Newsletter Yom Kippur – Shabbat Haazinu

October 3, 2022December 2, 2024 5782, 5783

בס״ד

ק׳ ק׳ שׁערי תפילה

Have a look at our website www.moorlane.info

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כתיבה וחתימה טובה

תזכו לשנים רבות נעימות וטובות
שנה טובה ומתוקה

Moorlanenews asks Mechila to all readers for any mistakes of if upset anyone in the past year

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Reminder for ladies on Yom Kippur

Ladies who intend to light at home before Yom Kippur begins

but still want to drive to the Bet Hakeneset for Arbit should

(1)

Light but have in mind NOT to accept Yom Kippur until

(a) they get to the Bet Hakeneset or

(b) no longer need to do any melacha

or touch something muktze

(2)

The Beracha of Shehecheyanu should be said

(a) in the Bet Hakeneset or

(b) with the chazzan at the beginning of Arvit

which is said straight after Kal Nidre

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Medical Advice for Yom Kippur

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חזק וברוך

Thank you

to everyone who helped ensure

we had a minyan for selichot

throughout the whole month of Elul

& the Aseret Yeme Teshuva

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Yom Kippur

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

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Please pray for the

refua shelema of

Sulcha bat Mazal

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Q & A Parashat Ha'azinu

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

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

אכילה ורחיצה ביום הכפורים.

מדיני יום הכפורים

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

חולה שעצם החולי אינו מביאו לסכנה

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

מי שהוצרך לאכול ביום הכפורים

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

רחיצה וטבילה ביום הכפורים

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

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

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

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

Eating and Washing One’s Self on Yom Kippur

Some Laws of Yom Kippur

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

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

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

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

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

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

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

1-Rosh-Hashana-Yom-Kippur-Succot-5783-2022.pdf

Newsletter Parashat Vayelech

September 28, 2022December 2, 2024 5782, 5783

בס״ד

ק׳ ק׳ שׁערי תפילה

Have a look at our website www.moorlane.info

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Mazal Tov to

Daniel & Nikki Benzaquen

on the safe arrival of their new baby Boy

שיזכה לברית בזמנה לתורה לחופה ולמעשים טובים

Mazel tov all the family

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Reminder

Please reply to the email with the

Yom Kippur Nachalot lists

as we have not received everyone's reply

Thank you

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נ״ך

The Moor Lane Women’s Nach Group

continues THIS Shabbat with the

Haftarah of Yom Kippur

6:15 pm in the hall

Looking forward to learning together

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5:00 pm

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Please pray for the

refua shelema of

Sulcha bat Mazal

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Q & A Parashat Vayelech

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

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

היום הוא יום צום גדליה.

“המלך הקדוש”

בגמרא במסכת ברכות (דף יב:) אמר רבה בר חיננא, משמו של רב, כל השנה כולה מתפלל “הָאֵל הַקָּדושׁ” ו”מֶלֶךְ אוהֵב צְדָקָה וּמִשְׁפָּט”, חוץ מעשרה ימים מראש השנה ועד יום הכיפורים, שאומר “הַמֶּלֶךְ הַקָּדושׁ” ו”הַמֶּלֶךְ הַמִּשְׁפָּט”. ופירוש הדברים, שבסיום הברכות הללו בתפילת העמידה, צריך לסיים “המלך הקדוש” ו”המלך המשפט”. והסביר רש”י: “המלך הקדוש”, לפי שבימים הללו הוא מראה מלכותו לשפוט את העולם. כלומר, הנהגת ה' בימים הללו, היא ביתר שאת בהנהגה של מלכות, שהוא שופט את העולם, ולכן גם בתפלה עלינו להזכירו בתואר זה “המלך הקדוש”.

מי שטעה

והמתפלל תפילת שמונה עשרה בעשרת ימי תשובה, ובאמצע התפילה התעורר אצלו ספק אם חתם “האל הקדוש” או “המלך הקדוש”, לדעת מרן רבינו עובדיה יוסף זצ”ל, בכל מקרה, יש להניח שֶׁמִּן הסתם חתם כהרגלו בכל השנה, ואמר “האל הקדוש”, ולכן חוזר לראש התפילה.

ואם חתם “האל הקדוש” ותוך כדי דיבור נזכר שטעה (דהיינו מיד בסיום הברכה תוך כדי שיעור זמן אמירת “שלום עליך רבי” שם לב לכך שטעה), ומיד תיקן ואמר “המלך הקדוש”, יצא ידי חובה, ואינו חוזר לראש התפילה.

וכן הדין לעניין אמירת “המלך המשפט”, שאם טעה וחתם כדרכו בכל השנה, ונזכר מיד ותיקן לומר “המלך המשפט” יצא ידי חובה.

אלא שלענין ברכת “המלך המשפט”, אם טעה ואמר “מלך אוהב צדקה ומשפט”, ולא תיקן מיד לומר “המלך המשפט”, מכל מקום אינו חוזר לראש התפילה, אלא לברכת “השיבה”, וממשיך משם והלאה על הסדר. ורק אם נזכר שטעה ואמר “מלך אוהב צדקה ומשפט” לאחר שסיים תפילתו, חוזר לראש התפילה. וסיום התפילה לענין זה, היינו שסיים את אמירת “יהיו לרצון” שאחר “אלוקי נצור”.

ומנהג האשכנזים שאינו חוזר כלל כשטעה בברכת המלך המשפט, בין אם נזכר באמצע תפילתו, ובין אם נזכר אחר התפילה. וגם ספרדי שטעה בברכת המלך המשפט, כשחוזר להתפלל, טוב שיתנה ויאמר: “אם אני חייב לחזור ולהתפלל, הריני חוזר ומתפלל תפילה זו לתפילת חובה, ואם אינני חייב לחזור הריני חוזר ומתפלל תפילה זו לתפילת נדבה”.

זכרנו לחיים

בכל עשרת ימי תשובה, נוהגים להוסיף בתפילת העמידה “זָכְרֵנוּ לְחַיִּים”, ו”מִי כָמוךָ אָב הָרַחְמָן”, “וּכְתוב לְחַיִּים טובִים”, “וּבְסֵפֶר חַיִּים בְּרָכָה וְשָׁלום” וכפי שמודפס בסידורים, ואם שכח להוסיף “זכרנו לחיים” ונזכר בברכת “שומע תפילה”, רשאי לומר שם “זכרנו לחיים” קודם שיאמר “כי אתה שומע” וכו'. משום שבברכת שומע תפילה רשאי לבקש צרכיו, ו”זכרנו לחיים” גם כן נחשב לצרכי האדם, אבל “מי כמוך אב הרחמן” אינו רשאי להוסיף שם, לפי שאין זה אלא שבח להשם יתברך ולא בקשה.

Today is the Fast of Gedaliah.

The Gemara (Berachot 12b) states: “Rabba bar Hinena said in the name of Rav: Throughout the entire year, one recites the blessings of ‘Ha’el Ha’Kadosh’ and ‘Melech Ohev Tzedakah U’Mishpat’ besides for the ten days from Rosh Hashanah until Yom Kippur when one recites ‘Ha’Melech Ha’Kadosh’ and ‘Ha’Melech Ha’Mishpat’.” This means that during the Ten Days of Repentance, the conclusion of these respective blessings are to be recited as “Ha’Melech Ha’Kadosh” and “Ha’Melech Ha’Mishpat”. Rashi explains that “Ha’Melech Ha’Kadosh” refers to the fact that Hashem shows his kingdom by judging the world, meaning that Hashem’s behaves during these days with a more tangible aura of sovereignty by sitting and passing judgment upon his creations and for this reason, we must mention “Ha’Melech Ha’Kadosh” in our prayers.

If one is reciting the Amida prayer and in the middle of the Amida, one becomes unsure whether one has recited “Ha’Melech Ha’Kadosh” or “Ha’el Ha’Kadosh”, according to Maran Rabbeinu Ovadia Yosef zt”l, one must assume that one concluded this blessing as one is accustomed to throughout the rest of the year, i.e. “Ha’el Ha’Kadosh”, and one must return to the beginning of the Amida prayer.

If one concluded the blessing by saying “Ha’el Ha’Kadosh” and realized one’s mistake within the time it takes to say the words “Shalom Alecha Rebbe” (approximately one second) immediately corrected one’s error by reciting “Ha’Melech Ha’Kadosh”, one has fulfilled his obligation and need not return to the beginning of the Amida prayer.

The same applies to reciting “Ha’Melech Ha’Mishpat” in that if one mistakenly concluded by reciting “Melech Ohev Tzedaka U’Mishpat” and has corrected this mistake immediately by reciting “Ha’Melech Ha’Mishpat”, one fulfills his obligation.

Even so, regarding “Ha’Melech Ha’Mishpat”, if one recited “Melech Ohev Tzedakah U’Mishpat” and did not correct this mistake by reciting “Ha’Melech Ha’Mishpat”, nevertheless, one does not return to the beginning of the Amida prayer; rather, one returns to the beginning of the “Hashiva” blessing and continues from there in order. Only when one realizes that one has recited “Melech Ohev Tzedakah U’Mishpat” after having finished one’s prayer must one return to the beginning of the Amida and repeat one’s prayer. Concluding the Amida prayer regarding this law refers to reciting the second “Yihyu Le’Ratzon” verse at the end of “Elokai Netzor”.

The Ashkenazi custom is that one does not return at all when one errs regarding “Ha’Melech Ha’Mishpat” whether one realizes one’s mistake in the middle of the Amida prayer or at the end. Even a Sephardic Jew who made a mistake regarding “Ha’Melech Ha’Mishpat” should preferably stipulate before beginning to pray, as follows: “If I am obligated to repeat the Amida prayer, I am reciting the following prayer as a mandatory prayer and if I am not obligated to, the following prayer is hereby voluntary.”

During the entire Ten Days of Repentance, it is customary to add the verses of “Zochrenu Le’Chaim”, “Mi Chamocha”, “U’chtov Le’Chaim Tovim”, and “Uv’Sefer Chaim” into the Amida as is printed in all Siddurim. If one forgot to insert “Zochrenu Le’Chaim” and then remembers this in the “Shema Kolenu” blessing, one may insert this verse into this blessing before reciting the words “Ki Ata Shome’a,” for one may request one’s personal needs in the “Shema Kolenu” blessing and “Zochrenu Le’Chaim” is considered a personal need. Nevertheless, one may not add the “Mi Chamocha” verse there because this is merely a praise offered to Hashem as opposed to an actual request.

