rules likewise that
halachically speaking, one must wait the amount of time that is “between
one meal and the next.”
What is the amount of time “between one meal and the next” that one
must wait? The Tosafot write that there is no actual time limit and as long as
one has concluded his meal, such as by clearing the table, one may eat dairy
foods after meat.
Nevertheless, most Rishonim agree that one must wait six hours between eating
meat and dairy foods, for this is the amount of time “between one meal and
the next” that Mor Ukva was speaking about. This is indeed the opinion of
the Rambam and Maran HaShulchan Aruch that one must wait six hours. The Rama
writes that this is indeed the correct opinion to follow although there are
dissenting views. Although there are certain Ashkenazi communities who act
leniently and wait less than six hours, Maran Ha'Chida writes that in our
communities, the established custom is for everyone to wait six hours. The
Maharshal (Hagaon Rabbeinu Shlomo Luria, one of the greatest Ashkenazi Poskim
close to the generation of Maran) writes that even according to the Ashkenazi
custom, anyone who has a “scent of Torah” within him should wait six
hours. The Sefer Aruch HaShulchan (authored by Hagaon Harav Yechiel Michel
Epstein zt”l who lived over one-hundred years ago) writes that
nowadays, the prevalent custom among most Ashkenazim as well is to wait six
hours and one should not change this, G-d-forbid.
The Reason to Wait between Eating Meat and Dairy Foods
The reason why eating cheese after meat is prohibited is because meat gets
stuck in between the teeth and we are concerned that when one eats cheese, the
meat caught in between one's teeth will become dislodged thereby causing one to
be eating meat and cheese together. This is indeed the Rambam's opinion. On the
other hand, Rashi and the Rosh explain that the reason is because meat gives
off a taste in one's mouth for a long time. Halachically speaking, we follow
both opinions and after six hours, one may eat cheese. Even according to the
opinion of the Rambam who is concerned for meat get stuck in one's teeth, after
six hours, the meat is considered digested and poses no concern anymore.
Nevertheless, if one is aware of a piece of meat stuck in his teeth, one must
remove it even after six hours have passed.
We shall discuss some related laws as well as the laws of eating dairy foods
after chicken or poultry in a following Halacha
Newsletter Shavuot 5786 – Eruv Tavshilin
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Minhagim
‘Aseret HaDiberot – The Ten Commandments
It is the minhag of all Jews from North Africa, as well as our brothers, the Ashkenazim, to stand up during the reading of the ‘Aseret HaDiberot (the Ten Commandments) on Shabu’ot, Shabat Yitro, and Shabat VaEthanan, to commemorate the time when Yisrael stood at Har Sinai as if we are once again welcoming the face of the Shekhina (Divine Presence) and accepting the Tora.[1]
However, Rambam[2] writes not to stand for the ‘aseret hadiberot because the heretics will claim, “we only attribute importance to these ten misvot as they are the only ones that are true; the rest of the Tora is not true,” has veshalom. The reason we continue to follow this minhag, is because the heretics at the time of Rambam were much different then the heretics of today as heretics of today do not make such claims.[3] Ribi Shalom Messas[4] is also of this opinion and explains further that whether we were to remain seated or we stood during the ‘aseret hadiberot it would not change the perception of the heretics; either way they would find ways to deny the Tora. Also, it is clear that since we continue to read the remainder of the parasha – and not solely the ‘aseret hadiberot – there is no reason to worry about such claims.[5] Ribi Yehuda ‘Ayash of Algeria is also of this opinion and writes that the claims of the heretics could only persuade an ignoramus of nowadays using such logic.[6] Furthermore, Maran HaHida[7] explains that since we make berakhot before and after each ‘aliya latora – and not just the ‘aliya of the ‘aseret hadiberot – we have no worry that heretics will make a claim that the rest of the Tora is untrue.
Maran HaHida[8] cautions us, however, to stand from the beginning of the ‘aliya in order to show that we stand for other pesuqim as well. He also adds that it is very important that if the majority of the congregation is standing, one is NOT allowed to sit, as this illustrates a belittlement of the ‘Aseret HaDiberot, G-d forbid. Nonetheless, the majority of Moroccan posqim write that the common minhag is to stand only upon reaching the ‘Aseret HaDiberot for we are not concerned about the claims of the heretics at all.[9]
It was the tradition to gather women together and read them these Ten Commandments, in Arabic “ ‘Asr Klmat,” along with its explanation according to Hazal.[10]
Certain parts of the parasha are read in a special tune, among them the ‘Aseret HaDiberot and the Shirat HaYam in order to ascribe special importance to these sections of the Tora as they speak about the high spiritual level of Bené Yisrael and not, has veshalom, to say that they are more important than the rest of the Tora.[11]
The minhag of
Spanish & Portuguese
Synagogues & Communities
is to STAND during
the reading of the Aseret Hadiberot
Mekorot
[1] As the Tora says “they were standing at a distance.” This minhag is cited by Dibré Shalom VeEmet (Heleq 2, p.72). Sefer Mamlekhet Kohanim records that this was also the minhag in Djerba and mainland Tunisia, Noheg BeHokhma p.143, QS”A Toledano (Siman 442:9), Yehavé Da’at Hazan (Heleq 3, O”H, Siman 13), Maté Yehuda ‘Ayash (Siman 1:6), Dabar Shemuel by Ribi Shemuel Abuhab (Siman 276), Kapé Aharon (Siman 39), and Sedé Hemed (Kelalé HaPosqim, Siman 5:14). In Shemesh Umaghen (Heleq 1, O”H, Siman 57, p.130) Ribi Shalom Messas solidifies our custom to stand based on the fact that today we do not have the same type of heretics that they had in the times of Hazal and because of whom this minhag was spoken out fiercely against. Maran HaHida (LeDavid Emet Siman 7:5) further says that one should stand in order to stir feelings of fear and trepidation as were felt at Har Sinai.
Those who speak out against this practice do so because to a foreigner it might seem as if the ‘Aseret HaDiberot are more important than the rest of the Tora. This gives reason for the heretics to believe that only the ‘Aseret HaDiberot were given at Har Sinai and not the rest of the Tora which is not the truth, has veshalom.
[2]In his handwritten responsa that was compiled along with approximately 367 other responses in 1934. (Siman 46).
[9] Ribi Yehuda ‘Ayash of Algeria (Maté Yehuda Siman 1:6), Ribi Yishaq Hazan (Yehavé Da’at, Heleq 3, Siman 13), Ribi Yosef Messas in Osar HaMikhtabim (Heleq 3, §1859), and HaMalakh Refael Berdugo as quoted by the QS”A of Ribi Refael Barukh Toledano (p.174), all say that the common minhag is to stand only once we reach the ‘Aseret HaDiberot. This is also the minhag of Tunisia (Mamlekhet Kohanim) and Libya (Netibot HaMa’arab, Shabu’ot §12).
[10] This is to make the Tora more pleasant to them, and with this they should be more helpful to their husbands in facilitating their Tora learning. See Nahagu Ha’Am (Shabu’ot §5, p.57) as the source and for the lyrics in Arabic.
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Explanation of the היתיר – leniency,
to make קידוש early on ליל שבועות
יש אומרים שבליל חג השבועות אין לקדש על הכוס עד שיהיה ודאי לילה, [שהוא כרבע שעה לאחר שקיעת החמה]. שאם יקדש מבעוד יום הרי הוא כמחסר קצת מיום מ''ט לספירה, וכתוב: ''שבע שבתות ''תמימות'' תהיינה''.
ויש חולקים ואומרים שאין לחוש לכך, ושכן פשט המנהג לקדש אף מבעוד יום, ולכן לכתחילה נכון להמתין מלקדש עד לאחר שעברו עשרים דקות מהשקיעה, ובפרט במקומות אלו שאפשר לחשוש לדברי האחרונים ולהמתין עד הלילה, שנכון לעשות כן.
ומכל מקום בשעת הצורך הרוצה לסמוך על המקילים, ולקדש על הכוס מבעוד יום ולהוסיף מחול על הקודש יש לו על מה שיסמוך. שכן הוא מעיקר הדין, וגם המנהג כן.
ובפרט בארצות אירופה וכדומה, שהשקיעה מתאחרת מאד בימי הקיץ, ובני הבית מצטערים לשבת ולהמתין עד הלילה, וגם זה גורם הפרעה לסדר לימוד הלילה בספר קריאי מועד, כפי שנוהגים על פי הזוהר והאר''י ז''ל, שיש להקל להם לקדש ולסעוד מבעוד יום. ואם אפשר טוב שימתינו עד תחילת השקיעה, באופן שהשמש מתכסית מעינינו, ואז יקדשו ויסעדו. וטוב שיאכלו כזית לחם בצאת הכוכבים, ועליהם תבוא ברכת טוב. [יחוה דעת חלק ו' סימן ל. חזון עובדיה חלק א' סימן א. יביע אומר חלק ה' סימן ו' סק''ה. הליכות עולם חלק ב' עמוד ג'].
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Here are seven reasons why we read the Megillah of Ruth on Shavuot:
- The events occurred during the harvest season. Shavuos is the harvest festival.
- Ruth was a convert to Judaism. Conversion is an individual Kabbalas HaTorah.
- Ruth the Moabite was permitted to marry Boaz, based on a drasha (a teaching of the Oral Law) of the verse, “A Moabite may not marry into the Congregation of Hashem” (Devarim 23:4). This hints at the unity between the Written Torah and the Oral Torah.
- David Hamelech was born on Shavuos. The Megillah of Ruth concludes with David's lineage.
- To teach the greatness of gemillus chassadim – acts of loving-kindness.
- To teach that the Torah is acquired only through affliction and poverty.
- The name “Ruth” has the numerical value of 606. At Har Sinai the Jewish People accepted 606 mitzvos, in addition to the 7 Noachide Laws which were incumbent upon them already.
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Q & A on Megilat Rut
Questions
- Who wrote the Book of Ruth?
- During which historical period did the events of the Megillah of Ruth occur?
- Who was Naomi's husband?
- After she returned from Moav, by what name did Naomi ask to be called?
- How was Boaz related to Naomi?
- Into what did Boaz tell Ruth to dip her bread?
- Why is Elimelech's brother referred to as Ploni Almoni and not by his real name?
- With what object did Boaz redeem Elimelech's property?
- The people and the elders blessed Ruth that she should be like whom?
- What was Ruth's relationship to King David?
Answers
- The Prophet Samuel (Bava Batra 14b).
- During the era of the Shoftim, the Judges. Boaz was the shofet at the time (1:1).
- Elimelech. (1:2).
- Mara (1:20).
- He was her husband's brother's son. (2:1, Rashi).
- Vinegar (2:14).
- Since he didn't want to redeem his brother's property and thereby discharge his family duty (Rashi 4:1).
- With a shoe (according to the Targum, a glove) (4:8).
- Like Rachel and Leah (4:11).
- She was his great-grandmother: Ruth, Oved, Yishai, David (4:22).
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Parasha Overview
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l
מקלחת ביו”ט
שאלה: האם מותר להתקלח במים חמים ביום טוב, (פסח, שבועות וסוכות)?
תשובה: ביארנו כבר, שאף על פי שדין יום טוב שוה לדין השבת באיסור עשיית מלאכה, מכל מקום יש כמה מלאכות שמותר לעשותן ביום טוב. ובתנאי שתהיינה המלאכות שוות לכל נפש. ולכן מותר ביום טוב לבשל לצורך יום טוב עצמו, בתנאי שלא יבעיר אש חדשה ביום טוב, אלא יעביר אש מאש אחרת הדלוקה כבר.
לפיכך, מותר לעשות ביום טוב מדורה בכדי להתחמם כנגדה בימי הקור, שהרי היא הנאה השווה לכל נפש, שכל בני האדם זקוקים לחימום. (ובתנאי שלא יבעיר אש חדשה, אלא יעביר אש מאש הדלוקה כבר).
ומטעם זה מותר גם כן לחמם מים ביום טוב (באמצעות בוילר חשמלי שהופעל מערב יום טוב, לפני שקיעת החמה), בכדי לרחוץ בהם את פניו ידיו ורגליו, שהיא הנאה “השוה” לכל נפש. אבל אסור לחמם מים בכדי לרחוץ את כל גופו, שאין זו הנאה השווה לכל נפש, לרחוץ את כל גופו בכל יום ויום.
ומכל מקום, הואיל ואין איסור עצמי לרחוץ את כל גופו ביום טוב במים חמים, רק האיסור הוא מצד צורת חימום המים ביום טוב, לכן, מים שהוחמו מערב יום טוב (כלומר לפני שקיעת החמה בערב יום טוב), מותר לרחוץ בהם כל גופו ביום טוב, שלא גזרו בזה רבותינו איסור אלא בשבת, כמו שביארנו כבר בהלכות שבת. וכמו כן מים שהוחמו על ידי דוד שמש ביום טוב עצמו, מותר לרחוץ בהם כל גופו ביום טוב. (וכל זה דוקא באמבטיה פרטית בביתו של כל אדם, אבל בבית המרחץ ציבורי, כגון בפנימיה שיש שם כמה מקלחות, אין להקל לרחוץ במים חמים ביום טוב אפילו רק פניו ידיו ורגליו, הואיל וגזרו בזה רבותינו איסור בזה, מפני שהבלנים האחראים על בתי המרחץ היו מזלזלים ומחממים מים באיסור(.
ולסיכום: מותר לרחוץ כל גופו ביום טוב במים חמים שהוחמו על ידי בוילר מערב יום טוב, או במים שהוחמו על ידי דוד שמש אפילו ביום טוב עצמו. ודין זה הוא דוקא באמבטיה פרטית שבביתו של כל אדם. אבל מים שהוחמו ביום טוב עצמו על ידי בוילר חשמלי שהודלק מערב יום טוב וממשיך את פעולתו ביום טוב עצמו, אסור להשתמש בהם ביום טוב לרחיצת כל גופו, אבל מותר לרחוץ במים הללו, את פניו ידיו ורגליו.
ולשאלת רבים, בדבר מים שהוחמו מערב יום טוב על ידי בוילר חשמלי. והבוילר ממשיך לפעול ביום טוב עצמו, ועל ידי כך נשמרת חמימות המים, האם מותר להשתמש במים אלה ביום טוב?
שאלנו על כך את מרן רבינו עובדיה יוסף זצ”ל, והשיב, שאם המים התחממו היטב מערב יום טוב, ופעולת הבוילר ביום טוב אינה אלא בכדי לשמור את חמימות המים, אבל לא בכדי לחממם מחדש, מותר לרחוץ בהם כל גופו ביום טוב.
ומכל מקום נראה שצריך להזהר, שלא יכנסו מים חדשים לדוד המים הרותחים, שעל ידי כך הוא מבשל את המים החדשים שנכנסים לדוד המים החשמלי. ועל כן עיקר ההיתר בדבר, הוא דוקא באופן שסוגר את ברז המים המזרים מים לדוד, בכדי שלא יכנסו שוב מים צוננים לדוד החשמלי. אבל אם אינו סוגר את ברז המים, לכאורה אין להקל בדבר. ועוד חזון למועד.
Showering on Yom Tov
Question: Is it permissible to take a hot shower on Yom Tov (i.e. Pesach, Shavuot, and Sukkot)?
Answer: We have previously established that although Yom Tov is equal to Shabbat regarding the prohibition of work, nevertheless, there are some forms of work which may be performed on Yom Tov, provided that they are works are enjoyable by all. Thus, one may cook something on Yom Tov to be eaten on Yom Tov itself, as long as he does not create a new fire on Yom Tov, rather, he should use a flame from a pre-existing fire.
Additionally, one may light a bonfire on Yom Tov in order to use it for warmth during the cold season, since this is considered an “enjoyment equal to all” (meaning everyone enjoys such a thing), as all indeed require warmth (once again, provided that one does not create a new fire, rather, only transfers a flame from a pre-existing fire.)
For the same reason, one may heat water on Yom Tov (using an electric/gas boiler that was already turned on from before sunset on Erev Yom Tov) in order to wash his face, hands, and feet, for this too is considered an “enjoyment equal to all.” However, one may not heat water on Yom Tov in order to wash his entire body, for washing one’s entire body daily is not considered an “enjoyment equal to all.”
Nevertheless, since the only prohibition involved here is regarding the way the water is heated on Yom Tov whereas the actual act of washing one’s entire body with hot water is not forbidden, one may indeed wash his whole body on Yom Tov with water that was heated before Yom Tov (i.e. before sunset on Erev Yom Tov), as our Sages did not ban this on Yom Tov as they did on Shabbat. Similarly, water that was heated through a solar heating tank (a.k.a. “Dud Shemesh,” common in Israel) on Yom Tov itself may be used to wash one’s entire body on Yom Tov. (All this applies only in one’s private shower at home, however, regarding a public shower room, such as in a dormitory where there are several shower stalls, one may not use the hot water from these showers even to wash his face, hands, and feet, for our Sages forbade washing with hot water in public places since the public bathhouse attendants would act derisively and heat up the water in forbidden ways.)
Summary: One may wash his entire body on Yom Tov either with water that was heated through an electric/gas boiler before the onset of Yom Tov or with water heated in a solar heating tank even on Yom Tov. This only applies, however, to one’s private shower at home. Nevertheless, water that was heated on Yom Tov itself through an electric/gas boiler that was turned on before the onset of Yom Tov yet continues to operate on Yom Tov may not be used to wash one’s entire body; however, one may use this water to wash his face, hands, and feet.
By popular request: Regarding water that was heated in an electric/gas boiler before the start of Yom Tov and the boiler continues to work on Yom Tov, causing the water to retain its heat, is it permissible to use this water on Yom Tov?
We had posed this question to Maran Rabbeinu Ovadia Yosef zt”l and his response was that if the water was heated well before the onset of Yom Tov and the boiler’s operation on Yom Tov serves only to retain the water’s heat but not to reheat it, one may use this water to wash his entire body on Yom Tov.
Nevertheless, one must take care that no new water enter the hot-water tank, for if so, by showering one is causing the new water entering the tank to be cooked. Thus, the only way it will be permissible to shower on Yom Tov (using water from an electric/gas boiler) is only if the cold-water valve, through which new water enters the hot-water tank, is shut. However, if one does not shut the cold-water valve, it seems there is no room for leniency in this matter.
Newsletter Parashat Bamidbar – Shabbat Mevarechim
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שבת מברכים
THIS SHABBAT
is
שבת מברכים
Reminder
there will be NO derasha this week
& instead we will have the
kahal recitation of Sefer Tehilim
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THIS SHABBAT
we will be reading the Haftara of
Machar Chodesh
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ראש חודש
Rosh Chodesh Sivan
Motzae Shabbat / Sunday 17th May
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Shabuot Timetable attached to this email
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🕯️שבת🕯️
לוח זמני תפילה לקיץ תשפ״ו
Summer Timetable 5786 – 2026
מוצאי שבת | ערבית )מוצ”ש( | סוף זמן קריאת שמע | זמן שבת | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Shema to be read before | Candles to be | Minha & Kabbalat Shabbat | Date | Parasha |
PM | PM | AM | PM | PM |
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|
10:10 | 10:06 | 9:06 | 8:48 | 7:30 | 15/16 | במדבר (ש''מ)(מחר חודש) |
For those not in the Bet Hakeneset, but wishing to bring in Shabbat with the Kahal, candles should be lit about 30 minutes after the time listed for Minha and Kabbalat Shabbat. Unless the time listed in the ‘latest candle lighting’ column is earlier, when candles should be lit by that time, in all cases.
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🕯️SUMMER TIMES FOR SHABBAT 🕯️
שבת
מנחה וקבלת שבת
7:30 pm
קרבנות
9:00 am
הודו
9:15 am
מנחה של שבת
6:30 pm
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Parasha Overview
The Book of Bamidbar — “In the desert” — begins with Hashem commanding Moshe to take a census of all men over age twenty — old enough for service. The count reveals just over 600,000. The levi'im are counted separately later on because their service will be unique. They will be responsible for transporting the Mishkan and its furnishings, and assembling them when the nation encamps. The 12 Tribes of Israel, each with its banner, are arranged around the Mishkan in four sections: east, south, west and north. Since Levi is singled out, the tribe of Yosef is split into two tribes, Efraim and Menashe, so there will be four groups of three. When the nation travels, they march in a formation similar to the way they camp.
A formal transfer is made between the first-born and the levi'im, whereby the levi'im take over the role the first-born would have had serving in the Mishkan if not for the sin of the golden calf. The transfer is made using all the 22,000 surveyed levi'im from one month old and up. Only levi'im between 30 and 50 will work in the Mishkan. The remaining first-born sons are redeemed with silver, similar to the way we redeem our first-born today. The sons of Levi are divided into the three main families of Gershon, Kehat and Merari (besides the kohanim — the special division from Kehat's family). The family of Kehat carried the Menorah, the Table, the Altar and the Holy Ark. Because of their utmost sanctity, the Ark and the Altar are covered only by Aharon and his sons, before the levi'im prepare them for travel.
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l
רישיון נהיגה – לשון הרע
שאלה: אדם שמבקש לקבל רשיון נהיגה, וידוע לי שהוא אינו מסוגל מבחינה בריאותית לנהוג, האם עלי להודיע למשרד הרישוי על בעיה זו?
תשובה: כתב הרמב”ם (בפרק א מהלכות רוצח), וזו לשונו: כל היכול להציל את חברו ואינו מצילו, עובר על “לא תעמוד על דם רעך”, לפיכך הרואה את חברו טובע בים, או שלסטים באים עליו, ויכול להצילו, או ששמע שאנשים חושבים עליו רעה וטומנים לו פח, ולא גילה את אוזן חבירו להודיעו, הרי זה עובר על מה שנאמר בתורה “לא תעמוד על דם רעך”.
והנה אמנם מבואר בדברי הרמב”ם (פ”ז מה' עדות), שהמספר בגנות חברו, אף על פי שאומר אמת, הוא בכלל עוון “לשון הרע”, שעליו נאמר “יכרת ה' כל שפתי חלקות לשון מדברת גדולות”. מכל מקום, בודאי שכל איסור לשון הרע, שייך דוקא באופן שמתכוין רק להשמיץ את חברו ולבזותו, אבל אם מתכוין לתועלת, ולהרחקת הנזק, הדבר מותר. וכמו שמדוקדק בדברי הרמב”ם שהבאנו, שכתב שאם שמע אדם שאנשים חושבים לעשות רעה לחברו, ולא גילה את אוזן חבירו להודיעו, הרי זה עובר על מה שנאמר בתורה “לא תעמוד על דם רעך”. וכן פסקו הטור ומרן השלחן ערוך (סימן תכו).
וכן הגאון רבי ישראל איסר, מגדולי רבני וילנא, בספרו פתחי תשובה (סימן קנו) כתב כך:
“הנה המגן אברהם וכן בספרי המוסר האריכו בחומר איסור לשון הרע, וראיתי לנכון להעיר לאידך גיסא (לצד השני), שיש עון גדול יותר מזה, וגם הוא מצוי ביותר, וזהו מי שמונע עצמו מלגלות אוזן חבירו במקום שיש צורך להציל עשוק מיד עושקו, מפני שחושש לאיסור לשון הרע, כגון הרואה מי שאורב לחבירו להרגו או להזיקו בערמה, ומונע את עצמו מלהודיע לחבירו, מפני שחושב שהוא בכלל איסור לשון הרע, ובאמת שהנוהג כן גדול עונו מנשוא, ועובר על “לא תעמוד על דם רעך”.
וכן בעניני שידוכין שהבחור איש רע ובליעל ונוכל, ומבקש להתחתן, הרי זה בכלל מצות השבת אבידה. והדברים מסורים ללב, אם כוונת המספר לחבירו רעה, הרי זה בכלל איסור לשון הרע, אבל אם כוונתו לטובה להזהיר את חבירו ולהצילו מפח יקוש, מצוה רבה היא ותבוא עליו ברכה”.
וכן פסק כיוצא בזה הגאון בעל חפץ חיים (בהלכות איסורי רכילות כלל ט), שהרואה את חבירו שרוצה להשתתף באיזה מסחר עם חבירו, ויודע בודאי שעל ידי כך יגרם לו הפסד, חייב להודיע, וכן בעניני שידוכים וכו', ובלבד שלא יגזים בסיפורו יותר ממה שידוע לו, ושיכוין רק לתועלת הענין ולסילוק הנזק מחבירו בלבד, ולא יתכוין להשמיץ את חבירו מתוך קנאה ושנאה שבלבו עליו.
ומרן רבינו עובדיה יוסף זצ”ל בספרו שו”ת יחוה דעת (ח”ד סימן ס) הוסיף, שכאשר יש צורך בדבר, על שלטונות הצבא להמציא כל המסמכים הרפואיים שברשותם שהם חסויים, לבית הדין, בדבר מצב בריאותו של הבעל, כדי לדון ולפסוק בתביעת הגירושין של האשה נגד בעלה.
ולפיכך בנידון שלנו, פסק מרן רבינו זצ”ל, שהיודע שהאיש המבקש את רשיון הנהיגה, הוא חולה במחלה כל שהיא, או שמחמת זקנה אינו יכול לנהוג, ודבר זה אינו ניתן להבחנה בבדיקה שגרתית, עליו להודיע מיד למשרד הרישוי את אשר ידוע לו, כדי למנוע אסונות בנפש וברכוש. ושומר ישראל ישמור שארית ישראל.
A Driver’s License-“Lashon Hara”
Question: If an individual wishes to obtain a driver’s license and I am aware of a medical problem that will impair him from driving, may I relay this information to the Department of Motor Vehicles?
Answer: The Rambam (Chapter 1 of Hilchot Rotze’ach) writes: “Anyone who has the ability to save one’s friend and does not transgresses the prohibition of ‘Do not stand idly by the blood of your friend.’ Thus, if one sees one’s friend drowning in the sea or being attacked by bandits and can save him or if one hears people planning evil and setting a trap for one’s friend and does not notify the individual, one has transgressed the negative commandment of “Do not stand idly by the blood of your friend.’”
Although the Rambam rules (Chapter 7 of Hilchot Edut) that one who speaks ill of one’s friend has transgressed the prohibition of speaking “Lashon Hara,” even if the information is true about whom the verse states, “May Hashem sever all flattering lips, the tongue that speaks proud things,” nevertheless, this prohibition of “Lashon Hara” certainly applies only in situations where one wishes to insult and mock one’s friend; however, if one’s intention is to merely bring about benefit by preventing harm, this is indeed permissible. This can likewise be inferred from the first Rambam we have quoted where he writes that if one hears people planning evil for one’s friend and one does not notify the individual, one transgresses the prohibition of “Do not stand idly by the blood of your friend.” The Tur and Maran Ha’Shulchan Aruch (Chapter 426) rules likewise.