1-Rosh-Hashana-Yom-Kippur-Succot-5783-2022.pdf

Newsletter Parashat Nitzavim – Rosh Hashana – Yamim Noraim

September 21, 2022December 2, 2024 5783

בס״ד

ק׳ ק׳ שׁערי תפילה

Have a look at our website www.moorlane.info

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Wishing Members & Friends

ק׳ ק׳ שערי תפילה

Moor Lane Bet Hakeneset

כתיבה וחתימה טובה

תזכו לשנים רבות נעימות וטובות
שנה טובה ומתוקה

שנה עם בריאות ברכה מזל הצלחה פרנסה טובה

רפואה שלמה והצלה לכל עם ישראל

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Yamim Noraim Time Tables attached

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Reminders

Please reply to the email concerning

the Yom Kippur Nachalot list

*********

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Mazal Tov

Avrohom Stamler

Chana Fleischer

from Edgware

on celebrating their engagement

שיזכו לבנות בית נאמן בישראל

Mazal Tov

Rabbi & Mrs Stamler

on celebrating the

engagement of their son

May they continue to have semachot

with good health, beracha & מזל.

Moorlanenews

would like to use this opportunity

to wish

Avrohom

a massive Mazal Tov

on his engagement to

Chana Fleischer

שיזכו לבנות בית נאמן בישראל

& also

Thank Rabbi Stamler for all the

Halachic advice & Torah that he brings to our Kahal

May he continue Mechayil el Chayil

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Pledge Reminder

There is a big segula to pay any debts before Rosh Hashana,

so we'd like to send a reminder that if you have made

a donation to the Bet Hakeneset

after receiving an Aliya in the last few weeks,

the donation can be fulfilled in any of the following ways:

· By post addressed to

'The Treasurer, Manchester Congregation of Spanish and Portuguese Jews,

18 Moor Lane, Salford, Manchester M7 3WX'.

· By hand to the treasurer or any member of the Mahamad.

·Anonymously in the donations box in the Synagogue.

·Direct Debit to the shul's account

for account details please speak to the treasurer

·Cheque

Cheques should be made payable to

'Manchester Congregation of Spanish & Portuguese Jews'.

Thank you & Tizke Lemitzvot

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נ״ך

The Moor Lane Women’s Nach Group

will be resuming THIS Shabbat with the

Haftarah of Rosh Hashanah

6 – 6.45pm in the hall

Looking forward to learning together again

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לוח זמני תפלה לקיץ תשפ״ב

Summer Timetable 5782 – 2022

מוצאי שבת	ערבית )מוצ”ש(	סוף זמן קריאת שמע	זמן שבת	פלג מנחה (תה״ד)	פלג מנחה (לבוש)	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Shema to be read before	Candles to be lit by		Earliest Candle lighting	Minha & Kabbalat Shabbat*	Date	Parasha
PM	PM	AM	PM	PM	PM	PM
7:52	7:48	9:59	6:50	6:20	5:50	6:50	23/24 Sep	נצבים

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 MUST be lit by that time, in all cases.

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שבת שחרית

Korbanot – 9:00 am

Hodu – 9:15 am

5:00 pm

מנחה on שבת Day at 6 pm

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Please pray for the

refua shelema of

Sulcha bat Mazal

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Q & A Parashat Nitzavim

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

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Rosh Hashana

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

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

“אשרי העם יודעי תרועה“

מובא
במדרש רבה (פר' אמור פר' כט אות ד), על הפסוק “אשר העם יודעי תרועה”,
אמר רבי יאשיה, וכי אין אומות העולם יודעים להריע? כמה קרנות יש להם, כמה חצוצרות
יש להם? אלא, “העם יודעי תרועה”, אלו ישראל, שהם יודעים ומכירים לרצות
את בוראם בתרועה. והוא עומד מכסא דין ויושב על כסא רחמים, ומתמלא ברחמים על עמו
ישראל. וזהו שנאמר “אשר העם יודעי תרועה”, כלומר, מכירים ויודעים את
סגולתה ומעלתה וישובו אל ה'.

וסיפר הגאון רבינו עזרא עטיה זצ”ל, ראש ישיבת פורת
יוסף, כי הגאון רבי שלמה לניאדו, בעל שו”ת בית דינו של שלמה, שהיה רבה של
חלב, היא ארם צובא, היה נוהג בראש השנה לעבור לפני התיבה כשליח צבור, כי ניחון
בקול ערב, נעים זמירות ישראל, וגם היה תוקע בשופר. וכן היה נוהג מידי שנה בשנה.
כשהגיע הרב לזקנה ושיבה, הודיע לפרנסי הקהל שבאו לביתו לבקרו בשבת שלפני ראש השנה,
שנבצר ממנו השנה להיות שליח צבור ותוקע, מפני מצב בריאותו. נענו הפרנסים ואמרו,
אולי יואיל רבינו לומר לבנו הגאון רבי אפרים (בעל שו”ת דגל מחנה אפרים) שהוא
יעבור לפני התיבה ויתקע בשופר. כששמע כן בנו רבי אפרים, בא לפני מר אביו ואמר לו,
אבא, אני מוכן למלא את
מקומך השנה, נענה הגאון לדבריו ובירך אותו בהצלחה. וכן היה.

בראש השנה הלך רבי אפרים לבית הכנסת, ועבר לפני התיבה, וכשעמד לתקוע, נתבלבל קצת בתקיעות ותיכף ומיד תיקן כדת.
ובבוא ראשי הקהל אל הרב בעל בית דינו של שלמה, לבקרו לנשק ידיו כנהוג, שאל אותם,
איך היו התפילות, השיבו בשבח התפלות הנפלאות שהתפלל רבי אפרים כשליח צבור. ושאל, איך היו התקיעות, ועל זה השיבו בשפה רפה, והרגיש שלא היו
תקינות כל כך. תיכף
ומיד קרא לרבי אפרים, ושאלו על כך, השיבו רבי אפרים, כי היה קורא “יהי
רצון” שלפני התקיעות, ואמר “ושלח מלאכיך הקדושים הממונים על התקיעות“, והנה תיכף ראה שבא המלאך הממונה על ידו,
ויעף אליו אחד מן השרפים והתייצב לימינו, לזאת היה חרד מפניו ונתבלבל. שחק בעל
הבית דינו של שלמה, ואמר לו, הנה אתה הזמנת אותו ותירא מפניו. ועל כגון זה נאמר, אשר העם יודעי תרועה.

אכן לנו הדלים, לפחות נכוין לשוב בתשובה, וכמו שאמרו במדרש
תהלים, “תקעו בחודש שופר”, חדשו ושפרו מעשיכם על ידי השופר. כי השופר,
רומז גם על השופר שבזמן מתן תורה, כמו שכתוב בו “ויהי קול השופר הולך וחזק
מאד”, ולכן אסור להשיח (לדבר) בשעת תקיעות השופר, כי על אותה שעה כתוב במדרש (פר' יתרו סוף פר' כט), שהיה כל העולם שקט, חמור לא נער, סוס לא צנף, צפור לא
צפצף, מלאכים לא עפו, שרפים לא אמרו קדוש, וקול השופר נשמע מסוף העולם ועד סופו.
ולכן אין להשיח או להשתעל ברצון, וצריך לשבת דומיה בעת התקיעות לקיים מצות עשה
לשמוע קול שופר. קחו עמכם דברים ושובו אל ה', אשרי העם יודעי תרועה ומכירים בה
לשוב בתשובה

“Fortunate is the Nation which knows the Shofar
Blasts”

The Midrash Rabba (Parashat Emor Chapter 29, Section 4) states regarding
the verse, “Fortunate is the nation which knows the Shofar blasts”: “Rabbi
Yoshiya said: ‘Do the nations of the world not know how to blow? They have so
many horns and so many trumpets! Rather, ‘The nation which knows the Shofar
blasts,’ refers to the Jewish nation which knows how to appease their G-d with
Shofar blasts. He (Hashem) then arises from the throne of judgment and sits on
the throne of mercy and becomes filled with compassion for the Jewish nation.’”
This is what is meant by the verse, “Fortunate is the nation which knows the
Shofar blasts,” meaning the people who know the auspicious meaning and
importance of the Shofar blasts and use them to return to Hashem.

Hagaon Harav Ezra Attia zt”l, late Rosh Yeshiva of Porat Yosef, recounts how Hagaon
Harav Shlomo Laniado zt”l, author of the Responsa Bet Dino Shel Shlomo and Chief
Rabbi of Aleppo, Syria, would serve as Chazzan on Rosh Hashanah since he was
blessed with a pleasant and melodious voice in addition to serving as the
Shofar blower. He would customarily do so every year. When the rabbi grew older
though, he notified the respected community activists that came to visit his
home on the Shabbat preceding Rosh Hashanah that due to the current status of
his health, he would be unable to serve as Chazzan and Shofar blower during the
coming Rosh Hashanah. The community activists replied by asking if the rabbi
would request that his son, Hagaon Harav Efraim (author of Responsa Degel
Machaneh Efraim), serve as the Chazzan and Shofar blower instead. When his son,
Harav Efraim, heard of this, he came before his father and told him that he
agreed to fill his father’s place this year. His father gave him his blessing
and so it came to be.

On Rosh Hashanah, Harav Efraim went to the synagogue and served as Chazzan but
when he began to blow the Shofar, he erred slightly in the order of blasts, but
immediately corrected himself as prescribed by Halacha. Upon arriving at the
home of his father, Harav Shlomo, in order to visit him and kiss his hand as
was customary, the leaders of the community were asked how the prayer services went
to which they replied that the services conducted by Harav Efraim were truly
amazing. When asked how the Shofar blowing went, they replied half-heartedly
and the rabbi understood that it did not go so well. He immediately summoned
his son, Harav Efraim, and inquired about this matter. His son replied, “While
reciting the ‘Yehi Ratzon’ text prior to the Shofar blowing, I said, ‘Send [me]
your holy angels who are appointed over the Shofar blasts.’ I immediately saw
one of the fiery angels fly towards me and stand on my right side! I became
frightened and this caused me to become confused.” His father then chuckled and
told him, “You invited him and then you were afraid of him?!” About such an
incident does the verse state, “Fortunate is the nation which knows the Shofar
blasts!”

However, regarding us ordinary people, we should, at the very least, have in
mind to repent, as the Midrash Tehillim states regarding the verse, “Blow the
Shofar on the [new] month”: “Renew and better your deeds through the Shofar.”
The Shofar represents the Shofar that was blown during the giving of the Torah,
as the verse states, “And the sound of the Shofar became [progressively] much
stronger.” Thus, one may not converse during the blowing of the Shofar, for
regarding this time, the Midrash (Parashat Yitro, end of Chapter 29) states,
“The entire world was silent; no horses neighed, no donkeys brayed, no birds
chirped, no angles flew, no fiery angels recited ‘Kadosh,’ and the sound of the
Shofar could be heard from one end of the world to the other.” Therefore, one
should not speak or cough willingly; one should sit silently during the Shofar
blowing and have in mind to fulfill the positive Torah commandment to hear the
sound of the Shofar. Take these words with you and use them to return to Hashem
while utilizing the sound of the Shofar for this purpose

תקיעת שופר

מצות עשה מן
התורה לשמוע תרועת השופר ביום ראש השנה, שנאמר “יום תרועה יהיה לכם”.
ואסור לדבר בין התקיעות, וכל שכן בזמן התקיעות עצמם, ונחלקו הפוסקים אם יש לומר
וידוי בין התקיעות, (כפי שמודפס בהרבה מחזורים.) או שאסור לומר וידוי בין התקיעות,
ודעת מרן הרב עובדיה יוסף שליט”א, שאסור לומר וידוי בין התקיעות, ושאף מי
שנהג כן, צריך לבטל מנהגו, שנכנס לחשש ברכה לבטלה, ולספק אם חייב לחזור שוב ולברך
על התקיעות, ומכל מקום, אם רוצה להרהר הוידוי בליבו בלבד, רשאי לעשות כן בין
התקיעות, אבל בשעת התקיעות עצמם ידום ויקשיב היטב לקול השופר.