Similarly, Hagaon Harav Yisrael Isser, one of the greatest scholars of Vilna, writes in his Sefer Pitchei Teshuva (Chapter 156), as follows:
“The Magen Avraham and great Mussar works speak lengthily about the prohibition of ‘Lashon Hara.’ I feel the need to point out the other side of the coin, i.e. the even greater sin of abstaining from revealing important information which will save the oppressed from his oppressor because one is concerned with the sin of ‘Lashon Hara,’ for instance, if one sees someone who wishes to kill or injure his friend secretly and does not reveal this to the friend because one believes this is ‘Lashon Hara.’ Clearly, the sin of one who behaves this way is too great to bear and this individual transgresses the prohibition of ‘Do not stand idly on your friend’s blood.’ Similarly, regarding Shidduchim (marriage matches), if one knows that the perspective groom is an evil and swindling man and he wishes to get married, this is included in the Mitzvah of returning a lost object to its owner. These issues are revealed only to one’s own heart, for if one intends to speak ill of his friend, this is ‘Lashon Hara’; however, if one intends to warn one’s friend in order to save him from a trap, this is a great Mitzvah and one will be rewarded for this.”
Similarly, the Chafetz Chaim (Chapter 9 of Hilchot Issurei Rechilut) rules that if one sees an individual who wishes to enter into a business venture with another person and knows that this will certainly cause the individual financial harm, one must notify him of this; the same applies to Shidduchim. This is on the condition that one does not exaggerate the matter to bigger proportions than one is aware of. One must likewise intend to benefit the individual and to help him avoid harm as opposed to humiliating the other party because of jealousy and hatred one has for him.
Maran Rabbeinu Ovadia Yosef zt”l adds in his Responsa Yechave Da’at (Volume 4, Chapter 60) that in situations where it is necessary, officers in the IDF should disclose confidential medical records pertaining to a husband’s health to the Bet Din in order to be able to judge a woman’s divorce claim against her husband.
Thus, regarding our scenario, Maran zt”l rules that if one knows that the applicant for a driver’s license has an illness that impairs his ability to drive or cannot drive safely because of his advanced age or any other reason which cannot be detected through a standard examination, one must immediately inform the Department of Motor Vehicles about this in order to prevent bodily and property damage as well as death, G-d-forbid.
6-Shavuot-Timetable-5786-2026.pdfNewsletter Parashat Behar Bechukotai
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🕯️שבת🕯️
לוח זמני תפילה לקיץ תשפ״ו
Summer Timetable 5786 – 2026
מוצאי שבת | ערבית )מוצ”ש( | סוף זמן קריאת שמע | זמן שבת | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Shema to be read before | Candles to be | Minha & Kabbalat Shabbat | Date | Parasha |
PM | PM | AM | PM | PM |
|
|
9:55 | 9:51 | 9:12 | 8:36 | 7:30 | 8/9 | בהר־בחקותי |
For those not in the Bet Hakeneset, but wishing to bring in Shabbat with the Kahal, candles should be lit about 30 minutes after the time listed for Minha and Kabbalat Shabbat. Unless the time listed in the ‘latest candle lighting’ column is earlier, when candles should be lit by that time, in all cases.
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🕯️SUMMER TIMES FOR SHABBAT 🕯️
שבת
מנחה וקבלת שבת
7:30 pm
קרבנות
9:00 am
הודו
9:15 am
מנחה של שבת
6:30 pm
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Avot Ubanim Summer Season
Every Shabbat Afternoon
@ 5:30 pm
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Parasha Overview
Behar
The Torah prohibits normal farming of the Land of Israel every seven years. This “Shabbat for the land” is called “Shemitta.” After every seventh Shemitta, the fiftieth year, Yovel (“Jubilee”) is announced with the sound of the shofar on Yom Kippur. This was also a year for the land to lie fallow. G-d promises to provide a bumper crop prior to the Shemitta and Yovel years.
During Yovel, all land is returned to its original division from the time of Joshua, and all Jewish indentured servants are freed, even if they have not completed their six years of work. A Jewish indentured servant may not be given any demeaning, unnecessary or excessively difficult work, and may not be sold in the public market. The price of his labor must be calculated according to the amount oftime remaining until he will automatically become free. The price of land is similarly calculated.
Should anyone sell his ancestral land, he has the right to redeem it after two years. If a house in a walled city is sold, the right of redemption is limited to the first year after the sale. The Levites' cities belong to them forever. The Jewish People are forbidden to take advantage of one another by lending or borrowing with interest. Family members should redeem any relative who was sold as an indentured servant as a result of impoverishment.
Bechukotai
The Torah promises prosperity for the Jewish People if they follow G-d's commandments. However, if they fail to live up to the responsibility of this calling, then chilling punishments will result. The Torah details the harsh historical process that will fall upon them when Divine protection is removed.
These punishments, whose purpose is to bring the Jewish People to repent, will be in seven stages, each more severe than the last. Sefer Vayikra, the Book of Leviticus, concludes with the details of erachin — the process by which someone vows to give the Beit Hamikdash the equivalent monetary value of a person, an animal or a property.
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l
שאלה: האם מותר להדביק פלסטר על גבי מכה בשבת?
שאלה: האם מותר להדביק פלסטר על גבי מכה בשבת?
תשובה: בנדון הדבקת פלסטר בשבת, עלינו לדון מצד שלושה ענינים שונים:
האחד, מצד איסור רפואה בשבת. שכבר ביארנו לפני כמה חודשים, שאסרו רבותינו לעשות כל דבר של רפואה בשבת, (אלא אם מדובר באדם חולה ממש כמו שביארנו). והפלסטר הרי מיועד לרפאות את המכה.
הענין השני שעלינו לדון בו, הוא מצד איסור תפירה בשבת. כי הדבקת הפלסטר דומה לתפירה האסורה בשבת מן התורה.
והענין השלישי, מצד איסור קורע בשבת. כי לפני שמדביקים את הפלסטר, מפרידים ממנו את הניירות שמכסות את הדבק, ולכאורה יש בזה איסור משום קורע.
אם שייך איסור רפואה בפלסטר
והנה מצד איסור רפואה בשבת, אין איסור כלל בהדבקת פלסטר, כי הדבקת הפלסטר אינה נחשבת כדבר שבא לרפאות את הפצע, שכן עיקר תפקידו של הפלסטר, הוא לשמור על המכה שלא תשרט ושלא יפגעו בה זיהומים. וכמו שכתב מרן הבית יוסף (סימן שכח) בשם הירושלמי, שמותר להניח רטייה על גבי מכה (שנתרפאה), “שאינו אלא כמשמרה”, כלומר, הרטייה, התחבושת, אינה מיועדת לרפאות את המכה, אלא לשמור עליה מפני דברים חיצוניים.
ולא נותר לנו לדון אלא מצד איסור תפירה וקריעה בשבת.
תפירה וקריעה בפלסטר
והנה מרן השלחן ערוך (סימן שמ סי”ד) כתב כך: המדביק ניירות הרי זה בכלל מלאכת תופר, וחייב משום חילול שבת. וכן המפרק ניירות דבוקים, הרי זה בכלל מלאכת קורע וחייב משום חילול שבת. (ומדובר באופן שקורע את הניירות לצורך כל שהוא, ולא על מנת לקלקל את האריזה).
ומעתה לגבי פלסטר, גם כן נראה לכאורה שיש בהפרדת הניירות שעליו איסור קורע, ובהדבקתו על הגוף יש איסור משום תופר.
אולם מרן רבינו עובדיה יוסף זכר צדיק לברכה כתב שאין בזה איסור, לא משום תופר ולא משום קורע. וטעמו, משום שהנייר שהיה דבוק על הפלסטר, לא נועד להשאר דבוק על הפלסטר, שהרי כל מהותו היא כדי שיפרידוהו ויוכלו להדביק את הפלסטר. ולא אסרו מרן השלחן ערוך והפוסקים להפריד ניירות דבוקים, אלא כשנדבקו על דעת להשאר דבוקים תמיד, אבל כל שהודבקו על דעת שיפרידום, מותר. כיון שלא נעשה כן לקיום.
וכן לענין הדבקת הפלסטר, אין בזה איסור משום תופר, משום שאין דין תפירה בגוף האדם, וגם משום שאין איסור תפירה כשעושה כן לזמן מועט. ורק כשמדביק את הפלסטר על מנת שישאר שם תמיד יש בדבר איסור. והביא עוד טעמים וראיות להקל בזה.
לכן למעשה, אדם שנפצע בשבת, רשאי להדביק פלסטר על גבי המכה. ורשאי גם להפריד את הניירות הדבוקים לפלסטר לפני ההדבקה. (חזון עובדיה חלק ג עמוד תג).
Bandages on Shabbat
Question: May one stick an adhesive bandage onto a wound on Shabbat?
Answer: Regarding using adhesive bandages on Shabbat, there are three issues we must discuss:
The first issue is healing on Shabbat, for as we have already explained in previous Halachot, our Sages have forbidden performing any sort of healing on Shabbat (unless one is truly ill as we have discussed) and a bandage is meant to heal a wound.
The second issue is the prohibition of sewing on Shabbat. Sticking a bandage on a wound is similar to the Torah prohibition of sewing.
The third issue is the prohibition of tearing on Shabbat. Before removing the bandage, one must separate the two pieces of paper stuck to the bandage which cover the sticky part and it would seem that this should constitute the prohibition of tearing.
If Sticking On a Bandage Can Be Considered “Healing”
In terms of healing on Shabbat, there is no prohibition to stick a bandage onto a wound, for this is not considered something which heals the wound and the primary purpose of the bandage is to protect the wound from being aggravated further and from becoming infected. Indeed, Maran Ha’Bet Yosef (Chapter 328) quotes the Yerushalmi which states that it is permissible to place a bandage on a wound (which has already healed), for the dressing is not meant to heal the wound and is only meant to protect it from external threats.
All that is left then is to discuss whether or not the prohibitions of sewing and tearing on Shabbat apply here.
Sewing and Tearing Regarding a Bandage
As we have written, separating the paper covering the sticky part of the bandage seems to constitute the prohibition of tearing and sticking it onto a wound seems to constitute the prohibition of sewing on Shabbat.
Nevertheless, Maran Rabbeinu Ovadia Yosef zt”l writes that in actuality, none of the above prohibitions apply here. The reason for this is because the papers stuck to the bandage are not meant to remain that way since they are intended to be removed in order to be able to stick on the bandage. Maran Ha’Shulchan Aruch and the Poskim forbid separating papers which are stuck together only when they were meant to remain together when they were stuck together; however, if they were stuck together with the intention of later separating them, it is permissible to remove them.
Furthermore, with regards to sticking the bandage onto the wound, this does not constitute the prohibition of sewing, for sewing does not apply to the human body in addition to the fact that the prohibition of sewing does not apply when one is doing so for a temporary purpose. Applying a bandage is only forbidden when one sticks it on with the intention of it remaining always. He proceeds to support this with sources and reasons for this lenient ruling.
Thus, halachically speaking, if one is injured on Shabbat, one may stick a bandage onto the wound. One may likewise remove the papers stuck to the bandage before applying it (Chazon Ovadia-Shabbat, Volume 3, page 403).
Newsletter Parashat Emor
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Pesach Sheini
TONIGHT
The 14th of Iyar, known as “Pesach Sheni,” commemorates the day when those who were unable to bring the annual Korban Pesach (special Pesach sacrifice – Pascal lamb) at its proper time (Erev Pesach), were given a second chance to offer this unique Korban. Although technically not considered a true holiday, and despite the fact that it is (astonishingly!) not listed in the traditional halachic sources as one of the days that Tachanun is not recited, nevertheless, the custom for many is not to recite Tachanun on Pesach Sheni, in order to ‘tap into’ the merit that this particular day had during the times of the Beis HaMikdash. Although the Pri Megadim maintains that Tachanun should be recited on Pesach Sheni – as the original day it is commemorating was only meant for individuals in unique circumstances, and its absence of mention in the traditional halachic sources as one of the days that Tachanun is not recited speaks volumes, nevertheless, most authorities rule that one should not say Tachanun on this day.
There is an interesting common custom associated with Pesach Sheini – eating Matzah; but that is not quite noticeable in shul. Another interesting fact about Pesach Sheini is that it is commonly considered the Yahrtzeit of Rabi Meir Baal HaNes, and many visit his kever in Teveria on that day.
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🕯️שבת🕯️
לוח זמני תפילה לקיץ תשפ״ו
Summer Timetable 5786 – 2026
מוצאי שבת | ערבית )מוצ”ש( | סוף זמן קריאת שמע | זמן שבת | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Shema to be read before | Candles to be | Minha & Kabbalat Shabbat | Date | Parasha |
PM | PM | AM | PM | PM |
|
|
9:40 | 9:36 | 9:19 | 8:23 | 7:30 | 1/2 | אמור |
For those not in the Bet Hakeneset, but wishing to bring in Shabbat with the Kahal, candles should be lit about 30 minutes after the time listed for Minha and Kabbalat Shabbat. Unless the time listed in the ‘latest candle lighting’ column is earlier, when candles should be lit by that time, in all cases.