נשים פטורות
ממצות שופר, שהרי היא מצות עשה שהזמן גרמא, וכל מצוות עשה שהזמן גרמן נשים פטורות,
כמו שביארנו בכמה הזדמנויות. ומכל מקום נהגו הנשים להחמיר על עצמן ולבוא לבית
הכנסת לשמוע תקיעת שופר, ואשה שלא היה באפשרותה לבוא לבית הכנסת, יכולה לשמוע
תקיעת שופר בבית, (או בבית הכנסת בשעות הצהריים כפי שמקובל בכמה מקומות). ואין
לברך על תקיעת שופר כשתוקע עבור נשים, משום שנשים אינם מברכות על מצות עשה שהזמן
גרמא. ויש נשים מעדות אשכנז שנוהגות לברך לעצמן על תקיעת שופר, ויש להן על מה
שיסמוכו. ומכל מקום אין לתוקע עצמו לברך עבור נשים גם למנהג זה.

כל היום כשר
למצות שופר, מהנץ החמה ועד לשקיעתה, ולכן הבא לתקוע לנשים, רשאי לתקוע כל היום
כולו עד שקיעת החמה.

כלל גדול
בידינו, כי מצות צריכות כוונה, וכפי שביארנו בהלכה מיוחדת.
ועל
כן, השומע קול שופר בראש השנה, צריך שישים לבו, לכוין שבשמיעת קול השופר הוא מקיים
את מצות השופר

Blowing the Shofar on Rosh Hashanah

It is a positive Torah
commandment to hear the Shofar blasts on the day of Rosh Hashanah, as the verse
states, “It shall be a day of [Shofar] blasts for you.” One may not speak
between the various sets of Shofar blasts and certainly not during the blasts
themselves. The Poskim disagree regarding whether or not it is permissible to
recite the order of confession (which is printed in most Rosh Hashanah prayer
books). Maran Harav Ovadia Yosef Shlit”a rules that one may not recite this
confessional between the sets of the Shofar blasts, for this causes one to
enter the realm of a blessing in vain and it is doubtful whether or not one
must recite the blessing on the Shofar blasts again; even if one has
customarily recited this confessional prayer in the past, one must discontinue
this custom at once. Nevertheless, if one would like to read this confessional
prayer with his eyes only and ponder it in his heart, this is indeed
permissible between the sets of blasts; however, during the time the Shofar
blasts are actually being sounded, one must sit silently and listen to the
Shofar blasts carefully.

Women are exempt from hearing the Shofar blasts since this is positive,
time-bound Mitzvah and women are exempt from such Mitzvot as we have discussed
on several occasions. Nevertheless, it is customary that women act stringently
and come to the synagogue to hear the Shofar blasts. If a woman did not have
the opportunity to come to the synagogue may indeed hear the Shofar blasts at
home (or later on in the synagogue during the afternoon hours of Rosh Hashanah,
as has become the prevalent custom in many synagogues). When one blows the
Shofar for women, one may not recite the “Lishmo’a Kol Shofar” blessing since
women are exempt from such positive, time-bound Mitzvot. There are some
Ashkenazi women who customarily recite the blessing on the Shofar for
themselves and they indeed have on whom to rely. Nonetheless, the one blowing
the Shofar should not recite a blessing when blowing for women, even according
to this view.

The Mitzvah of hearing Shofar blasts may be fulfilled the entire day of Rosh
Hashanah, from sunrise until sunset. Therefore, if one would like to blow the
Shofar for women, he may do so all day, until sunset.

We have a great rule that “Mitzvot require intention”, as we have discussed in
a special Halacha. Thus, before hearing the Shofar blasts on Rosh Hashanah, one
must pay attention and have in mind to fulfill the positive Torah commandment
of hearing the Shofar blasts when hearing the Shofar

1-Rosh-Hashana-Yom-Kippur-Succot-5783-2022.pdf

Newsletter Parashat Ki Tavo

September 14, 2022September 14, 2022 5782

בס״ד

ק׳ ק׳ שׁערי תפילה

Have a look at our website www.moorlane.info

******

******

Reminders

Please reply to the emails sent

concerning

1) Ladies’ Seating Plan for the Yamim Noraim – High Holy Days

2) Yom Kippur Nachalot lists

**********************

****

נ״ך

The Moor Lane Women’s Nach Group

will be resuming THIS Shabbat with the

Haftarah of Rosh Hashanah

6 – 6.45pm in the hall

Looking forward to learning together again

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לוח זמני תפלה לקיץ תשפ״ב

Summer Timetable 5782 – 2022

מוצאי שבת	ערבית )מוצ”ש(	סוף זמן קריאת שמע	זמן שבת	פלג מנחה (תה״ד)	פלג מנחה (לבוש)	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Shema to be read before	Candles to be lit by		Earliest Candle lighting	Minha & Kabbalat Shabbat*	Date	Parasha
PM	PM	AM	PM	PM	PM	PM
8:09	8:05	9:54	7:07	6:34	6:04	7:07	16/17 Sep	כי תבא

**********

שבת שחרית

Korbanot – 9:00 am

Hodu – 9:15 am

5:00 pm

מנחה on שבת Day at 6 pm

*********************

Please pray for the

refua shelema of

Sulcha bat Mazal

********

Q & A Parashat Ki Tabo

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

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

לדוד ה' אורי וישעי

שאלה: בבית הכנסת שלנו הנהיגו לומר בכל יום מימי חודש אלול את המזמור “לדוד ה' אורי וישעי” לאחר תפלת שחרית. ויש טוענים שזהו מנהג האשכנזים, אבל הספרדים לא נהגו כן. כיצד באמת נכון לנהוג?

כתב בספר מטה אפרים (סימן תקפא), “נוהגים במדינות אלו, לומר בכל יום מראש חודש אלול עד יום הכפורים, אחר גמר התפלה, בוקר וערב, את המזמור לדוד ה' אורי וישעי, ומנהגינו לאומרו עד יום שמיני עצרת”. וכן הובא עוד בדברי הפוסקים, בשם סידור רבינו האר”י, שיש לומר את המזמור “לדוד ה' אורי וישעי” בכל יום עד ליום שמחת תורה. וכתב שם, שהאומר מזמור זה מראש חודש אלול ואילך, מובטח לו שיוציא ימיו ושנותיו בטוב ובנעימים, ובמשפטו יצא זכאי לחיים טובים ולשלום.

ואף על פי שמנהג זה נהגו בו בעיקר האשכנזים, מכל מקום גם הגאון מרן החיד”א בספר עבודת הקודש (בסוף סנסן ליאיר) כתב שיש לומר את המזמור “לדוד ה' אורי וישעי” עד מוצאי יום הכפורים, וכן יש לאומרו ביום הושענא רבה. וכתב שכן המנהג בעיר הקודש חברון.

והרה”ג רבי יעקב רקח בספר שערי תפלה כתב בשם הגאון מהר”ח הכהן בספר שערי רחמים, שכל האומר את המזמור הזה מראש חודש אלול עד שמחת תורה, אפילו אם נגזרה עליו חס ושלום גזרה רעה, יכולה אמירתו לבטלה, ומבטלים מעליו כל גזרות קשות ורעות, ומעביר מעליו כל המקטרגים והמשטינים.

לכן, מה שהנהיגו בכמה בתי כנסת לומר את המזמור “לדוד ה' אורי וישעי” בימים אלה, הוא מנהג יפה, ואף על פי שאין לנהוג כן בתורת חיוב, מכל מקום הוא מנהג נכון ויש לו יסוד בהררי קודש.

וכתב בשו”ת שבט הלוי חלק עשירי (סימן סז), שאומרים את המזמור עד ליום הושענא רבה, ובחוץ לארץ אומרים אותו גם ביום שמיני עצרת.

אמנם עיקר התועלת הנמשכת לאדם בימים הללו ובכל ימות השנה, אינה מכח מעשים יחידים, יהי כוחם גדול ככל שיהיה, כי עיקר תכלית הימים הללו, היא שיעורר האדם את עצמו לחזור בתשובה שלימה, ובפרט בעת אמירת הסליחות, כי חובה קדושה מוטלת על כל אדם, לתת אל לבו לפשפש במעשיו ולחזור בתשובה שלמה, ולהוסיף מצוות ומעשים טובים בהתקרבו ליום הדין, שאז שוקלים את הזכויות והחובות של כל אדם. (עיין חזון עובדיה עמוד כג והלאה). ונזכה לחזור בתשובה שלימה, ותקובל תפילותינו ברצון.

“Le’David Hashem Ori Ve’Yish’ee”

Question: In our synagogue, the custom is to recite the Psalm “Le’David Hashem Ori Ve’Yish’ee” every day of the month of Elul. Some claim that this is an Ashkenazi custom and that this is not the Sephardic custom. What is the correct way to proceed?

The Sefer Mateh Efraim (Chapter 581) writes: “It is customary in our countries to recite the Psalm ‘Le’David Hashem Ori Ve’Yish’ee’ after prayer services both morning and night from Rosh Chodesh Elul until Yom Kippur. Our custom is to continue reciting this Psalm until Shemini Atzeret.” Indeed, several other Poskim quote the Siddur of the saintly Ari z”l which states that it is customary to recite the Psalm “Le’David Hashem Ori Ve’Yish’ee” every day until Simchat Torah. It further states there that one who recites this Psalm from Rosh Chodesh Elul and on is guaranteed to live out his days and years pleasantly and his judgment will emerge favorably for a good life and peace.

Although this is primarily an Ashkenazi custom, nevertheless, Maran Ha’Chida quotes this custom as well in his Sefer Avodat Ha’Kodesh (end of Sansan Le’Yair) and writes that one should recite this Psalm until Motza’ei Yom Kippur as well as on the day of Hosha’ana Rabba. He writes that this was the prevalent custom in the holy city of Hebron.

Hagaon Harav Yaakov Rakach writes in his Sefer Sha’are Tefillah in the name of Hagaon Rabbeinu Chaim Ha’Kohen in his Sefer Sha’are Rachamim that whoever recites this Psalm from Rosh Chodesh Elul until Simchat Torah shall merit that even if a harsh judgment was decreed upon an individual, the recitation of this Psalm has the power to annul the harsh decree and to remove all Heavenly prosecution from one’s self.