*****
🕯️SUMMER TIMES FOR SHABBAT 🕯️
שבת
מנחה וקבלת שבת
7:30 pm
קרבנות
9:00 am
הודו
9:15 am
מנחה של שבת
6:30 pm
********
Avot Ubanim Summer Season
Every Shabbat Afternoon
@ 5:30 pm
******
Moor Lane Women’s Nach Group
🪻🌷🌹🌺🌼🪷🌹🌷🪻
*******
📜
Parasha Overview
The kohanim are commanded to avoid contact with corpses in order to maintain a high standard of ritual purity. They may attend the funeral of only their seven closest relatives: father, mother, wife, son, daughter, brother, and unmarried sister. The Kohen Gadol may not attend the funeral even of his closest relatives. Certain marital restrictions are placed on the kohanim.
The nation is required to honor the kohanim. Physical irregularities that invalidate a kohen from serving in the Temple are listed. Terumah, a portion of the crop that is given to the kohanim, may be eaten only by kohanim and their household. An animal may be sacrificed in the Temple after it is eight days old and is free from any physical defects.
The nation is commanded to sanctify the Name of Hashem by insuring that their behavior is always exemplary and by being prepared to surrender their lives rather than murder, engage in licentious relations or worship idols.
The special characteristics of the holidays are described, and the nation is reminded not to do certain types of creative work during these holidays. New grain may not be eaten until the omer of barley is offered in the Temple. This Torah portion explains the laws of preparing the oil for the Menorah and baking the lechem hapanim in the Temple. A man blasphemes Hashem, and is executed as prescribed in the Torah.
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l
מלאכת בונה
שאלה: האם מותר לטאטא בשבת את החצר בכניסת הבית, שיש בה חול ואבנים קטנות?
תשובה: אחת משלושים ותשע מלאכות שאסור לעשותן בשבת, היא מלאכת “בונה”. כמו ששנינו במשנה במסכת שבת (דף קב:), “הבונה כל שהוא – חייב”. כלומר, הבונה בשבת, אפילו תוספת קטנה במבנה, הרי זה חייב משום חילול שבת. כדין מי שהבעיר אש בשבת, או מי שבישל בשבת.
והגדרת המלאכה “בונה”, אינה דוקא בבנייה ממש, בהנחת לבנים עם מלט וכדומה, אלא כל תיקון שהוא בגוף הבית, עלול להכנס בכלל מלאכת בונה. ובגמרא במסכת שבת (דף עג:) אמרו, שכל המשוה פני הקרקע בשבת, חייב. וכן פסק הרמב”ם (בפרק עשירי מהלכות שבת), שכל המשוה את פני הקרקע בשבת, כגון שמילא גומה, או שהשפיל תל חול, חייב משום בונה. כלומר, מי שמטאטא את הבית בשבת, וקרקע הבית אינה מרוצפת, הרי זה חייב משום בונה.
ומכאן, שאסור בהחלט לטאטא בשבת קרקע שאינה מרוצפת, שהרי בשעה שמטאטא את הקרקע, בהכרח הוא “משווה גומות”, שמשווה את פני הקרקע שתהיה חלקה וישרה, והוא איסור משום “בונה” בשבת, שהוא תיקון לקרקע ולבנין.
ואם הוא מטאטא בחצר הבית בחוץ, יתכן שיש בדבר איסור משום חורש בשבת. ולכן בכל אופן, אסור לטאטא בשבת כל קרקע שאינה מרוצפת, ורק בקרקע מרוצפת יש להקל. (ועיין בחזון עובדיה שבת, ח”ב עמוד רעז, חלק ג עמוד מב, וחלק ד עמוד מד).
ולסיכום: אין לטאטא בשבת רצפה שאינה מרוצפת.
The Forbidden Work of Building on Shabbat
Question: May one sweep the dirt and small rocks in the front yard of one’s home on Shabbat?
Answer: One of the thirty-nine forbidden works on Shabbat is building, as the Mishnah (Shabbat 102b) states, “One who builds on Shabbat, even if it is a small addition to an existing edifice, is liable for Shabbat desecration.” This prohibition is similar to one who has ignited a flame or cooked a food on Shabbat.
The definition of “building” in the context of Shabbat is not specifically building alone, such as by laying bricks, cement, and the like; rather, any repair of one’s home is included in the prohibition of building. The Gemara (Shabbat 73b) states that one who evens out earth is liable for Shabbat desecration. Similarly, the Rambam (Chapter 10 of Hilchot Shabbat) rules that one who evens out earth on Shabbat, such as by filling in a ditch, knocking over a mound of dirt, and the like, has transgressed the Torah prohibition of building on Shabbat. Thus, one who sweeps the floor of one’s home which has no flooring (such as wood, tile, or carpet) has transgressed the prohibition of building on Shabbat.
It is therefore absolutely forbidden to sweep unpaved earth on Shabbat, for while sweeping, one is certainly evening out the earth and causing it to be smooth and straight and thus transgresses the prohibition of building on Shabbat by repairing or enhancing the earth or a building.
If one sweeps an outdoor yard, it is also possible that one is transgressing the Torah prohibition of ploughing on Shabbat. It is therefore completely forbidden to sweep any unfloored or unpaved earth on Shabbat; only when the floor has flooring is there room for leniency (see Chazon Ovadia-Shabbat, Volume 2, page 277, Volume 3, page 42, and Volume 4, page 44).
Summary: One may not sweep unpaved ground on Shabbat.
Newsletter Parashat Achare – Kedoshim
בס״ד
ק׳ ק׳ שׁערי תפילה
Have a look at our website
******
✡️Bar Mitzvah Invitation✡️
🎉🎉🎉🎉🎉🎉🎉🎉🎉🎉
Moorlanenews
would like to wish
Akiva נ״י
a massive mazal tov on celebrating his
Bar Mitzvah
שיזכה לגדל בתורה ומצות ומעשים טובים
Mazal Tov
to our dear members
David & Shana Booth
on celebrating the
bar mitzvah of their son.
May Hashem bless them with
long and healthy life
and may they always have much nachat
from Akiva & all their children.
********
The following nominees were elected unopposed
and have now formally assumed office:
- Yehuda Marshall – President
- Paul Delmonte – Vice President
- Loretta Hodari – Member of the Mahamad
- Mord Maman – Honorary Member of the Mahamad
We extend our sincere and heartfelt appreciation to Mordechai Maman, former President, and Benjamin Hassan, former Vice President, for their many years of dedicated service, care and commitment to Moor Lane and its community.
MEMBERS OF THE MAHAMAD 5786
a) Parnas Presidente: Yehuda Marshall
b) Parnas Vice Presidente: Paul Delmonte
c) Treasurer: Yehoshua Jacobs
d) Gabbai: Eli Shoshana
e) Hon. Secretary: Yehoshua Lewis
f) Ladies Committee Chair: Mrs. Elaine Marshall
g) Mahamad: David Bitan, Loretta Hodari, Rafi Marshall, Mordechai Maman (Honorary)
Delegate Jewish Rep Council: Fabian Borocin (MM)
Delegate Manchester Shechita Board: Fabian Borocin (MM)
******
Moorlanenews
would like to use this opportunity to thank
Mordechai Maman
&
Benjamin Hassan
for all the years of selfless dedication to the
day-to-day running of the Bet Hakeneset,
sometimes going beyond the call of duty.
May Hashem repay them with good health, berachot
& hatzlacha for the future.
*****
🕯️שבת🕯️
לוח זמני תפילה לקיץ תשפ״ו
Summer Timetable 5786 – 2026
מוצאי שבת | ערבית )מוצ”ש( | סוף זמן קריאת שמע | זמן שבת | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Shema to be read before | Candles to be | Minha & Kabbalat Shabbat | Date | Parasha |
PM | PM | AM | PM | PM |
|
|
9:24 | 9:20 | 9:27 | 8:11 | 7:30 | 24/25 | אחרי־קדושים |
For those not in the Bet Hakeneset, but wishing to bring in Shabbat with the Kahal, candles should be lit about 30 minutes after the time listed for Minha and Kabbalat Shabbat. Unless the time listed in the ‘latest candle lighting’ column is earlier, when candles should be lit by that time, in all cases.
*****
🕯️SUMMER TIMES FOR SHABBAT 🕯️
שבת
מנחה וקבלת שבת
7:30 pm
קרבנות
9:00 am
הודו
9:15 am
מנחה של שבת
6:30 pm
***********
Avot Ubanim Summer Season
Every Shabbat Afternoon
@ 5:30 pm
*********
Moor Lane Women’s Nach Group
🪻🌷🌹🌺🌼🪷🌹🌷🪻
*******
📜
Parasha Overview
Acharei Mot
G-d instructs the kohanim to exercise extreme care when they enter the Mishkan. On Yom Kippur, the Kohen Gadol is to approach the holiest part of the Mishkan after special preparations and wearing special clothing. He brings offerings unique to Yom Kippur, including two identical goats that are designated by lottery. One is “for G-d” and is offered in the Temple, while the other is “for Azazel” in the desert. The Torah states the individual's obligations on Yom Kippur: On the 10th day of the seventh month, one must “afflict” oneself. We are to abstain from eating and drinking, anointing, wearing leather footwear, washing and marital relations.
Consumption of blood is prohibited. The blood of slaughtered birds and undomesticated beasts must be covered. The people are warned against engaging in the wicked practices that were common in Egypt. Incest is defined and prohibited. Marital relations are forbidden during a woman's monthly cycle. Homosexuality, bestiality and child sacrifice are prohibited.
Kedoshim
The nation is enjoined to be holy. Many prohibitions and positive commandments are taught:
Prohibitions: Idolatry; eating offerings after their time-limit; theft and robbery; denial of theft; false oaths; retention of someone's property; delaying payment to an employee; hating or cursing a fellow Jew (especially one's parents); gossip; placing physical and spiritual stumbling blocks; perversion of justice; inaction when others are in danger; embarrassing; revenge; bearing a grudge; cross-breeding; wearing a garment of wool and linen; harvesting a tree during its first three years; gluttony and intoxication; witchcraft; shaving the beard and sideburns; tattooing.
Positive: Awe for parents and respect for the elderly; leaving part of the harvest for the poor; loving others (especially a convert); eating in Jerusalem the fruits from a tree's fourth year; awe for the Temple; respect for Torah scholars, the blind and the deaf.
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l
עניית אמן על ברכת הגוי
עניית אמן
כתב מרן השלחן ערוך (סימן רטו סעיף ב):
השומע אחד מישראל מברך אחת מכל הברכות, אף על פי שלא שמע את כל הברכה, מתחילתה ועד סופה, חייב לענות אחריו “אמן”. אבל אם היה המברך אפיקורס, או כותי (שהיו הכותים עובדים עבודה זרה), אין עונין אחריו “אמן”.
והרמ”א הוסיף על דברי מרן, שמכל מקום, אם שומע מגוי ברכה שלימה, מתחילתה ועד סופה, ושמע שהוא באמת מברך את ה' אלוקינו מלך העולם, יש לענות אחר הברכה, אמן.
טעם הדבר
וטעם הדבר שאין לענות אמן אחר ברכת הגוי, הוא מפני שחוששים שמא הגוי בירך לשם עבודת אלילים, כמו שנוהגים בזמנינו הנוצרים האדוקים, שהם מברכים לאלהות שלהם, ומזכירים שם עבודה זרה לפני סעודתם. וזהו טעם הדברים שכתב רבינו הרא”ש (ברכות פ”ח ס”ה) ועוד מרבותינו הראשונים.
ולפי טעם זה, אם שמענו בפירוש את כל הברכה מפיו של הגוי, יש לענות אחריו אמן, שהרי בודאי לא הזכיר כאן שם עבודת כוכבים.
אולם רבינו הרמב”ם (פ”א מהל' ברכות הי”ג) כתב, שאין עונים אמן אחר ברכת הגוי כלל, ואפילו אם שמע מפיו את כל הברכה. וכן דעת עוד מרבותינו הראשונים. וכך משמעות דברי מרן השלחן ערוך. (עי' הליכות עולם ח”ג עמוד קכב), כי תמיד יש לחוש שהוא מתכוון בלבו לעבודה זרה שלו. אבל הרמ”א, כאמור, כתב כדברי הרא”ש, שאם שמענו את כל הברכה מפי הגוי, יש לענות אחריו אמן.
הדין למעשה
ולכן למעשה, למנהג הספרדים ההולכים אחר הוראות מרן השלחן ערוך, אין לענות אמן על ברכתו של הגוי. אבל למנהג האשכנזים, אם שמע את כל הברכה מפי הגוי, יענה אחריו אמן.
דין המוסלמים
ומכל מקום כתב הגאון הראש”ל רבי יצחק יוסף שליט”א (ילקו”י, סימן רטו, עמוד שעו), בשם הגאון מהר”י קאשטרו, שאף כי הדברים נכונים לגבי כל הגויים, שאין לענות אחריהם אמן, אבל לגבי הישמעאלים המחזיקים בדת האיסלאם, מאחר וידוע לנו שהם מאמינים באל אחד, ואינם מערבים בו אמונה של עבודה זרה, אף על פי שדתם מלאה שיבושים והבלי הבלים, בכל זאת, לענין זה יש לסמוך על כך שברכתו של המוסלמי כשהיא נאמרת בלשון הברכות שלנו, היא ברכה נכונה, ויש לענות אחריו אמן.