Thus, the custom that some congregations have adapted to recite the Psalm of “Le’David Hashem Ori Ve’Yish’ee” during this period is indeed a fine custom. Although this should not be misconstrued as an obligatory recitation, it is nevertheless a correct and worthy custom which has holy roots.

The Responsa Shevet Ha’Levi (Volume 10, Chapter 67) states that this Psalm is recited until the day of Hosha’ana Rabba and outside of Israel, it is recited on the day of Shemini Atzeret as well.

Nevertheless, we should point out that the primary benefit one can achieve during these days and throughout the year is not through these actions alone, as great as they may be. Rather, the main purpose of these days is for one to repent fully before Hashem, especially while reciting the Selichot, for the main focus during this period is complete repentance and increasing one’s good deeds as we get closer to the Day of Judgment when one’s merits and faults are weighed against one another. (See Chazon Ovadia-Yamim Nora’im, page 23 and on.) May Hashem accept our repentance willingly.

QueenMemorialService.pdf

Ladies’ Seating Plan for the Yamim Noraim – High Holy Days 5783

September 10, 2022September 10, 2022 5782

Ladies’ Seating Plan for the Yamim Noraim – High Holy Days

Dear Lady members of our kehila,

As we know tefila, prayer, is our strongest tool in connecting directly to Hashem and especially during the upcoming awe-inspiring days of Rosh Hashanah and Yom Kippur, now only a few days away. It is vitally important that we use our tefilot to ask Hashem to inscribe each and every one of us in the Book of Life and that all may merit a year of health and happiness.

The Shulhan Aruch expresses the importance of makom kabua, makon kodesh – that a person’s regular and fixed place where he or she prays has a direct relationship to the power of the tefila, to the extent that the place a person prays is called kodesh – holy.

Baruch Hashem, in order to avoid disappointment on such special days we are willing to reserve a seat for lady members of our community.

We will attempt, to the best of our ability, to allocate the seats according to where ladies sit throughout the year, but we cannot guarantee how the seats will be allocated. We will also consider accommodating places for unmarried girls over Bat Mitzva to sit next to or close to their mothers.

Please tick for which day(s):

1) ONLY Rosh Hashana (2 days) _______

2) ONLY Yom Kippur _______

3) BOTH (Rosh Hashana and Yom Kippur) _______

Please let us know below who the seat is for:

1) Name _______________________________

2) Name _______________________________

3) Name _______________________________

Please note, we will gladly reserve and allocate you a seat, however, if for example, you are allocated a seat for Yom Kippur but can only come for Ne’ilah please understand that your seat cannot be kept vacant all day, when others could use the seat until you arrive.

Therefore, we endeavour to do the following:

· A clear sign will be posted asking ladies to respect the allocated seating plan by not sitting in someone’s allocated place and to vacate the seat as soon as the lady comes.

· If someone is sitting in your allocated seat when you arrive, you have the right to politely ask that person to move.

· We request that you ask the lady to move in the most polite, discreet and nicest way possible so as not to cause embarrassment, offence or any discomfort whatsoever.

All requests should be sent by email toTHIS EMAIL moorlanenews@gmail.com no later than Sunday 18th September 9pm

If your wife or any other lady you know does not receive the moorlenenews email please forward this email to her.

Please fill in

Name:

Please tick for which day(s):

1) ONLY Rosh Hashana (2 days) _______

2) ONLY Yom Kippur _______

3) BOTH (Rosh Hashana and Yom Kippur) _______

Please let us know below who the seat is for:

1) Name _______________________________

2) Name _______________________________

3) Name _______________________________

4) Name________________________________

Thanking you in advance.

Tizku leshanim rabot

The Gabbaim

PS – Whilst there is no charge for allocating you a seat, any donations made will be gratefully appreciated.

Newsletter Parashat Ki Tetze

September 7, 2022September 8, 2022 5782

בס״ד

ק׳ ק׳ שׁערי תפילה

Have a look at our website www.moorlane.info

*****

Wishing much Hatzlacha to all the young ladies in our kehila

beginning Seminary this coming Elul

*****

Jewish law obligates every Jewish person to cancel, after the culmination of the Shemita year, various

types of debt due to him or her. This does not apply to a debt owed to a Beis Din.
If a creditor executes a Pruzbul, he or she is not obligated to cancel debts. A Pruzbul may be executed
at any time before the end of the Shemita year. However, since a Pruzbul covers only debts already
existing at the time of its execution, it is usually implemented at the very end of the Shemita year,
shortly before Rosh Hashana of the post-Shemita year.
When a creditor arranges for the execution of the Pruzbul with the form below, debts owed to him or
her are transferred by the creditor to the Beis Din, so that the debts will continue to be in force after the
end of the Shemita year, and the Beis Din then authorises the creditor to collect on their behalf.

Documents attached to this email

Deadline

Please return this form by Post or email

to the Manchester Bet Din no later than
Thursday 15th September 2022 / י''ט אלול תשפ''ב

*****

INVITATION

THIS SUNDAY

Approximate times

Procession with live music 2 – 2:45 pm

Reception 2:45 – 4:30 pm

Please consider this as a personal invitation

Looking forward to seeing you

Naphtali & Esther Bitton

*****

Mazel to

Eli Maman

and

Talia Herman

on celebrating their upcoming wedding

next week

שיזכו לבנות בית נאמן בישראל

Special Mazel tov

to our dear members

Vidal & Annette Maman

on celebrating their son's wedding

*****

Mazal Tov to

Rabbi & Mrs Oppenheimer

on the safe arrival of a baby girl

May she grow in

Torah Mitzvot & Maasim Tovim

****

Mazal Tov to

Shemuel & Rochel Benady

on the safe arrival of their baby Boy

שיזכה לברית בזמנה לתורה לחופה ולמעשים טובים

Mazel tov to families

Benady, Cope, Salem

*****

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לוח זמני תפלה לקיץ תשפ״ב

Summer Timetable 5782 – 2022

מוצאי שבת	ערבית )מוצ”ש(	סוף זמן קריאת שמע	זמן שבת	פלג מנחה (תה״ד)	פלג מנחה (לבוש)	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Shema to be read before	Candles to be lit by		Earliest Candle lighting	Minha & Kabbalat Shabbat*	Date	Parasha
PM	PM	AM	PM	PM	PM	PM
8:27	8:23	9:49	7:24	6:49	6:18	7:24	9/10 Sep	כי תצא

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שבת שחרית

Korbanot – 9:00 am

Hodu – 9:15 am

5:00 pm

מנחה on שבת Day at 6 pm

*********************

Please pray for the

refua shelema of

Sulcha bat Mazal

********

Q & A Parashat Ki Tese

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

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

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

כוחה של תפילה

רבותינו במסכת ברכות (כט:) ביארו מה שאמר התנא, “אל תעש תפילתך קבע”, רבי אושעיא אומר, “כל שתפלתו דומה עליו כמשאוי”, (כלומר, חוק קבוע הוא לו להתפלל, וצריך הוא בעל כרחו לעשות כן כדי לצאת ידי חובתו), הוא הנקרא “עושה תפלתו קבע”. ואילו חכמים אומרים, “כל שאינו אומרה בלשון תחנונים”. כלומר, סגנון התפלה צריך שיהיה בדרך תחנונים לפני ה' יתברך, בהכנעה ובלב שלם. וכדברי חכמים פסק הרמב”ם (בפ”ד מהלכות תפילה הט”ז).

ובגמרא במסכת סוטה (ה.) אמרו, אין תפילתו של אדם נשמעת אלא אם כן שם לבו כבשר, (שהוא רך, ולא כאבן שהיא קשה), כלומר שיתפלל בהכנעה.

ובודאי בימים הללו, ימי חודש אלול, שהשם יתברך מצפה יותר לתפלותיהם של ישראל, חובה עלינו להתעורר בתפלה, איש לפי מהללו, ולקוות לה' יתברך שימלא כל משאלות לבנו לטובה לעבודתו.

ומעשה שאירע לפני כחמש שנים, באברך ובת סמינר (מיוצאי צפון אפריקה), שנישאו כדת משה וישראל לפני כמה שנים. ומיום ליום ומחודש לחודש, התברר כי קיימת אצלם בעיה רצינית, שבגללה לא זכו להפקד בפרי בטן. בצר להם, התפללו לפני ה' יתברך שיושיעם, גם פנו לרופאים, אולי ימצאו תקוה.

והנה לילה אחד, ביום חמישי בלילה (ליל יום שישי), ישן האברך על מטתו, והנה חלום. ובחלומו הוא רואה, כאילו הוא יושב בחדרו של החסיד המקובל רבי ישראל אביחצירא (הבאבא סאלי) זצ”ל. והנה פונה אליו הרב ואומר לו, מה תבקש? השיב לו האברך, אני מבקש לזכות לילדים. השיב לו רבי ישראל, טוב, יהיו לך ילדים. קם האברך, ויצא מחדרו של הרב, והנה בכניסה, הוא רואה את אביו יושב יחד עם ראש הישיבה בה למד בבחרותו, ושניהם יושבים וספרי תהלים בידיהם. ויקץ והנה חלום.

בבוקר, טילפן האברך לאמו, וסיפר לה את כל דבר החלום. אמרה לו אמו, בודאי אתה מתפלא, מה אביך וראש הישיבה שלך עשו שם. והנה תדע לך, כי לפני כשבוע, טילפן אביך לראש הישיבה שלך, ואמר לו, הלא ראש הישיבה, הוא אביו הרוחני של האברך המדובר, ואני, האב, גם אני אביו של האברך. והנה על שנינו מוטלת חובה לעשות משהו כדי שיזכה בננו לפרי בטן. אמר לו ראש הישיבה, ומה תרצה ממני? אמר לו האב, רצוני שתבוא עמי לציונו של רבי ישראל אביחצרא, ונתפלל שם יחד לישועת בננו.

השיב לו ראש הישיבה, זמני כעת אינו פנוי, אולם בליל שישי, אוכל להתלוות אליך לנתיבות, מקום קבורתו של רבי ישראל, ושם נתפלל יחד לישועה. ואמנם, אתמול בלילה, המשיכה האם לספר, הלכו אביך וראש הישיבה יחד לנתיבות, והתפללו על קברו של רבי ישראל לישועתך. ואמנם זכו האברך ורעייתו לפרי בטן, וכל זה בזכות השתדלות נכונה, בתפלה באמונה שלימה.

The Power of Prayer

Our Sages (Berachot 29b) explained the words of the Tanna who taught, “Do not make your prayer established”: “Rabbi Oshaya says, this refers to one who considers one’s prayer like a burden (i.e. if one perceives it as a set law that one must pray and one does so in an almost forced manner in order to fulfill one’s obligation). The Sages say, this refers to one who does not pray in a supplicating manner. (This means that one’s prayer should resemble a supplication before Hashem by praying with humility and with one’s whole heart.)” The Rambam (Chapter 4 of Hilchot Tefillah, Halacha 16) rules in accordance with the opinion of the Sages.