ולסיכום: למנהג הספרדים, אין לענות אמן אחר ברכתו של הגוי. ואם הוא מוסלמי, ושמענו את כל הברכה מפיו, יש לענות אמן. ולמנהג האשכנזים, כל ששמע את כל נוסח הברכה מפי הגוי, עונה אחריו אמן.
Answering Amen to the Blessing of a Non-Jew
Answering Amen
Maran Ha’Shulchan Aruch (Ch. 215, Sec. 2) rules: “If one hears a fellow Jew recite any blessing, one must answer Amen, even if one has not heard him recite the entire blessing from beginning to end. However, if the one reciting a blessing is a heretic or non-Jew, one should not answer Amen. The Rama adds, however, that if one heard the non-Jew recite the entire blessing, including the words “Hashem, Elokeinu Melech Ha’Olam,” one should, in fact, answer Amen.
The Reason
The reason why one cannot answer Amen to the blessing of a non-Jew is because we are concerned that he recited the blessing to foreign deities and idolatry, such as devout Christians who recite grace to their god before eating. This explanation is quoted by the Rosh (Berachot 8:5) and other Rishonim.
Based on this, if one hears a non-Jew recite the entire blessing, one should answer Amen, for we can be certain he did not mention the name of another deity.
On the other hand, the Rambam (Ch. 1 of Hilchot Berachot, Halacha 13) rules that one may never answer Amen to the blessing of a non-Jew, even if one heard the entire blessing, for we are concerned that he is thinking about his deity in his heart. This is echoed by many other Rishonim and seems to be the opinion of the Shulchan Aruch as well (see Halichot Olam, Vol. 3, p. 122). However, as we explained above, the Rama rules in accordance with the Rosh that as long as one hears the entire blessing recited by a non-Jew, one should answer Amen.
The Bottom Line
Halachically speaking, according to the Sephardic custom, one should never answer Amen to a blessing recited by a non-Jew, however, Ashkenazim may, if they hear an entire blessing being recited by a non-Jew.
The Law Regarding Muslims
Nevertheless, the Yalkut Yosef (Berachot, Ch. 215, p. 376) rules in the name of Rabbeinu Yaakov Castro that the law is different regarding Muslims. Since we know that they believe in one God and they do not appendage any other deities to Him, although they may believe in many other foreign theologies foreign to Judaism, we may accept the blessings they recite in our language as a satisfactory blessing, and one may answer Amen to their blessings.
Summary: According to the Sephardic custom, one may not answer Amen to blessings recited by non-Jews, with the exception of blessings recited by Muslims when one hears the entire blessing. According to the Ashkenazi custom, however, one may answer Amen to a blessing recited by any non-Jew as long as one hears the entire blessing being recited.
Parashat Tazria Metzora – Rosh Chodesh
בס״ד
ק׳ ק׳ שׁערי תפילה
Have a look at our website
******
ראש חודש
Rosh Chodesh Iyar
is 2 days
Thursday night 16th Apr / Friday 17th Apr
&
Shbbat 18th Apr
******
THIS SHABBAT
is Shabbat Rosh Chodesh
we say half Halel in Shacharit
&
take out 2 Sefarim
(1) Parashat Tazria – Metzora
(2) Rosh Chodesh – from וביום השבת
The הפטרה THIS week will be the
הפטרה of ראש חודש
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💷 Pledge Reminder 💷
If you received an Aliya ✡️
during the winter months ❄️🌧️
or over Pesach 🍷🥬 🫓
and pledged any money 💰
or would like to make a donation 💷
Your donation can be fulfilled in any of the following ways:
· ✉️ By post addressed to
'The Treasurer, Manchester Congregation of Spanish and Portuguese Jews,
18 Moor Lane, Salford, Manchester M7 3WX'.
· 🤝 By hand to the treasurer or any member of the Mahamad.
·🫶 Anonymously – in the donations box in the Synagogue.
·🪙 Direct Debit to the shul's account – for account details please speak to the treasurer
· 🏦Using this link charityextra.com/charity/moorlane
·💳Cheque made payable to 'Manchester Congregation of Spanish & Portuguese Jews'.
Thank you all for your very generous donations
& Tizke Lemitzvot
****
🗓️
מנחה וקבלת שבת
Please Note:
Adhering of the requests
from those who pray in our
Bet Hakeneset every
Shabbat Friday Night
the times for Mincha & Kabbalat Shabbat
have now been changed to the
regular time of
7:30 pm
📌 please see amended timetable
attached to this email
🕯️שבת🕯️
לוח זמני
תפילה לקיץ תשפ״ו
Summer Timetable 5786 – 2026
מוצאי שבת | ערבית )מוצ”ש( | סוף זמן קריאת שמע | זמן שבת | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Shema to be read before | Candles to be | Minha & Kabbalat Shabbat | Date | Parasha |
PM | PM | AM | PM | PM |
|
|
9:09 | 9:05 | 9:35 | 7:58 | 7:30 | 17/18 | תזריע־מצורע ) |
For those not in the Bet Hakeneset, but
wishing to bring in Shabbat with the Kahal, candles should be lit about 30
minutes after the time listed for Minha and Kabbalat Shabbat. Unless the time
listed in the ‘latest candle lighting’ column is earlier, when candles should
be lit by that time, in all cases.
*****
🕯️SUMMER TIMES FOR SHABBAT MORNING🕯️
שבת
קרבנות
9:00 am
הודו
9:15 am
********
📜
Parasha Overview
Tazria
The Torah commands a woman to bring a korban after the birth of a child. A son is to be circumcised on the eighth day of his life. The Torah introduces the phenomenon of tzara'at (often mistranslated as leprosy) — a miraculous affliction that attacks people, clothing and buildings to awaken a person to spiritual failures. A kohen must be consulted to determine whether a particular mark is tzara'at or not. The kohen isolates the sufferer for a week. If the malady remains unchanged, confinement continues for a second week, after which the kohen decides the person's status. The Torah describes the different forms of tzara'at. One whose tzara'at is confirmed wears torn clothing, does not cut his hair, and must alert others that he is ritually impure. He may not have normal contact with people. The phenomenon of tzara'at on clothing is described in detail.
Metzora
The Torah describes the procedure for a metzora (a person afflicted with tzara'at) upon the conclusion of his isolation period. This process extends for a week and involves korbanot and immersions in the mikveh. Then, a kohen must pronounce the metzora pure. A metzora of limited financial means may substitute lesser offerings for the more expensive animals. Before a kohen diagnoses that a house has tzara'at, household possessions are removed to prevent them from also being declared ritually impure. The tzara'at is removed by smashing and rebuilding that section of the house. If the tzara’at signs reappear, the entire building must be razed. The Torah details which bodily secretions render a person spiritually impure, and thereby prevent his contact with holy items. And the Torah defines how one regains a state of ritual purity.
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l
יום השואה – נקמת ה' כבר בדורינו
היום הוא יום השואה, שנקבע להיום הזה על ידי ראשי המדינה, למורת רוחם של רוב גדולי הדור הקודם, שלא מצאו לנכון לקבוע יום כזה דוקא בחודש ניסן. ובכל זאת נאמר איזה דברים הנוגעים לזכרון השואה.
הזכרנו פעם, שנוכחנו כאשר נכנס ניצול השואה הרה”ג רבי ישראל מאיר לאו שליט”א לפני מרן רבינו עובדיה יוסף זצ”ל והשיחה נסובה סביב זוועות השואה. שאל הרב לאו את מרן זצ”ל, הכיצד זה הגיעו הנאצים הגרמנים לשפל המדרגה כל כך? השיב לו מרן זצ”ל בין שאר הדברים, שאדם שאין לו תורה, עלול הוא להגיע למדרגות השפלות ביותר. תמה הרב לאו על תשובתו של מרן, וכי יתכן, רק מפני שאין לאדם תורה, הוא עלול להגיע לאכזריות שכזו? השיב לו מרן זצ”ל, אמנם כן, מי שמתנתק מהאמונה בה' ובתורתו, עלול הוא להגיע לכל המדרגות הרעות שבעולם.
גרמניה שלפני השואה, היתה המתוקנת שבאומות העולם, מופלאת בחכמתה ובנימוסיה. גם בזמן השואה, יכלו לשבת להם קצינים נאצים בשעת בוקר, להתעלל באופן נורא ואיום ביהודים, לגזול תינוקות מהוריהן ולהשליכם למוות באכזריות, ליהנות ולהשתעשע לקול בכיים הקורע של תינוקות רכים. והנה כבר באותו יום, יכולים היו אותם קצינים ארורים, לשוב אל בתיהם, לנשק לבניהם ובנותיהם, ללטף את כלבם ולהאזין בצורה המתורבתת ביותר למוסיקה משובחת. גם בזמנינו, הרי חלק ניכר מבני אותן אומות מתוקנות שחיים היום, הם נכדיהם של אותם רוצחים שפלים ומסייעיהם הארורים. האם נוכל לסמוך על תרבותם ונימוסיהם? האם אין הדברים מפליאים?
אין זאת אלא, שהמוסר האנושי שבהסכמת האומות, יהיה נאה כמה שיהיה, הרי יש מקום לדעות מרושעות למצוא בו משכן קבוע. ממוסר מדומה שכזה, יכולים בני האדם להגיע לדעות הרעות ביותר. הנה יושבים להם ראשי אומות העולם במוסדות האו”ם, ובבית המשפט בעיר האג, הם הקוראים לעצמם אנשי המוסר והתרבות, והם אלו שמטיפים באנטישמיות ובפרמיטיביות של ממש נגד היהודים ומדינתם.
לפני כשבע שנים נסתלק מאיתנו האדמו”ר מקאליב רבי מנחם מנדל טאוב זצ”ל. הוא היה אוד מוצל מאש, שריד יחיד ומיוחד ממחנה אושוויץ. והנה אותו אדם גדול, בעומדו במחנה כמה שעות לפני שבעלות הברית שיחררו את אסירי המחנה, ראה איך שהנאצים לוקחים כמה יהודים ומשליכים אותם בזה אחר זה לאש. עמד האדמו”ר והתחנן לפני ה' יתברך, ריבונו של עולם! מה יצא לך מכך שאף אני אמות כעת? גם אני אצטרף לכל בני משפחתי שנמצאים כבר בישיבה של מעלה! הרי אכנס לאש, ואזעק אליך “שמע ישראל ה' אלוקינו ה' אחד”! מבקש אני ממך ריבונו של עולם, ומבטיחך נאמנה, אם תתן לי חיים, אלך כל ימי ואקרא “שמע ישראל” בין אנשים חיים! שמע ה' את תפילתו, ולאחר שנים של יסורים שאי אפשר לתארם במילים, נגאל האדמו”ר משבי הגרמנים וזכה לעלות לארץ ישראל. ומי כמוהו, שראה בחוש בעיני קדשו את החורבן הגדול, ומצא לנכון לתקן את הקילקול הגדול שהתרחש בשואה, וזאת על ידי הפצת דבר ה', פירסום מעשיהם המופלאים של יראי ה' בתוך מחנות התופת, שקידה בתורה והפצת תורה, זהו התיקון האמיתי בשרשן של הדברים, תיקון עולם במלכות שדי.
כיוצא בזה, היה הגאון האדמו”ר מקלויזנבורג זצ”ל, איש קדוש מורם מעם, ששרד את כל מאורעות השואה, שם נהרגו אשתו ועשרת ילדיו, ובכל זאת לא סר במאומה מאמונתו הצרופה ובטחונו בה' יתברך, ושם נעשו לו נסים ונפלאות אשר לא יאומנו, כי גם בתוך החשכה הנוראה שאפפה את עמינו באותם הימים, בתוך אותו הסתר פנים, בימים בהם נתקיימו קללות התורה שבפרשת כי תבוא, כאשר חרון אף ה' שטף את העולם, אדם אחד אשר זכה להתמיד בבטחונו ואמונתו, זכה לאחר מכן כאן בארץ ישראל להפריח את השממה, לייסד מחדש את חסידות צאנז בנתניה ובירושלים, ולהקים מחדש את ביתו לתורה ולהנהגה.
עלינו לדעת כי הדברים לא נסתיימו, נצטוינו בתורה הקדושה: “זכור את אשר עשה לך עמלק”. וכנגד ציווי זה, אף אנו מבקשים מה' יתברך: “זכור ה' לבני אדום את יום ירושלים”. וכבר התפלל דוד המלך עליו השלום ואמר על שונאי ישראל, “אַשְׁרֵי שֶׁיְשַׁלֶּם לָךְ אֶת גְּמוּלֵךְ שֶׁגָּמַלְתְּ לָנוּ, אַשְׁרֵי שֶׁיֹּאחֵז וְנִפֵּץ אֶת עֹלָלַיִךְ אֶל הַסָּלַע”, והנה אין הכוונה בזה שחס ושלום יבואו ישראל להתעלל באומות העולם שהצרו להם, אלא שכך עושה הקדוש ברוך הוא כבר בדורותינו, ששולח אומה אכזרית (שהם מבני מדי) על אותן האומות שהתעללו בישראל, והם יעשו בהם נקמה באותה אכזריות שהם נהגו עם ישראל, ואחר כך ינקום ה' גם בהם על הפלגת האכזריות שנהגו בה, (כך כתב רש”י בפירושו), כמו שנאמר בספר ישעיה, הִנְנִי מֵעִיר עֲלֵיהֶם אֶת מָדָי וכו', וּקְשָׁתוֹת נְעָרִים תְּרַטַּשְׁנָה, וּפְרִי בֶטֶן לֹא יְרַחֵמוּ, עַל בָּנִים לֹא תָחוּס עֵינָם”.
דומה שאין צורך להוסיף ביאור על הדברים, כל אחד יודע ושומע מן הנעשה בעולם בזמנינו. ירחם ה' על שארית הפלטה, שנזכה לראות בנחמת ציון בביאת משיח צדקינו, אזי יקומו כל אותם ההרוגים האומללים, ושמחת עולם על ראשם, ששון ושמחה ישיגו, ונסו יגון ואנחה.
(מאמרו של הרב יעקב ששון שליט”א).
Holocaust Remembrance Day- Hashem’s Vengeance in Our Generation
Today is Holocaust Remembrance Day, established by the heads of the State of Israel to the chagrin of the greatest Torah luminaries of the previous generation, who felt that it was inappropriate to establish such a day during the month of Nissan. Nevertheless, let us discuss some ideas in memory of the Holocaust.
Once, Hagaon Harav Yisrael Meir Lau Shlit”a (former Chief Ashkenazi Rabbi of Israel and current Chief Rabbi of Tel Aviv-Yafo) came before Maran Rabbeinu Ovadia Yosef zt”l and their discussion revolved around the horrors of the Holocaust. Rav Lau asked Maran zt”l, ”How is it the Nazis reached such an abysmal low?” Maran zt”l replied (among other things that), “A person without Torah can reach the lowest levels.” Rav Lau was quite taken aback. He asked, “Just because someone does not have Torah, can he reach such atrocious levels of cruelty?” Maran zt”l replied, “Indeed, one who disconnects from belief in Hashem and His Torah can reach the vilest levels in the world.”
Pre-war Germany was one of the most refined nations in the world, renowned for its intelligence and culture. Even during the Holocaust, cursed Nazi officers could torture Jews in the most horrific ways and steal children from their parents arms and throw them to their gruesome deaths and sadistically enjoy their tormented cries during the morning hours and later that same afternoon, return home, kiss their children, pet their dogs, and listen to classical music in the most sophisticated manner. Even today, many members of such cultured nations are the grandchildren of these wicked murderers and their enablers. Shall we rely on their culture and sophistication? Isn’t this unbelievable?
When international morals and ethics are as hypocritical as there are, as sophisticated and cultured as they may appear, such evil ideologies will always find ways to manifest themselves. World leaders convene at the United Nations and some judges at the International Court of Justice in the Hague calling themselves the representatives of morals and justice and many of these same people are appallingly hold the most primitive, antisemitic views against the Jewish people and their homeland.
Approximately seven years ago, the Jewish people marked the passing of the Kaliver Rebbe, Rav Menachem Mendel Taub zt”l, a survivor of the notorious Auschwitz Death Camp. This great man saw how the Nazis were throwing many Jews into the fire, one after another, a mere few hours before the Allied Forces entered the camp to liberate it. The Rebbe stood and beseeched Hashem, “Master of the Universe! What will You gain if I die now? I will join the rest of my family in the Heavenly Yeshiva by being thrown into the fire and exclaiming ‘Shema Yisrael Hashem Elokeinu, Hashem Echad!’ I beg You and promise, Hashem, that if You allow me to live, I will exclaim ‘Shema Yisrael’ among the living!” Hashem accepted his prayers and after years of unspeakable torture and suffering, the Rebbe was saved and merited emigrating to the Land of Israel. The holy Kaliver Rebbe spent the rest of his life spreading the Word of Hashem by disseminating Torah and recounting many tales of G-d-fearing Jews in the camps. This was his way of counteracting the horrors of the Holocaust.
Similarly, another saintly Holocaust survivor, was the Klausenberger Rebbe, Hagaon Harav Yekusiel Yehuda Halberstam zt”l. The Rebbe’s wife and ten children were murdered by the Nazis and nevertheless, his steadfast trust in Hashem did not budge one iota. Indeed, Hashem performed many great miracles for the Rebbe, for even as the Jewish nation was engulfed in the darkness of Hashem’s hidden countenance and all the curses described in Parashat Ki-Tavo came to fruition, this man merited clinging tight to his faith and belief in Hashem. The Klausenberger Rebbe later merited relocating to Israel, rebuilding his own family and the Jewish nation from the rubble and reestablishing the Sanz Chassidic court and Torah empire in Netanya, Jerusalem, and other locations around the world.
We must remember that the matter of the Holocaust is not over. The Torah commands us, “Remember what Amalek has done to you.” Similarly, we ask Hashem, “Remember, Hashem, for the children of Edom the day of Jerusalem.” Indeed, King David had already prayed for the downfall of the enemies of the Jewish nation, “Fortunate is he who repays you in kind what you have inflicted on us. A blessing on him who seizes your babies and dashes them against the rocks!” This does not mean that the Jewish nation will torment those who tortured them; rather, we see that even in our generation, Hashem sends a cruel nation to seek vengeance in the cruelest ways from those nations who inflicted suffering upon the Jews. Hashem will then seek vengeance from that nation for the cruelty in which they behaved (based on commentary of Rashi), as the verse in Yeshaya states, “Behold, I stir up the Medes against them; their bows shall shatter the young, they shall show no pity to infants, they shall not spare the children.”
There is no reason to elaborate any further as everyone is well aware of the current events in the world. May Hashem have mercy upon us and may we experience the comfort of Zion through the arrival of our righteous Mashiach, at which time all of the murdered Jews will arise amid much joy and song, Amen!
(Written by Hagaon Harav Yaakov Sasson Shlit”a)
Pesach 5786 – 2026
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l
שאלה: כמה שיעורי “כזית” מצה צריך לאכול בליל פסח?
תשובה: בליל הסדר חובה לאכול סך הכל שלשה שיעורי “כזית” של מצה. וכל כזית הוא שיעור של קרוב לשלשים גרם מצה. ומכל מקום יש מקום להחמיר לאכול ארבעה שיעורים של מצה, או חמישה, כמו שנבאר.
סדר ליל פסח
סדר ליל פסח שסידר רבינו רש”י הקדוש הוא כך: קדש. ורחץ. כרפס. יחץ. מגיד. רחצה. מוציא מצה. מרור. כורך. שלחן עורך. צפון. ברך. הלל. נרצה.
בקערת ליל הסדר מניחים שלוש מצות, וכשמגיעים בסדר ליל פסח ל”יחץ“, לוקח בעל הבית את המצה האמצעית מבין השלוש, ובוצע אותה לשתי חתיכות. ומניח את החלק הקטן בין שתי המצות, ואת החלק הגדול נותן לאחד מבני הבית שישמור אותה ל”אפיקומן”. כמו שיבואר.
ה”כזית” הראשון
כשמגיעים בסדר ל”מוציא מצה“, לוקח בעל הבית את שלשת המצות המוכנות בקערת ליל הסדר, ששתי המצות השלימות מונחות מלמעלה ומלמטה, וביניהן מונחת המצה הפרוסה שחצה אותה לשנים כשהגיע ל“יחץ”, ואוחז את המצות בידו ומברך “המוציא לחם מן הארץ”, ולאחר מכן מברך “על אכילת מצה”. ונוהגים שאחרי שמברך המוציא, שומט מידיו את המצה השלישית המונחת מלמטה, ומברך על אכילת מצה רק על המצה העליונה ועל המצה הפרוסה האמצעית. ובעל הבית אוכל כזית אחת מכל מצה.
נמצא שבעל הבית אוכל שני שיעורי כזית כבר באכילה זו. אחד מן המצה העליונה ואחד מן המצה האמצעית. אבל שאר בני הבית, שאין להם מספיק לאכול שני שעורים ממצות אלו שבידיו של בעל הבית, נותן להם בעל הבית מעט מכל מצה, ומצרף להם ממצות אחרות הנמצאות איתו עד שיגיעו לשיעור כזית אחד. ודי להם לכל הדעות בשיעור כזית אחד בלבד. נמצא כי שאר בני הבית אינם אוכלים באכילה זו אלא כשיעור כזית אחד בלבד. וגם בעל הבית אם מאיזו סיבה לא אכל שיעור של פעמיים כזית, יצא בדיעבד ידי חובתו. ולקוצר הזמן לא נוכל להרחיב את הדיבור ולהסביר את טעמי דין זה.
הכזית השני
לאחר מכן כשמגיע ל”כורך”, לוקח “כזית” מן המצה השלישית שבקערת ליל הסדר, וכורכה עם כזית מרור (חסה), וטובלה בחרוסת ואומר: “זכר למקדש כהלל”, ואוכלם ביחד בהסיבה. (כלומר, כשהוא מוטה על צד שמאל). נמצא שעד כאן אוכל בעל הבית שלש פעמים שיעור כזית, ושאר בני הבית אוכלים עד כאן שני שיעורים של כזית.
הכזית השלישי
כשמגיע בסעודתו ל”צפון”, לאחר גמר כל הסעודה, אוכלים מן המצה השמורה אצל אחד המסובים ל”אפיקומן”. ובעל הבית אוכל מאותה המצה שיעור “כזית” נוסף. (ולשאר בני הבית נותן ממצה אחרת שאיתו ומצרף להם מעט מן המצה שהיתה מוכנה מראש לאפיקומן). וגם מצה זו צריך שיאכלה בהיסבה, וצריך להזהר מאד לאכלה בהסיבה, שאם לא אכלה בהסיבה, לא יצא ידי חובתו ויצטרך לאכול כזית נוספת, ועלולה אכילתו להיות אכילה גסה, שגם באכילה כזו אינו יוצא ידי חובתו כפי שביארנו כבר.
ויש מחמירים לאכול כ”צפון” כשיעור שני זיתים, אחד זכר לקרבן פסח ואחד זכר למצה שהיו אוכלים עם קרבן פסח. נמצא שבעל הבית עד כאן אכל חמישה שיעורי כזית אם הוא מחמיר על עצמו, ואם לאו אינו אוכל אלא שיעור ארבע זיתים. ושאר בני הבית אוכלים ארבע זיתים אם הם מחמירים על עצמם, ואם לאו, אינם אוכלים אלא שיעור של שלשה זיתים.
ולסיכום: ב”מוציא מצה” אוכל בעל הבית שיעור כשני זיתים של מצה. ושאר בני הבית שאינם אוכלים מן המצה של בעל הבית אוכלים כזית אחת. וב”כורך” אוכל כל אחד כזית מצה. ומ”צפון” אוכל כל אחד כזית אחד, ויש מחמירים לאכול שיעור של שני זיתים מצה.
Question: How many “Kezayit”s (olive’s bulk) of Matzah must one consume during the Pesach Seder?
Answer: One is obligated to eat altogether three “Kezayit”s of Matzah during the Pesach Seder. Every Kezayit amounts to approx. thirty grams of Matzah. Nevertheless, there is room for stringency to eat four or even five “Kezayit”s of Matzah, as we shall now explain.
The Order of the Seder Night
The order for the night of Pesach established by the great and holy Rashi, which we have already discussed, is as follows: Kadesh, Urchatz, Karpas, Yachatz, Magid, Rochtza, Motzi, Matzah, Maror, Korech, Shulchan Orech, Tzafun, Barech, Hallel, Nirtzah.
Three Matzot are placed on top of the Seder plate. Upon reaching the part of the Seder entitled, “Yachatz,” the head of the household takes the middle Matzah and splits it into two pieces. He keeps the smaller of the two pieces and the larger of the two pieces is kept for the “Afikomen.”
The First Kezayit
Upon reaching the part of the Seder entitled, “Motzi-Matzah,” the head of the household takes the three Matzot already prepared on the Seder plate. The top and bottom Matzot are whole, and the middle Matzah is the one which was broken in half during “Yachatz.” He holds these Matzot in his hands and proceeds to recite the blessing of “Hamotzi Lechem Min Ha’aretz” followed by the blessing of “Al Achilat Matzah.” It is customary that after one recites the blessing of “Hamotzi,” one lets go of the bottom Matzah and continues to recite “Al Achilat Matzah” while holding only the top whole Matzah and the middle split Matzah. The head of the household must then eat a Kezayit of each Matzah.
Thus far, the head of the household will have already eaten two “Kezayit”s during this part of the Seder. However, the other members of the household, who do not have enough to eat two “Kezayit”s from the Matzot of the head of the household should be given a small piece of the head of the household’s Matzah and he will then supplement that with other Matzot that he has until it reaches the amount of a Kezayit. Regarding the members of the household who do not eat a Kezayit from the head of the household’s Matzot, they do not need to be eating two “Kezayit”s; rather, one Kezayit is sufficient according to all opinions. It turns out that the other members of the household (excluding the head of the household) are only eating one Kezayit at this point in the Seder. Even if the head of the household, for whatever reason, did not eat his allotted two “Kezayit”s and has only eaten one Kezayit, he has fulfilled his obligation. Due to time constraints, we will not be able to elaborate on the reasons behind this law any further.