Similarly, our Sages taught us (Sotah 5a) that one’s prayer is not accepted unless one makes one’s heart as flesh (which is soft, as opposed to like stone, which is hard). This means that one must pray in a humble and subdued manner.

This is certainly true during the Month of Elul when Hashem desires the prayers of the Jewish nation in that we must invigorate our prayers and to turn our hope to Hashem so that He will fulfill our hearts’ wishes for the good in order that we may serve Him.

An incident occurred approximately five years ago with a young Kollel man and a religious seminary girl (both of North African descent) who were married several years ago. They quickly realized that there was a medical issue which prevented them with being blessed with children. In their distress, they prayed that Hashem bring about their salvation and they also frequented doctors in hopes of some good news.

One Thursday night, this young man lay asleep in his bed and he dreamed that he was sitting in the room of the righteous and saintly Mekubal, Hagaon Harav Yisrael Abuchatzera zt”l, the famed “Baba Sali.” The Baba Sali turned to the young man and asked him, “What do you request?” The young man responded, “I wish to merit having children.” The Baba Sali replied to him, “Fine. You shall have children.” The young man then proceeded to exit the Baba Sali’s room and at the entrance, he sees his father and Rosh Yeshiva sitting with books of Tehillim in their hands. He then awoke and realized this was a dream.

The next morning, this young man called his mother and told her about his dream. His mother told him, “You must be wondering what your father and Rosh Yeshiva were doing there. Let me tell you: Last week, your father called your Rosh Yeshiva and told him, ‘Rosh Yeshiva, you are my son’s spiritual father and I am his biological father. It is incumbent upon us both to do something so that our son can bear children.’ The Rosh Yeshiva inquired, ‘And what is it that I can do?’ Your father then replied, ‘I would like you to come with me to the Baba Sali’s grave so that we may pray together for our son’s salvation.’”

“The Rosh Yeshiva told your father, ‘I am do not have time at the moment but I will make myself available on Thursday night and accompany you to Netivot to the Baba Sali’s grave so that we may pray there together.’ Indeed, last night your father and the Rosh Yeshiva traveled to Netivot and prayed at the Baba Sali’s grave that you merit Heavenly salvation.” Indeed, this couple finally merited bearing children in the merit of the appropriate efforts they put forth through prayer and complete faith in Hashem.

Newsletter Parashat Shofetim

August 31, 2022August 31, 2022 5782

בס״ד

ק׳ ק׳ שׁערי תפילה

Have a look at our website www.moorlane.info

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Welcome back

to all our members & friends

from your summer holidays.

Hatzlacha to all the youth

as they begin their return

to school, high school, Yeshiva, University

& a new academic year

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לוח זמני תפלה לקיץ תשפ״ב

Summer Timetable 5782 – 2022

מוצאי שבת	ערבית )מוצ”ש(	סוף זמן קריאת שמע	זמן שבת	פלג מנחה (תה״ד)	פלג מנחה (לבוש)	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Shema to be read before	Candles to be lit by		Earliest Candle lighting	Minha & Kabbalat Shabbat*	Date	Parasha
PM	PM	AM	PM	PM	PM	PM
8:46	8:42	9:44	7:41	7:03	6:32	6:45	2/3 Sep	שופטים

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שבת שחרית

Korbanot – 9:00 am

Hodu – 9:15 am

5:00 pm

מנחה on שבת Day at 6 pm

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Please pray for the

refua shelema of

Sulcha bat Mazal

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Q & A Parashat Shofetim

What is the role of shoftim? What is the role of shotrim?
16:18 – Shoftim are judges who pronounce judgment. Shotrim are officers who enforce it.
What qualifications should one look for when appointing a judge?
16:18 – That he is expert in the law and that he is righteous.
May a judge accept a bribe if only for the purpose of judging fairly?
16:19 – No, because it will sway his judgment.
What is the source for the concept “seek out a good beit din”?
16:20 – “Tzedek tzedek tirdof….”
Although the avot built matzevot, the Torah later forbade doing so. Why?
16:22 – Because the Canaanites used them for idolatry.
“You will come to…the judge who will be in those days.” It's impossible to visit a judge living at a different time, so why must the Torah add these apparently extra words?
17:9 – To teach that although a judge may not be as eminent as judges of previous generations, we must obey him nevertheless.
What does Hashem promise a king who doesn't amass much gold, doesn't raise many horses and doesn't marry many wives?
17:18 – That his kingdom will endure.
How many Torah scrolls must the king have?
17:18 – Two. One stays in his treasury and one he keeps with him.
How was King Shaul punished for disobeying a minor command of the Prophet Shmuel?
17:20 – He lost his kingship.
Certain kosher animals are not included in the law of “chazeh, shok and keiva.” Which ones?
18:3 – Chayot (non-domestic-type animals).
Families of kohanim served in the Beit Hamikdash on a rotational basis. When was this rotation system established?
18:8 – During the time of David and Shmuel.
Which three categories of false prophets are executed?
18:20 – One who prophesies something he didn't hear, something told to another prophet, or prophecies in the name of an idol.
What does it mean to “prepare the way” to the cities of refuge?
19:3 – To post direction signs saying “refuge” at the crossroads.
How many witnesses are meant when the Torah writes the word eid (witness)?
19:15 – Two, unless otherwise specified.
“Through the mouth of two witnesses….” What types of testimony does this verse invalidate?
19:15 – Written testimony and testimony translated from a language which the judges don't understand.
If witnesses in a capital case are proven to be zomemim (false-conspirators) before their intended victim is executed, how are they punished?
19:19 – They are put to death.
Why does the section about going to war follow the laws governing witnesses?
20:1 – To teach that if the Jewish People execute fair judgment they will be victorious in war.
The Jewish army is warned of four “scare-tactics” the enemy might employ. What are they?
20:3 –
a) Changing their shields
b) Making their horses stomp and whinny
c) Shouting
d) Blowing horns.
When a murder victim is found in a field, who determines which city is closest?
21:2 – The Sanhedrin.
What happens if the murderer is found after the calf's neck was broken?
21:9- He is tried and, if found guilty, executed.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

חודש הרחמים – שמיטת כספים

אשרינו מה טוב חלקינו, ומה נעים גורלם של ישראל, שזיכה אותנו ה' יתברך לעובדו, ולשם כך התקין לנו את הימים הנוראים שאנו עומדים בפתחם, ימים קדושים ומרוממי נפש, שבזכותם האדם מתקדם והולך בעבודתו המשמעותית ביותר, עבודת ה'.

היום יום ראשון, בו חל ראש חודש אלול (היום הוא היום השני של ראש חודש אלול), שהוא תחילה וראש לימי הרחמים והסליחות.

שמיטת כספים

השנה (התשפ”ב), היא כזכור שנת השמיטה. ובמשך השנה ביארנו כמה פעמים דינים הנוגעים לשנת השמיטה, ובימים הקרובים יהיה עלינו לבאר את הנקודה השנייה שיש בשנת השמיטה. שכן, מלבד מצות שמיטת הקרקעות וכל הנלוה אליה, בסיום שנת השמיטה נוהגת “שמיטת כספים”, כפי שנבאר בעזרת ה'.

המקור לימי חודש אלול

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

מנהג הסליחות

מכיון שביום ראש חודש אלול, אמר הקדוש ברוך הוא למשה שיעלה לקבל לוחות שניות, שסלח לעדת ישראל, נהגו הספרדים ובני עדות המזרח, להשכים לבית הכנסת בכל יום לומר סליחות ותחנונים, מיום ראש חודש אלול, עד יום הכיפורים, שבו ירד משה רבינו מן ההר והביא לוחות שניות. ובליל ראש חודש עצמו אין לומר סליחות. על כן בשנה זו, (תשפ”ב), שחל ראש חודש אלול בימים שבת וראשון, יחלו באמירת הסליחות רק מליל יום שני (היום בלילה) אחר חצות הלילה. ומימים ימימה היו נוהגים כולם, לקום באשמורת הבוקר ממש לשם אמירת הסליחות, והיו עולים ומתעלים בימי חודש אלול, ומתעוררים לשוב בתשובה שלימה על כל מעשיהם, עד לימי ראש השנה ויום הכפורים, שאז היו מגיעים כולם למעלה רוחנית גדולה, וממש נרגשת היתה באויר האוירה המיוחדת של קדושת הימים הללו, מתוך תפילה ותשובה. ואף הילדים בני החינוך היו מתאספים יחד עם אבותיהם לבתי הכנסת בכל בוקר באשמורת, וכך יראת שמים מיוחדת היתה נסוכה על פני הבריות.

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

ומנהג האשכנזים להתחיל לומר סליחות מליל ראשון (מוצאי שבת) שלפני ראש השנה, ואם חל ראש השנה ביום שני או ביום שלישי, מתחילים לומר סליחות מליל יום ראשון שבוע שלפניו

The Month of Mercy and Forgiveness- Relinquishing Loans

How fortunate is the lot of the Jewish nation in that Hashem allowed us to serve Him and to that end, Hashem bestowed us with the Days of Awe, holy and lofty days which we are just about to commence. These days help us perfect the most important service of our lives: the service of Hashem.

Today, Sunday, is the second day of Rosh Chodesh Elul, which is the beginning of the Month of Mercy and Forgiveness.

Relinquishing Loans
This year, 5782, is the Shemitta year. Throughout the year, we have discussed several pertinent laws to the Shemitta year, which applied, for the most part, only in Israel. As the Shemitta year comes to a close, we must discuss one more point related to Shemitta that applies in all countries: the laws of relinquishing loans. We shall discuss this in a later Halacha, G-d-willing.

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

The Custom of Selichot
Since on that day Hashem told Moshe to ascend in order to receive the second pair of Tablets, for He had forgiven the Jewish nation, Sephardic and Middle Eastern Jews customarily arise early in the morning and make their way to the synagogue to recite Selichot (literally, “Forgiveness”) and supplication prayers beginning from Rosh Chodesh Elul until Yom Kippur, which was the day Moshe descended the mountain and brought us the second pair of Tablets. Selichot are not recited on the night of Rosh Chodesh itself. Thus, this year, 5782, when Rosh Chodesh Elul falls out on Shabbat and Sunday, Selichot are recited beginning from Monday morning or from halachic midnight of Sunday night. For many generations, people would wake up at the early hours of the morning in order to recite Selichot and they would reach lofty levels during the month of Elul while rousing themselves to repent completely for all of their deeds until the days of Rosh Hashanah and Yom Kippur when everyone would reach truly lofty spiritual levels through prayer and repentance. Even young children would gather together in synagogues with their fathers early every morning and the spiritual atmosphere of the Days of Awe would rest upon everyone.