The Second Kezayit
Afterwards, upon reaching the part of the Seder entitled, “Korech,” one takes a Kezayit from the third Matzah on the Seder plate and wraps a Kezayit of Maror in it and then he dips it in Charoset, after which one recites, “Zecher La’Mikdash Ke’Hillel,” and then eats this while leaning on one’s left side. At this point, the head of the household has eaten three “Kezayit”s of Matzah and the rest of the members of the household have eaten only two “Kezayit”s.
The Third Kezayit
Upon reaching the part of the Seder entitled, “Tzafun,” which is after concluding the festive meal, the Matzah hidden under the tablecloth is eaten as the “Afikomen” and another Kezayit must be eaten from this Matzah. (For the other family members, the Seder leader hands out other Matzot in addition to a small piece of the designated “Afikomen” Matzah.) One must be careful to eat this Matzah while leaning as well, for if one did not, one has not fulfilled one’s obligation and will need to eat another Kezayit of Matzah while leaning. This may very well lead to a point of excessive eating which can also be a cause of not fulfilling this Mitzvah, as we have already explained.
Some act stringently and eat two “Kezayit”s during “Tzafun,” one in commemoration of the Pesach offering and one in commemoration of the Matzah that was eaten with it. At this point, the head of the household will have eaten five “Kezayit”s of Matzah if he acts more stringently, and if not, he will only haven eaten four. The other members of the household will have eaten four “Kezayit”s if they act more stringently, and if they not, they will have only eaten three.
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Newsletter Parashat Tzav – Shabbat Hagadol 5786
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This Shabbat is
Shabbat Hagadol
Shabbat Hagadol
The Shabbat before Pesach is called “Shabbat Hagadol,” or “the Great Shabbat,” a term that is generally understood as a reference to the miracle that occurred in Egypt on the Shabbat before Benei Yisrael's departure from Egypt. It was on that Shabbat, which fell on the tenth of Nissan, that Benei Yisrael designated sheep for the Korban Pesach (paschal offering) and tied them to their bedposts. The Egyptians inquired as to the purpose behind this designation of sheep, which the Egyptians worshipped as a pagan deity, and Benei Yisrael explained that they prepared the sheep for a sacrificial offering to God. Despite this grave insult to their deity, the Egyptians were powerless to oppose Benei Yisrael. They were miraculously struck by a disease that required them to regularly visit the restroom, thus impairing their ability to cause any harm to Benei Yisrael.
In commemoration of this great miracle that occurred on the Shabbat before Pesach on the year when Benei Yisrael left Egypt, we observe this Shabbat as a special occasion and refer to it as “Shabbat Hagadol.”
Some have raised the question as to why we commemorate this miracle specifically on the Shabbat before Pesach, rather than on the calendar date when this miracle occurred – the tenth of Nissan. Why don't we observe a commemoration on this date regardless of the day of week on which it falls?
One answer suggests that it was specifically due to Benei Yisrael's observance of Shabbat that the greatness of this miracle was felt. When they told the Egyptians on that day of their plans to slaughter the sheep as a sacrifice, the Egyptians believed them despite the fact that they did not slaughter the sheep that day, because they understood that Benei Yisrael would not kill animals on Shabbat. On the subsequent days, however, when the Egyptians saw that Benei Yisrael were not yet slaughtering the sheep, they began to suspect that they were bluffing all along. It was thus specifically on Shabbat when the Egyptians sought to foil Benei Yisrael's plans but were miraculously prevented from doing so, and for this reason we commemorate this miracle specifically on the Shabbat before Pesach.
Others explain that the tenth of Nissan marks yet another great miracle in Jewish history – the splitting of the Jordan River when Benei Yisrael entered the Land of Israel, as recorded in the Book of Yehoshua (chapter 3). In order to make it clear that we commemorate the miracle in Egypt, and not the splitting of the Jordan, we observe our commemoration on the Shabbat before Pesach, rather than on the calendar date of the tenth of Nissan.
The Chid”a (Rabbi Chayim Yosef David Azulai, 1724-1806) writes that on this Shabbat people should extend to one another the greeting, “Shabbat Hagadol Shalom” and then respond, “Shabbat Hagadol Shalom U'mevorach.”
There is a widespread custom for the Grand Rabbi of the congregation to deliver on this Shabbat a special Derasha (lecture) devoted to the laws of Pesach and discussions of the Haggada in preparation for the holiday. This is another reason for calling this Shabbat “Shabbat Hagadol,” which perhaps means, “the Shabbat of the great person,” referring to the Grand Rabbi. Additionally, the Derasha delivered on Shabbat Hagadol is typically lengthier than the Rabbi's usual lecture. (The late Chief Rabbi of the Sephardic Community in Brooklyn, Chacham Yaakov Kassin A”H, would deliver his Derasha on Shabbat Hagadol in Congregation Shaare Zion for several hours before Mincha.) The term “Shabbat Hagadol” may thus refer to the “great,” or long, lecture that the Rabbi delivers on this Shabbat.
Some Ashkenazim have the practice of reciting the Maggid section of the Haggada on Shabbat Hagadol, in order to familiarize themselves with the Haggada in preparation for the Seder. The Gaon of Vilna (Rabbi Eliyahu of Vilna, 1720-1797) opposed this practice, in light of the emphasis made in the Haggada itself that the obligation to tell the story of the Exodus applies only on the night of Pesach (“Lo Amarti Ela Be'sha'a She'yeish Matza U'marror Munachim Lefanecha”). In any event, even for those of us who do not actually recite the Haggada on Shabbat Hagadol, this Shabbat is an appropriate time to begin reviewing the Haggada and prepare material for the Seder
The Significance of Shabbat Hagadol
Maran, in Shulhan Aruch, discusses the special Shabbatot that precede Pesah and the various Halachot that apply on those days. On Shabbat Shekalim, we take out an extra Sefer Torah and read the section of Shekalim, just as on Shabbat Zachor, the Shabbat before Purim, we read the section of Zachor, and we read special portions from the Torah on Shabbat Para and Shabbat Ha’hodesh. Interestingly, however, Maran also makes mention of the Shabbat immediately preceding Pesah, which is called Shabbat Hagadol (“The Great Shabbat”) because of the miracle that occurred on this Shabbat. Maran makes mention of this Shabbat, even though there are no specific Halachot associated with this Shabbat. There is no special reading from the Sefer Torah on this Shabbat, and there are no special prayers, and yet Maran made a point of mentioning in his Halachic code that this Shabbat is special and is called Shabbat Hagadol.
It is true that there are several customs observed by some communities on this Shabbat. For example, many synagogues read a special Haftara on this Shabbat, but this is not required according to the strict Halacha. Some Ashkenazim read portions of the Haggadah on Shabbat Hagadol, but this, too, is just a custom, and in fact the Vilna Gaon (Rabbi Eliyahu of Vilna, 1720-1797) was opposed to the practice.
The Hida (Rav Haim Yosef David Azulai, 1724-1807) suggested that perhaps the Halachic implications of the status of Shabbat Hagadol relates to greetings extended to one another on this Shabbat. Instead of greeting one another with the usual greeting of “Shabbat Shalom,” the Hida suggested that perhaps one should instead extend the greeting, “Shabbat Hagadol Shalom,” and the other should then respond, “Shabbat Hagadol Shalom U’meborach.” Still, it remains unclear why Maran would make a point of mentioning Shabbat Hagadol if there are no actual Halachot that apply on this Shabbat.
Former Chief Rabbi Eliyahu Bakshi-Doron, in his work Binyan Ab, suggested that the practical significance of Shabbat Hagadol lies in the perspective it gives us on the preparations for Pesah. On the Shabbat before the Exodus, which was the 10th of Nissan, Beneh Yisrael were instructed to prepare a sheep for the Korban Pesah (paschal sacrifice) which was slaughtered four days later, on the 14th of Nissan. In full view of the Egyptians, who worshipped sheep as an Aboda Zara, Beneh Yisrael took a lamb and tied it to their bedpost, and they even explained to the Egyptians what they were doing, that this animal would be sacrificed to G-d. The Egyptians wanted to kill the people for desecrating their deity, but G-d performed a miracle and made them powerless to cause Beneh Yisrael any harm.
Rav Bakshi-Doron noted that this miracle differed fundamentally from the ten plagues. The ten plagues were brought directly by G-d, whereas the miracle of Shabbat Hagadol came about through the people’s courage. It was through their preparations for the Misva that a miracle happened. And the fact that G-d performed a miracle during the preparation for the Misva, four days before the actual performance of the Misva, is very significant. It demonstrates that even the preparatory stages have great value; that even the work we do in preparation for a Misva is laden with significance. And thus Maran made mention of Shabbat Hagadol in Shulhan Aruch, to teach us the importance of preparing for Pesah, by learning and teaching the Halachot and putting ourselves in the proper frame of mind for the holiday. The miracle of Shabbat Hagadol teaches us that it is not only the Misva itself that has value, but also the work we invest beforehand preparing ourselves for the performance of the Misva.
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Reminder
Reminder that once the clocks change
the shabbat morning times will change to:
🕯️SUMMER TIMES FOR SHABBAT MORNING🕯️
שבת
קרבנות
9:00 am
הודו
9:15 am
********
Pesach & Summer
Timetables
Attached to this email
*******
📜Completed forms can be handed directly to
Mordechai Maman
by
Monday 30th March
straight AFTER Arvit
Alternatively, they can be taken directly to the
Manchester Bet Din
BEFORE Erev Pesach – Wednesday 1st April
Please Note:
Online signed forms will
NOT be accepted by the Bet Din
as they only accept physically signed forms
*********
We kindly ask members
who have seat boxes in the
Bet Hakeneset
to clear & clean their boxes
of any possible Chametz
that may have been left during the year
as they will not be included in the
Bet Hakeneset's mechira
and will still belong to you over Pesach
Thanking you for your cooperation
Pesach Kasher Vesameach
***
Moor Lane Women’s Nach Group
*******
🕯️שבת🕯️
לוח זמני תפלה לחורף תשפ״ו
Winter Timetable 5786 – 2025/26
מוצאי שבת | ערבית (מוצ״ש) | שקיעה | מנחה שבת | סוף זמן קריאת שמע | הדלקת נרות | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Sunset | Minha | Shema before | Candle Lighting | Minha & Kabbalat Shabbat | Date | Parasha |
PM | PM | PM | PM | AM | PM | PM |
|
|
7:27 | 7:23 | 6:36 | 6:00 | 9:03 | 6:20 | 6:20 | 27/28 Mar | צו (שבת הגדול) |
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🕯️WINTER TIMES FOR SHABBAT MORNING🕯️
שבת
קרבנות
8:45 am
הודו
9:00 am
********
📜
Parasha Overview
The Torah addresses Aharon and his sons to teach them additional laws relating to their service. The ashes of the korban olah — the offering burned on the Altar throughout the night — are to be removed from the area by the kohen after he changes his special linen clothing. The olah is brought by someone who forgot to perform a positive commandment of the Torah. The kohen retains the skin. The fire on the Altar must be kept constantly ablaze. The korban mincha is a meal-offering of flour, oil and spices. A handful is burned on the Altar and a kohen eats the remainder before it becomes leaven. The Torah portion describes the special korbanot to be offered by the Kohen Gadol each day and by Aharon’s sons and future descendants on the day of their inauguration. The chatat, the korban brought after certain accidental transgressions, is described, as are the laws of slaughtering and sprinkling the blood of the asham guilt-korban. The details of shelamim, various peace korbanot, are described, including the prohibition against leaving uneaten until morning the remains of the todah, the thanksgiving-korban. All sacrifices must be burned after they may no longer be eaten. No sacrifice may be eaten if it was slaughtered with the intention of eating it too late. Once they have become ritually impure, korbanot may not be eaten and should be burned. One may not eat a korban when he is ritually impure. Blood and chelev (certain animal fats) are prohibited to be eaten. Aharon and his sons are granted the breast and shank of every korban shelamim. The inauguration ceremony for Aharon, his sons, the Mishkan and all of its vessels is detailed.
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l
הכשר הכיורים והמטבח
כבר ביארנו, שכשם שיש לייחד כלים נפרדים למאכלי בשר ולמאכלי חלב, כמו כן בחג הפסח, אסור להשתמש בכלים של כל השנה, אלא יש לייחד כלים כשרים לפסח.
ואמנם יש אופנים בהם ניתן להכשיר כלי שהשתמשו בו בחמץ, ולעשותו כשר לפסח.
כלי פלסטיק, יש להם הכשר לפסח כדרך תשמישן, דהיינו שאם השתמשו בהם בצונן, די להם בשטיפה יסודית, ואם השתמשו בהם בכלי שני, דהיינו שיצקו לתוכם מאכלים חמים מסיר אחר, יש להם הכשר על ידי עירוי מים רותחים מכלי ראשון, וכפי שכבר הסברנו, שניתן לעשות זאת על ידי יציקת מים רותחים מהקומקום החשמלי ישירות על גבי כלי הפלסטיק.
ולפיכך “שעוונית” (שהיא מפה מחומר פלסטי) שהייתה פרושה על גבי השולחן במשך כל השנה, ויש לחוש שנשפכו על גביה מאכלי חמץ רותחים במשך השנה. אפשר להכשירה על ידי ניקיון יסודי, ועירוי מים רותחים מכלי ראשון על גבי השעוונית, וכן ניתן להכשיר את השעוונית, על ידי כיבוס במים רותחים.
ואם אכלו על השלחן בלא הפסק מפה נוהגים להכשירו על ידי ניקיון יסודי ועירוי במים רותחים כנ”ל. ואם אין רוצים לערות מים רותחים על גבי השלחן כדי שלא יתקלקל או מאיזה סיבה שתהיה, מותר לאכול על גביו בחג הפסח על ידי שיפרוש עליו מפה או שעוונית.
דין השיש שבמטבח הרי הוא כדין השלחן, ואפשר להכשירו לפסח על ידי שיערו עליו מים רותחים מכלי ראשון אחרי ניקוי יסודי. וכמו כן יש להכשיר את הכיורים בבית (אף אם הם עשויים חרסינה) על ידי עירוי מים רותחים מכלי ראשון, ודי בזה. ויש המחמירים לצפות את השיש והכיור בנייר אלומיניום. ונכון לעשות כן על ידי נייר חזק ועבה, כדי שלא יקרע בקלות.
כתב רבינו יהודה החסיד, שבהיות ודיני הגעלה מרובים מאד בפרטיהם ובפרטי פרטים, ראוי למנות בעל תורה להשגיח על הגעלת כלים. וכן בכל מקרה שמתעוררת שאלה בדיני פסח, צריך כל אדם לפנות לתלמיד חכם אמיתי שיורה לו הדרך אשר ילך בה ואת המעשה אשר יעשון.
ובזמנינו ברוך ה', לרוב בני האדם יש כלים מיוחדים לימות הפסח, ובזה יוצאים מכל חשש
Koshering Sinks and Kitchen Countertops
We have previously discussed that just as one should designate vessels for milk and meat respectively, likewise, regarding the holiday of Pesach, one should not use one’s regular Chametz vessels that were used all year round; rather, one should designate special kosher for Pesach vessels.
Nevertheless, there are ways to make vessels that were used for Chametz kosher for Pesach use.
Plastic utensils are able to be koshered according to their use, meaning that if they were used with cold items, a thorough washing is sufficient, and if they were used as a “Keli Sheni”, meaning that hot foods were dished into them from a pot boiled on a flame, they may be koshered by pouring boiling water from a “Keli Rishon” (a pot where the water was boiled) onto them. As we have explained in a previous Halacha, this may be performed by pouring boiling water directly from an electric kettle onto the plastic utensil.
Therefore, if a plastic tablecloth (non-disposable) was draped over the table during the course of the year which hot Chametz quite possibly may have spilled onto, it may be koshered with a thorough cleaning followed by pouring boiling water from a “Keli Rishon” onto it. Similarly, it may be koshered through laundering it in boiling water.
If a table was eaten on during the course of the year without the use of a tablecloth, the table may be koshered with a thorough cleaning followed by pouring boiling water from a “Keli Rishon” onto it, as above. If one does not wish to pour boiling water onto the table so as not to ruin it or for any other reason, one may eat on this table during the holiday of Pesach by using a new regular or plastic tablecloth.
Kitchen countertops have the same halachic status as the table and may be koshered through pouring boiling water from a “Keli Rishon” onto them after being thoroughly cleaned. Similarly, kitchen sinks (even if they are made of ceramic) may be koshered through pouring boiling water from a “Keli Rishon” onto them, and this is sufficient. Some act more stringently and cover the countertops and sinks with aluminum foil.
Rabbeinu Yehuda Ha’Chassid writes that since the laws of Hag’ala are tedious and detailed, it is proper to appoint a prominent Torah scholar to oversee the process of Hag’ala of utensils. Similarly, if one encounters a question regarding any Pesach-related issue, one should consult a leading halachic authority to guide him on the true Torah path.
Nowadays, most people are able to afford a separate set of dishes and silverware fore Pesach and in this way, one avoids all doubt.
Newsletter Parashat Vayikra
בס״ד
ק׳ ק׳ שׁערי תפילה
Have a look at our website
*****
ראשׁ חודשׁ טוב ומבורך
*****
Pesach & Summer
Timetables
Attached to this email
*******
📜Completed forms can be handed directly to
Mordechai Maman
by
Monday 30th March
straight AFTER Arvit
Alternatively, they can be taken directly to the
Manchester Bet Din
BEFORE Erev Pesach – Wednesday 1st April
Please Note:
Online signed forms will
NOT be accepted by the Bet Din
as they only accept physically signed forms
*******
Moor Lane Women’s Nach Group
*******
🕯️שבת🕯️
לוח זמני תפלה לחורף תשפ״ו
Winter Timetable 5786 – 2025/26
מוצאי שבת | ערבית (מוצ״ש) | שקיעה | מנחה שבת | סוף זמן קריאת שמע | הדלקת נרות | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Sunset | Minha | Shema before | Candle Lighting | Minha & Kabbalat Shabbat | Date | Parasha |
PM | PM | PM | PM | AM | PM | PM |
|
|
7:13 | 7:09 | 6:23 | 5:50 | 9:13 | 6:07 | 6:07 | 20/21 Mar | ויקרא |
*****
🕯️WINTER TIMES FOR SHABBAT MORNING🕯️
שבת
קרבנות
8:45 am
הודו
9:00 am
********
📜
Parasha Overview
The Book of Vayikra (Leviticus) also known as Torat Kohanim — the Laws of the Priests — deals largely with the korbanot (offerings) brought in the Mishkan (Tent of Meeting). The first type of offering is called a korban olah, a burnt-offering. The animal is brought to the Mishkan's entrance. For cattle, the person bringing the offering sets his hands on the animal. Afterwards, it is slaughtered, and the kohen sprinkles its blood on the Altar. The animal is skinned and cut into pieces. The pieces are arranged, washed and burned on the Altar.
A similar process is described involving burnt-offerings of other animals and birds. The various meal-offerings are described. Part of the meal-offering is burned on the Altar, and the remaining part is eaten by the kohanim. Offering any kind of leaven or honey on the Altar is prohibited. The peace-offering (Shelamim) — parts of which are burned on the Altar and parts of which are eaten by the kohanim and by the owner — can be from cattle, sheep or goats.
The Torah prohibits eating blood or “chelev”, certain fats of the animal. The offerings that atone for inadvertent sins committed by the Kohen Gadol, by the entire community, by the Nasi (“Prince”) and by the average citizen, are detailed. Laws of the guilt-offering, which atones for certain verbal transgressions and for transgressing laws of ritual purity, are listed. The flour-offering for those who cannot afford the normal guilt-offering, the offering to atone for misusing sanctified property, laws of the “questionable guilt” offering, and offerings for dishonesty — are detailed.
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l
ברכת האילנות – תשפ”ו
היוצא בימי ניסן, ורואה אילנות פרי שמוציאים פרחים, מברך:
“בָּרוּךְ אַתָּה ה', אֱלֹקינוּ מֶלֶךְ הָעוֹלָם, שֶׁלֹּא חִסֵּר בְּעוֹלָמוֹ כְּלוּם, וּבָרָא בוֹ בְּרִיוֹת טוֹבוֹת וְאִילָנוֹת טוֹבוֹת, לֵהָנוֹת בָּהֶם בְּנֵי אָדָם”.
יום א' בניסן יחול השנה (תשפ”ו) השבוע, ביום חמישי, ראש חודש ניסן.
ותיקנו רבותינו ברכה זו, מכיון שהליבלוב באילנות הוא דבר שבא מזמן לזמן באופן מחודש, שאדם רואה עצים יבשים שהפריחם הקדוש ברוך הוא (הרא”ה בספר פקודת הלוים, ברכות מג:). ואין לברך ברכה זו אלא פעם בשנה ולא יותר.
נוסח ארוך
במחזורים לחג הפסח, וכן בחלק מהסידורים ישנו נוסח תפילה מיוחדת (עם נוסח “לשם יחוד”) שאומרים עם ברכת האילנות, וטוב מאד לאומרו, וכן היה נוהג מרן זצ”ל, שהיה יוצא מביתו מיד לאחר תפילת שחרית ביום ראש חודש ניסן, והולך למקום שגדלים בו אילנות, ומברך את הברכה עם הציבור.
אם נסתיימה הפריחה
אם כבר נסתיימה הפריחה, כלומר, הופעת הפרחים באילן נסתיימה מחמת שינויים במזג האויר, והחלו לצאת פירות, כפי שקורה הרבה באילנות של שקדים וכדומה, אי אפשר לברך על אילנות אלה ברכת האילנות. ואפילו אם לא יצאו הפירות, אבל כבר נפלו הפרחים, אי אפשר לברך ברכת האילנות, לפי שאין הברכה אלא על פריחת האילנות, שהיא יציאת הפרח דוקא. ומכל מקום, אילן שהתחילו לגדול חלק מפירותיו, אם יש בו עדיין פרחים וניצנים, מברך עליו ברכת האילנות.
נשים, האם תברכנה ברכת האילנות?
גם הנשים יכולות לברך ברכת האילנות בחודש ניסן, ואף על פי שנשים פטורות ממצוות עשה שהזמן גרמן (דהיינו מצוות שהן בקום עשה ונוהגות רק בזמן מסוים כגון מצות ארבעת המינים בסוכות), מכל מקום ברכת האילנות תברכנה.
והטעם שברכת האילנות אינה נחשבת למצות עשה שהזמן גרמא, מבואר בספר טורי אבן (מגילה כ:) לגבי מצות “הבאת ביכורים לבית המקדש”. שמצות הבאת ביכורים היתה נוהגת רק עד חג החנוכה, ובכל זאת הנשים היו מביאות ביכורים לבית המקדש. והטעם שמצות ביכורים אינה מצות שהזמן גרמא, הוא משום שדוקא מצוה שאינה נוהגת בכל זמן מצד עצם המצוה, כגון ציצית שאינה מתקיימת בלילה, הרי היא נחשבת “מצות עשה שהזמן גרמא”, אבל מצות ביכורים, מצד עצמה היתה ראוייה להתקיים כל השנה, אלא שמחנוכה ואילך לא היו מצויים פירות בפרדסים, ואילו היו מצויים עוד פירות, היו הימים ראויים להבאת ביכורים, ולכן מצוה זו אינה נחשבת למצות עשה שהזמן גרמא.
והוא הדין בנדון ברכת האילנות, שמעצם מצות ברכת האילנות, היה ראוי לברך בכל זמן, אלא שהטעם שמברכים דוקא בימי ניסן הוא משום שאז מלבלבים האילנות, נמצא אם כן שאין הזמן גורם את הברכה, רק הוא תנאי לברכה, ולכן גם נשים תברכנה ברכת האילנות.
The Blessing of the Trees- 5786
One who goes out during the month of Nissan and sees trees starting to blossom recites the blessing: “Baruch Ata Hashem Elokeinu Melech Ha’Olam Shelo Chiser Be’Olamo Kelum U’Vara Vo Beriyot Tovot Ve’Ilanot Tovot Le’hanot Bahem Beneh Adam.”
This year (5786), Rosh Chodesh Nissan will fall out this coming Thursday, G-d-willing.
Our Sages established this blessing because the budding of the trees is an occurrence of renewal that happens once a year when a person sees trees that have already dried up and Hashem revitalizes them and makes them blossom anew (Rabbeinu Aharon Ha’Levi in his Sefer Pekudat Halviyim, Berachot 43b). This blessing is recited once a year and no more.
The Longer Text
In many Siddurim and Pesach Machzorim, there is a longer prayer appendaged to the Blessing of the Trees (including a Leshem Yichud text). It is praiseworthy to recite it, and this was indeed the custom of Maran zt”l. He would walk to a group of trees after Shacharit prayers on the morning of Rosh Chodesh Nissan and recite this blessing with the congregation.
If the Blossoming has Concluded
If the blossoming has already concluded, i.e., buds (or flowers) no longer appear on the tree and the tree has already begun to produce fruits as is common among almond trees and the like, the Blessing of the Trees may not be recited on such trees. Even if fruits have not yet begun to emerge, as long as no buds are present on the tree, the blessing may not be recited, for this blessing was established to be recited on the blossoming of trees which is only when the buds emerge. Nevertheless, if a tree has begun producing some of its fruits but some of its flowers and buds are still present, the Blessing of the Trees may be recited on such a tree.
Women and the Blessing of the Trees
Women should also recite the Blessing of the Trees during the month of Nissan. Although they are exempt from other time-bound Mitzvot, such as the Four Species on the holiday of Sukkot, they should nevertheless recite the Blessing of the Trees.
The reason for this is based on what the Sefer Turei Even (Megillah 20b) has written regarding the Mitzvah of bringing Bikurim (first fruits) to the Bet Hamikdash that women too are commanded to bring Bikurim to the Bet Hamikdash, for although Bikurim are not brought after Chanukah, this Mitzvah is still not considered time-bound because only a Mitzvah that cannot be performed at all times because of the essence of the Mitzvah is considered halachically time-bound. However, the fact that Bikurim are not brought past Chanukah is only because the fields are usually barren of fruits at this time; nevertheless, were there fruits to be found in the field, this would also be an appropriate time to bring Bikurim as well. Thus, this is not considered a time-bound Mitzvah.
The same would apply regarding the Blessing of the Trees, for this blessing could be recited at any time; the reason it is only recited during the month of Nissan is because that is when trees usually begin to blossom. Thus, the time-frame here is not the cause of this blessing and is merely a prerequisite to recite the blessing. Women should therefore recite the Blessing of the Trees as well.