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

The Ashkenazi custom is to begin reciting Selichot from the Sunday (or Motza’ei Shabbat) preceding Rosh Hashanah. If Rosh Hashanah falls out on Monday or Tuesday, they customarily begin reciting Selichot from the Sunday of the previous week. Thus, this year, 5782, when Rosh Hashanah (5783) falls out on a Monday, Ashkenazim will begin reciting Selichot from the halachic midnight of the 22nd of Elul, Motza’ei Shabbat Parashat Ki-Tavo

Shul-Article-Rosh-Hashanah-2022.pdf

Newsletter Parashat Devarim – Shabbat Chazon – Summer Holidays

August 3, 2022August 3, 2022 5782

Have a look at our website www.moorlane.info

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Moorlanenews

will be having a break for the next few weeks

& will Beezrat Hashem

return in time for Elul & Selichot

wishing all our readers

an easy fast & restful summer holiday

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לוח זמני תפלה לקיץ תשפ״ב

Summer Timetable 5782 – 2022

מוצאי שבת	ערבית )מוצ”ש(	סוף זמן קריאת שמע	זמן שבת	פלג מנחה (תה״ד)	פלג מנחה (לבוש)	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Shema to be read before	Candles to be lit by		Earliest Candle lighting	Minha & Kabbalat Shabbat*	Date	Parasha
PM	PM	AM	PM	PM	PM	PM
9:56	Fast begins: 8:54 ערבית: 10:05 **	9:23	8:42	7:58	7:22	7:00	5/6 Aug	דברים (שבת חזון)

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מוצאי שבת	ערבית )מוצ”ש(	סוף זמן קריאת שמע	זמן שבת	פלג מנחה (תה״ד)	פלג מנחה (לבוש)	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Shema to be read before	Candles to be lit by		Earliest Candle lighting	Minha & Kabbalat Shabbat*	Date	Parasha
PM	PM	AM	PM	PM	PM	PM
9:39	9:35	9:29	8:28	7:45	7:11	6:45	12/13 Aug	ואתחנן ) שבת נחמו)
9:22	9:18	9:34	8:13	7:31	6:58	6:45	19/20 Aug	עקב (ש''מ)
9:04	9:00	9:39	7:57	7:17	6:45	6:45	26/27 Aug	ראה ) ראש חודש(
8:46	8:42	9:44	7:41	7:03	6:32	6:45	2/3 Sep	שופטים

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שבת שחרית

Korbanot – 9:00 am

Hodu – 9:15 am

5:00 pm

מנחה on שבת Day at 6 pm

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Upcoming Special Haftarot

Three of Destruction (Tlat DePuranuta)

The three weeks from the 17th of Tammuz until the 9th of Av mark a period of mourning for the Jewish nation, as we relive and lament the destruction of Jerusalem by the Romans in 69 CE. It begins with a fast on the 17th of Tammuz, when the walls of Yerushalayim were breached by the Romans, and reaches its climax with another fast on 9th of Av, when the Temple was set aflame (many other tragedies befell us on that day as well).

The haftarot of these three weeks, drawn from the books of Yirmiyahu and Yeshaya, tell of Hashem’s disappointment with Israel’s faithlessness, and the impending doom that would befall them if they would not mend their ways.

The three readings are:

Divrei Yirmiyahu (Jeremiah 1:1–2:3)
Shim’u Devar Hashem (Jeremiah 2:4–28 followed by 4:1–2 or 3:4)
Chazon Yeshayahu (Isaiah 1:1–27)

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TISHA BEAV

Remember

Motzae Shabbat

(1) At Motzae Shabbat 9:56 pm say

“Hamavdil ben Kodesh LeChol”

(2) Change clothes & shoes

(Arbit will be slightly later)

(3) Come to the Bet Hakeneset

(4) No havdala at home

if unwell a Rabbi should be consulted,

and then follow the halachot of a sick person on Tisha BeAv

considering this year having to say havdala on Motzae Shabbat / Sunday morning

(i) – Bore Peri Hagefen

(ii) – NO Besamim / spices

(iii) – Bore Meore Haesh / fire

(iiii) – Hamavdil

(5) Meore Haesh

said in the Bet Hakeneset

before Megilat Echa

Sunday Night

At the end of the fast

(1) before eating say Havdala

reciting the Berachot on the wine

(a) Bore Peri Hagefen

(b) Hamavdil Ben Kodesh LeChol

(i) Besamim – spices

(ii) Ner – candlelight

********

Please pray for the

refua shelema of

Sulcha bat Mazal

********

Q & A Parashat Devarim

How do we see from the beginning of Parshat Devarim that Moshe was concerned for the Jewish People's honor?
1:1 Moshe mentions only the names of the places where the Jewish People sinned, but does not mention the sins themselves.
How much time elapsed between leaving Mt. Sinai and sending the spies?
1:2 – 40 days.
Moshe rebuked the Jewish People shortly before his death. From whom did he learn this?
1:3 – From Yaakov, who rebuked his sons shortly before his death.
Why did Moshe wait until he had smitten the Amorite kings before rebuking the Jewish People?
1:4 So that no one could say, “What right has he to rebuke us; has he brought us into any part of the Land as he promised?”
What were some of the achievements that resulted from the Jewish People “dwelling” at Mt. Sinai?
1:6 – They received the Torah, built themishkan and all its vessels, appointed a Sanhedrin, and appointed officers.
Why does the Torah single out the names of the avot in connection with the giving of the Land?
1:8 – Each of the avot possessed sufficient merit for the Jewish People to inherit the Land.
What did Moshe convey to the Jewish People by saying: “You today are like the stars of the Heavens”?
1:10 – They are an eternal people, just as the sun, moon and stars are eternal.
“Apikorsim” (those who denigrate Talmud scholars) observed Moshe's every move in order to accuse him. What did they observe, and what did they accuse him of?
1:13 They observed the time he left home in the morning. If Moshe left early, they accused him of having family problems (which drove him from his home). If he left late, they accused him of staying home in order to plot evil against them.
Moshe was looking for several qualities in the judges he chose. Which quality couldn't he find?
1:15 – Men of understanding.
Moshe told the judges, “The case that is too hard for you, bring it to me.” How was he punished for this statement?
1:17 – When the daughters of Tzelofchad asked him a halachic question, the law was concealed from him.
Why did Moshe describe the desert as great and frightful?
1:19 – Because the Jewish People saw huge, frightening snakes and scorpions in the desert.
Which tribe was not represented among the spies?
1:23 – Levi.
Which city did Calev inherit?
1:36 – Hebron.
How many kingdoms was Avraham promised? How many were conquered by Yehoshua?
2:5 – Avraham was promised the land of ten kingdoms. Yehoshua conquered seven. The lands of Moav, Ammon and Esav will be received in the time of the mashiach.
Why were the Jewish People forbidden to provoke Ammon?
2:9 – This was a reward for Lot's younger daughter, the mother of Ammon, for concealing her father's improper conduct.
Why were the Jewish People not permitted to conquer the Philistines?
2:23 – Because Avraham had made a peace treaty with Avimelech, King of the Philistines.
How did Hashem instill the dread of the Jewish People into the nations of the world?
2:25 – During the battle against Og, the sun stood still for the sake of the Jewish People, and the whole world saw this.
Why did Moshe fear Og?
3:2 – Og possessed merit for having once helped Avraham.
Who was instrumental in destroying the Refaim?
3:11 – Amrafel.
What was the advantage of Reuven and Gad leading the way into battle?
3:18 – They were mighty men, and the enemy would succumb to them.

******

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

החייבים והפטורים מתענית תשעה
באב, והדין כשחל תשעה באב במוצאי שבת

דין חולה שאין בו סכנה, זקן,
יולדת

חולה (ממש, שנפל למשכב וכיוצא
בזה, אף על פי שאין בו סכנת חיים), פטור מלהתענות בתשעה באב. ובמקום ספק יש לעשות
שאלת חכם. (ומפני מיחושים כגון כאבי ראש רגילים וכדומה, אין להתיר אכילה בתשעה באב).

זקן
שתש כוחו מחמת התענית, דינו כחולה לכל דבר, ואינו מתענה בתשעה באב, ואפילו אם אין
לו חולי פנימי, צריך לאכול בתשעה באב.

נחלקו
הפוסקים אודות היולדת, שבתוך שבעה ימים ללידתה, לכל הדעות הרי היא פטורה מלהתענות,
אבל תוך שלושים יום מלידתה, דעת כמה פוסקים להחמיר בזה להצריכה להתענות, ואולם דעת
מרן הרב עובדיה יוסף שליט”א, שכל שלושים יום ללידתה הרי היא פטורה מלהתענות.

וכן
דין המפלת (אשה שהפילה עוברה) אחר ארבעים יום להריונה, (כלומר שהפילה עובר שכבר
מלאו לו ארבעים יום ברחם אמו, וארבעים
יום אלו נמנים מתחילת ההריון ממש, ולא כפי שנוהגים הרופאים למנות שבועיים נוספים),
שאינה צריכה להתענות ביום תשעה באב, כל שלשים יום מיום ההפלה.

דין
מעוברות ומניקות
מעוברות
(נשים בהריון) ומניקות, אף על פי שהן פטורות משאר תעניות (מלבד תענית יום הכפורים),
חייבות להתענות בכל שנה ביום תשעה באב.

אולם
בשנה שתשעה באב חל בשבת, ומחמת כן הוא נדחה ליום ראשון, כמו שבשנה זו (התש

פ “ב) יחול תשעה
באב בשבת. אזי לדעת מרן רבינו עובדיה יוסף (בשו”ת יביע אומר חלק חמישי סימן מ), נשים
מעוברות ומניקות (בפועל) פטורות מתענית תשעה באב. והביא ראיות לדבריו, וכתב שהסכים
עמו על כך הגאון רבי יהודה שאקו זצ”ל, (שהיה מגדולי גאוני ירושלים לפני כששים
שנה. ומרן רבינו היה חבר בית דינו בצעירותו, יחד עם הגאון רבי עזרא
עטייה. והיה מרצה בפניהם את תשובותיו בהלכה, בכדי לקבל את הסכמתם על דבריו, כפי
שכתבנו באריכות בספר “אביר הרועים”, הרואה אור בימים אלה).

ונסתפקו
חכמי זמנינו, מאמתי יש להקל לאותן נשים מניקות ומעוברות שיאכלו בתשעה באב. ולהלכה שאלנו בזה את פי
מרן רבינו , והשיב, שהנכון הוא שאותן נשים לא תפרושנה לגמרי מן הציבור,
ומן הראוי שימתינו ולא יאכלו עד צהרי יום תשעה באב, כלומר, מאחר חצות היום
(בירושלים בשעה רבע לאחת בצהריים). וכמובן שכל זה הוא במקום שאינן מרגישות חולשה
גדולה או התייבשות וכדומה, כי מעיקר הדין מותרות לאכול בתשעה באב כאמור.

דין
ילדים קטנים
ילדים
קטנים, דהיינו בן שלא מלאו לו שלוש עשרה שנים יום אחד, ובת שלא מלאו לה שתים עשרה
שנים יום אחד, פטורים לגמרי מתענית תשעה באב. וטעם הדבר שהקטנים אינם משתתפים
בתענית זו, לפי שהקטנים בלאו הכי פטורים בכל דיני האבלות, וגם קטן שמתו אביו או
אמו אינו מתאבל כלל, שלא שייך בזה דין חינוך כלל (מלבד דין הקריעה על המת ששייך גם
בקטנים). ולכן קטנים פטורים מתענית זו. וכל נער שלא מלאו לו שלוש עשרה שנים ויום
אחד, ונערה שלא מלאו לה שתים עשרה שנה ויום אחד, פטורים מתענית תשעה באב, ואינם
צריכים להתענות אפילו כמה שעות.

ולענין
ההבדלה במוצאי שבת, ידובר בימים הקרובים בעזרת ה'

Those who are Obligated and Exempt from the Fast of Tisha
Be’av and their Status when Tisha Be’av Falls Out on Motza’ei Shabbat

Someone Ill with a
Non-Life-Threatening Illness, An Elderly Person, and a Woman who has Recently
Given Birth

One who is ill (meaning that he is actually bedridden and the like, even if the
illness is not life-threatening) is exempt from fasting on Tisha Be’av. When in
doubt about one’s status, one should consult a prominent halachic authority.
(Aches and pains, such as the common headache and the like, are not grounds to
exempt one from fasting on Tisha Be’av.)

An elderly person who is weakened by fasting is considered “ill” for all
intents and purposes and is exempt from fasting on Tisha Be’av. Even if he has
no internal illness, he must eat on Tisha Be’av.

Regarding a woman who has given birth within the past seven days, all opinions
agree that she is exempt from fasting on Tisha Be’av. However, if she has given
birth more than seven days ago but she is still within thirty days of giving
birth, several Poskim are of the opinion that she must be stringent and fast on
Tisha Be’av. However, Maran Harav Ovadia Yosef rules that as long as
the woman is within thirty days of giving birth, she is exempt from fasting.

The same applies to a woman who, G-d-forbid, miscarries following at least
forty days of pregnancy (meaning that she miscarried a fetus who was in the
womb for forty days or more; these forty days are counted from the actual
conception, not the way the doctors count from an additional two weeks later)
in that she is exempt from fasting on Tisha Be’av as long as she is still
within thirty days of the miscarriage.

Pregnant and Nursing Women
Although pregnant and nursing women are exempt from all other public fasts
(besides for Yom Kippur), they are nevertheless obligated to fast on Tisha
Be’av most years.

Nevertheless, on years during which Tisha Be’av falls out on Shabbat and the
fast is postponed until Sunday, such as this year, 5782, Maran Harav Ovadia
Yosef rules (in his Responsa Yabia Omer, Volume 5, Chapter 40) that
pregnant and nursing women (women who are actually nursing and not merely within
twenty-four months of giving birth as we have discussed in the past) are exempt
from the fast of Tisha Be’av. He proceeds to bring sources and proofs to his
opinion. He writes that Hagaon Harav Yehuda Shako zt”l (one of the greatest
luminaries of Jerusalem approximately sixty years ago) agreed with his ruling.
Indeed, in his youth, Maran Harav was a member of the Bet Din
(rabbinical court) alongside Hagaon Harav Ezra Attia zt”l and he would discuss his
halachic responsa with them in order to receive their approbation as is
recorded in the biography of Maran Shlit”a entitled “Abir Ha’Ro’im” (Hebrew
edition) coming soon to a Jewish bookstore near you.

The modern-day Poskim disagree as to when pregnant and nursing women may begin
to eat on Tisha Be’av. We have posed this question to Maran z”; and he
replied that it is preferable that such woman not completely remove themselves
from the fast being observed by the rest of the Jewish nation and it is proper
that they not eat until the afternoon of Sunday, the Tenth of Av, meaning past
halachic mid-day (in Jerusalem at approximately 12:45 pm and in New York at
approximately 1:02 pm). Obviously, this applies only when they do not feel any
significant weakness, dehydration, and the like, for according to the letter of
the law, they may eat anytime on Tisha Be’av this year, as we have explained.

Children
Children, meaning a boy who has not reached thirteen years of age and a girl
who has not reached twelve years of age, are completely exempt from fasting on
Tisha Be’av. The reason why children are exempt from participating in this fast
is because children are exempt from all of the laws of mourning in any case.
Indeed, if G-d-forbid a child loses a parent, he need not mourn at all, for the
Mitzvah of educating children does not apply here (besides for the law of rending
the child’s garment which does apply). Any boy who has not reached the age of
thirteen or girl who has not reached the age of twelve is completely exempt
from the fast and they need not even fast for several hours.

In coming days we shall, G-d-willing, discuss the laws of Havdala on Motza’ei
Shabbat which coincides with Tisha Be’av

הבדלה במוצאי שבת שחל בו תשעה
באב, ודין חולה שאוכל בתשעה באב

בשנה שתשעה באב חל במוצאי שבת,
כמו בשנה זו (תשפ”ב), נחלקו רבותינו הראשונים כיצד יש לנהוג לענין הבדלה על
הכוס, ושלוש שיטות בדבר.

השיטה
הראשונה, היא שיטת הגאונים, שמבדיל במוצאי התענית, דהיינו במוצאי יום ראשון, לפני
שיטעם משהו.

השיטה השנייה היא שיטת בעל ספר
המנהיג, שכתב שיבדיל במוצאי שבת ויתן לקטן שאינו מחוייב בתענית לשתות את היין.

השיטה השלישית היא שיטת רבינו
הרמב”ן, שכתב שאין להבדיל כלל, שהרי אמרו בגמרא (ברכות לג.) שבתחילה תקנו חכמים שיעשו הבדלה בתוך
תפילת ערבית של מוצאי שבת, ואחר כך נתעשרו ישראל ותקנו חכמים הבדלה על כוס יין,
והרי בתשעה באב שחל להיות במוצאי שבת כל ישראל עניים מרודים הם. וישנה אריכות על
שיטות הראשונים בדברי הפוסקים.

ומרן
השלחן ערוך פסק כשיטת הגאונים שיבדיל על כוס יין במוצאי תשעה באב. ואנו פוסקים
כדעת מרן שקבלנו הוראותיו. לכן אנו נוהגים להבדיל במוצאי תשעה באב על כוס יין,
ובזה מוציאים את הצום. אבל מיד במוצאי שבת עם כניסת התענית, שאי אפשר לעשות הבדלה
על כוס יין, צריך שיאמר בפיו “ברוך המבדיל בין קודש לחול”, בכדי שיהיה
מותר לו לעשות מלאכה.

ואין
מברכים על הבשמים בהבדלה שבמוצאי תשעה באב, משום שאין מביאים בשמים בבית האבל,
שהבשמים נועדו לתענוג, וכן הדין בתשעה באב. וכן פסק מרן השלחן ערוך.

חייבים לברך על הנר במוצאי שבת
של תשעה באב. אף על פי שאין מבדילין על הכוס. ונוהגים שהחזן או הרב בבית הכנסת מברך על הנר לפני
קריאת מגילת איכה. (אף שיש חולקים בדבר. ראה בספר חזון עובדיה עמוד שמב).

ונשים שאינן הולכות לבית הכנסת,
צריכות לברך על הנר בביתן, במוצאי שבת, ברכת “בורא מאורי האש”. (שם,
עמוד שמג).

חולה, שאוכל בתשעה באב, כפי שביארנו בהלכות קודמות, צריך לעשות
הבדלה על הכוס לפני שיאכל בתשעה באב. שהרי אסור לאכול אחרי שבת לפני שעושים הבדלה.
ולכן על החולה לעשות הבדלה על כוס יין, או מיץ ענבים, וישתה מהכוס כדת וכדין בכל
מוצאי שבת. ורשאי החולה שעושה הבדלה על הכוס, להוציא את כל בני ביתו ידי חובת
ההבדלה, כפי שנוהגים בכל מוצאי שבת.

ומעוברות ומניקות, שלפי מה
שכתבנו רשאיות לאכול בתשעה באב השנה (תשפ”ב), מפני שהתענית דחויה מיום השבת,
אף הן חייבות להבדיל על הכוס לפני שיאכלו. ומאחר ואינן אוכלות עד ליום תשעה באב,
כלומר, יום ראשון בצהריים, הרי שעליהן לברך על הנר בליל תשעה באב, וביום תשעה באב
עושות הבדלה על הכוס, בלא לברך על הנר ובלא לברך על הבשמים. (חזון עובדיה עמוד שמח)

Havdala on Motza’ei Shabbat which Coincides with Tisha
Be’av and the Laws of an Ill Individual who Eats on Tisha Be’av

On years during which Tisha Be’av
falls out on Motza’ei Shabbat, such as this year, 5782, there are three
opinions among the Rishonim regarding how Havdala should be recited on a cup of
wine on Motza’ei Shabbat.

The first opinion is that of the Geonim who write that one should recite
Havdala only at the conclusion of the fast, i.e. Sunday night, before sitting
down to eat.

The second opinion is that of the author of the Sefer Ha’Manhig who writes that
one should recite Havdala on Motza’ei Shabbat and have a child who is not
obligated to fast drink the wine.

The third opinion is that of the Ramban who writes that Havdala is not recited
at all, for the Gemara (Berachot 33a) writes that originally Havdala was
instituted as part of the Arvit prayer. The, the Jewish nation became wealthy
and our Sages enacted that it be recited over a cup of wine. However, on Tisha
Be’av which falls on Motza’ei Shabbat, the entire Jewish nation is considered
utterly destitute. The Poskim discuss the varying opinions of the Rishonim at
length.

Maran HaShulchan Aruch rules in accordance with the opinion of the Geonim that
Havdala should be recited at the conclusion of the fast. We rule in accordance
with Maran, whose rulings we have accepted. We therefore customarily recite
Havdala at the conclusion of the fast, essentially breaking the fast on wine.
Nevertheless, immediately at the onset of the fast on Motza’ei Shabbat,
although Havdala is not recited on a cup of wine, one must still recite “Baruch
Ha’Mavdil Ben Kodesh Le’Chol” in order to make it permissible to do work.

The “Boreh Minei Besamim” blessing is not recited on a fragrant object at the
conclusion of Tisha Be’av, for fragrant objects are not brought to a mourner’s
home since they are meant for pleasure. The same applies on Tisha Be’av. Maran
HaShulchan Aruch rules likewise.

One must recite the “Boreh Me’orei Ha’esh” blessing on a candle on Motza’ei
Shabbat which coincides with Tisha Be’av. It is customary for the rabbi or
Chazzan to recite this blessing in the synagogue before the reading of Eicha
(although there are those who disagree, see Chazon Ovadia-Arba Ta’aniyot, page
342).

Women who do not attend synagogue on Motza’ei Shabbat must recite the “Boreh
Me’orei Ha’esh” blessing on a candle at home (ibid, page 343).

An ill individual who eats on Tisha Be’av (as we have discussed above) must
first recite Havdala on a cup of wine before eating on Tisha Be’av, for one may
not eat after Shabbat has ended until he has performed Havdala. The ill person
must therefore recite Havdala on a cup of wine or grape juice and drink it as
he would on any Motza’ei Shabbat. An ill person reciting Havdala on a cup of
wine may do so on behalf of the members of his household as he would on any
Motza’ei Shabbat and they will fulfill their obligation of hearing Havdala
(although they are fasting and the fast has not yet ended).

Pregnant and nursing women, who we have explained are exempt from fasting on
Tisha Be’av this year (5782) since the fast is postponed until Sunday, must
likewise recite Havdala on a cup of wine before eating. Since they will only be
eating until the day of Tisha Be’av, i.e. Sunday afternoon, they must therefore
recite the “Boreh Me’orei Ha’esh” blessing on a candle on the night of Tisha
Be’av and then recite Havdala on a cup of wine during the day of Tisha Be’av
without reciting a blessing on a fragrant object or a candle. (ibid, page 348)

8-Tisha-BeAb-5782.pdf

Newsletter Parashat Matot – Mase – Rosh Chodesh Av Rachman

July 27, 2022July 27, 2022 5782

Have a look at our website www.moorlane.info

******

THIS FRIDAY

and marks the beginning of the

9 DAYS

*****

This Shabbat we finally catch up to

ארץ ישראל with the weekly פרשה

Manchester – מטות ־ מסעי

מסעי – ארץ ישראל

*******

לוח זמני תפלה לקיץ תשפ״ב

Summer Timetable 5782 – 2022

מוצאי שבת	ערבית )מוצ”ש(	סוף זמן קריאת שמע	זמן שבת	פלג מנחה (תה״ד)	פלג מנחה (לבוש)	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Shema to be read before	Candles to be lit by		Earliest Candle lighting	Minha & Kabbalat Shabbat*	Date	Parasha
PM	PM	AM	PM	PM	PM	PM
10:12	10:08	9:18	8:55	8:09	7:32	7:10	29/30 July	מטות־מסעי

*****

שבת שחרית

Korbanot – 9:00 am

Hodu – 9:15 am

5:00 pm

מנחה on שבת Day at 6 pm

*****

Upcoming Special Haftarot

Three of Destruction (Tlat DePuranuta)

The three readings are:

Divrei Yirmiyahu (Jeremiah 1:1–2:3)
Shim’u Devar Hashem (Jeremiah 2:4–28 followed by 4:1–2 or 3:4)
Chazon Yeshayahu (Isaiah 1:1–27)

****************

Please pray for the

refua shelema of

Sulcha bat Mazal

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Q & A Parashat Matot – Mase

Matot

Who may annul a vow?
30:2 – Preferably, an expert in the laws of nedarim. Otherwise, three ordinary people.
When may a father annul his widowed daughter's vows?
30:10 – If she is under 12 1/2 years old and widowed before she was fully married.
Why were the Jewish People not commanded to attack Moav, as they were to attack Midian?
31:2 – Because Moav only acted out of fear against the Jewish People. Also, Ruth was destined to come from Moav.
Those selected to fight Midian went unwillingly. Why?
31:5 – They knew that Moshe's death would follow.
What holy vessels accompanied the Jewish People into battle?
31:6 – The aron and the tzitz.
Those who killed in the war against Midian were required to remain outside the”machane” (camp). Which machane?
31:19 – The Machane Shechina.
Besides removing traces of forbidden food, what else is needed to make metal vessels obtained from a non-Jew fit for a Jewish owner?
31:23 – Immersion in a mikve.
“We will build sheep-pens here for our livestock and cities for our little ones.” What was improper about this statement?
32:16 – They showed more regard for their property than for their children.
During the conquest of the Land, where did Bnei Gad and Bnei Reuven position themselves?
32:17 – At the head of the troops.
What promise did Bnei Gad and Bnei Reuven make beyond that which Moshe required?
32:24 – Moshe required them to remain west of the Jordan during the conquest of the Land. They promised to remain after the conquest until the Land was divided among the tribes.

Mase

Why does the Torah list the places where the Jewish People camped?
33:1 – To show G-d's love of the Jewish People. Although it was decreed that they wander in the desert, they did not travel continuously. During 38 years, they moved only 20 times.
Why did the King of Arad feel at liberty to attack the Jewish People?
33:40 – When Aharon died, the clouds of glory protecting the Jewish People departed.
What length was the camp in the midbar?
33:49 – Twelve mil (one mil is 2,000 amot).
Why does the Torah need to specify the boundaries that are to be inherited by the Jewish People?
34:2 – Because certain mitzvot apply only in the Land.
What was the nesi'im's role in dividing the Land?
34:17 – Each nasi represented his tribe. He also allocated the inheritance to each family in his tribe.
When did the three cities east of the Jordan begin to function as refuge cities?
35:13 – After Yehoshua separated three cities west of the Jordan.
There were six refuge cities, three on each side of the Jordan. Yet, on the east side of the Jordan there were only two and a half tribes. Why did they need three cities?
35:14 – Because murders were more common there.
To be judged as an intentional murderer, what type of weapon must the murderer use?
35:16 – One capable of inflicting lethal injury.
Why is the kohen gadol blamed for accidental deaths?
35:25 – He should have prayed that such things not occur.
When an ancestral field moves by inheritance from one tribe to another, what happens to it in Yovel?
36:4 – It remains with the new tribe.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

אכילת בשר
מראש חודש אב

מבואר במשנה במסכת תענית (דף כו:) שגזרו חכמים,
שבערב תשעה באב, דהיינו בסעודה המפסקת, שהיא הסעודה האחרונה שאוכל לפני התענית,
אין לאכול בשר, וכן אין לשתות יין, ולא יאכל אדם שני תבשילין, כגון אורז וביצה
וכדומה, אלא תבשיל אחד בלבד.

ומבואר מן הדברים כי אין איסור מן הדין באכילת
בשר אלא בסעודה המפסקת בלבד ומכל מקום נהגו ישראל שלא לאכול בשר כלל, מיום ראש
חודש אב ועד יום עשירי באב.
ומנהגים אלו נזכרו כבר בדברי
הגאונים ורבותינו הראשונים, ופשטו בכל ישראל. ואין חילוק בין
בשר בהמה לבשר עוף, שבכל אופן אסור לאכלו, ואפילו תבשיל שנתבשל עם בשר, כגון מרק,
אף על פי שהוציאו ממנו את הבשר, אין לשתות ממנו, מפני טעם הבשר
שיש בו. אבל דגים אינם בכלל האיסור ומותר לאכלם.

אכילת בשר ביום ראש חודש וביום עשירי באב
מנהג הספרדים להקל באכילת בשר ביום
ראש חודש אב עצמו, כפי שביארנו בהלכה הקודמת, אבל האשכנזים נוהגים להחמיר אף ביום
ראש חודש אב. ובזה הספרדים מיקלים יותר מהאשכנזים. ולעומת זאת לגבי אכילת בשר ביום
עשירי באב, מנהג הספרדים להחמיר שלא לאכול בשר ביום עשירי באב כולו, ולמנהג
האשכנזים יש להקל באכילת בשר ושתיית יין מיום עשירי באב אחר חצות היום.

אולם בשנה זו , שבלאו הכי ביום
עשירי באב כולנו מתענים, ישתנה הדין לענין זה, כמו שנבאר בהמשך.

מנהג התימנים בענין אכילת בשר
מנהג אחינו בני תימן, בכל ארצות
תימן, שלא היו נמנעים מאכילת בשר ושתיית יין, אלא בסעודה מפסקת של ערב תשעה באב,
שכן הוא עיקר דין התלמוד. אולם עתה שזכו לעלות לארץ ישראל, וכאן המנהג פשוט להחמיר
בזה בכל תשעת הימים, כתב מרן רבינו עובדיה יוסף זצוק”ל, שעליהם לנהוג בזה
כמנהג ארץ ישראל, ואסור לפרוץ גדר בזה, ובפרט שכאן ניכר יותר ענין החורבן, שרואים
עין בעין מקום חורבן הבית, ואז בודאי שייך יותר לנהוג איסור בדבר. (חזון עובדיה
עמוד קע).

אכילת בשר בערב שבת
בשבתות שבתוך תשעת הימים, אוכלים
בשר, ומותר לטעום בערב שבת מהתבשילים שיש בהם בשר כדי לתקן את המאכל (כגון להוסיף
מלח וכדומה) ויש מיקלים לטעום מן המאכלים של שבת אף שלא לצורך, לפי שעל פי דברי
המקובלים יש ענין גדול לטעום ממאכלי השבת, ומרן רבינו עובדיה יוסף זצוק”ל כתב
שיש להקל בזה, ומכל מקום המחמיר תבוא עליו ברכה.

אכילת בשר שנותר משבת
כתב מרן רבינו זצוק”ל, שאם
נשאר בשר מן המאכלים שבשלו לכבוד שבת, מותר לאכול מהם במוצאי שבת ב”סעודה
רביעית” שהיא הסעודה שאוכלים במוצאי שבת. והמיקל לאכול מבשר זה שנשאר מסעודת
שבת אף בשאר ימות השבוע, יש לו על מה שיסמוך, ולקטנים שלא הגיעו לגיל מצוות יש
להקל באכילת בשר שנשאר משבת אף בימות החול. (אך בתנאי שלא יבשל לכתחילה כמות גדולה
לשבת בכדי שישאר לו בשר לימות החול). ולילדים קטנים מאוד שאינם מבינים כלל את משמעות
חורבן הבית, מותר לתת אף לכתחילה בשר בימים אלו, ומותר לבשל עבורם
בשר בשבוע זה שחל בו תשעה באב.

אדם חלש הזקוק לאכילת בשר
חולה, אף על פי שאין בו סכנה, מותר
לו לאכול בשר בימים אלו. וכן יולדת תוך שלושים יום ללידתה מותרת באכילת בשר. וכן
מינקת שהתינוק שלה חלש, ואם תמנע מאכילת בשר יוכל הדבר להשפיע לרעה על בריאות
הילד, מותרת באכילת בשר. וכן מעוברת שסובלת הרבה בהריונה יש להקל לה לאכול בשר
בימים אלו. אבל אדם בריא שאוכל בשר בזמן שנוהגים בו איסור, גדול עוונו מנשוא, והרי
הוא פורץ גדר, ועונשו גדול

Eating Meat Following Rosh Chodesh Av

The Mishnah in Masechet Ta’anit (26b) tells us that on
Erev Tisha Be’av during the last meal one eats before the fast, one may not eat
meat, drink wine, or eat two cooked foods, such as rice and an egg. Although
the letter of the law dictates that the prohibition to eat meat only applies
during the last meal one eats before the fast of Tisha Be’av, nevertheless, the
custom of the Jewish nation is to abstain from eating meat from Rosh Chodesh Av
until the Tenth of Av. These customs have already been mentioned by the Geonim
and early Poskim and have been accepted by the Jewish people. There is no
distinction between meat and chicken, as it is prohibited to consume any of
them. Even a food cooked with meat, for instance a soup cooked with meat,
should not be eaten even after the meat has been removed, due to its meat
flavor. Fish is not included in this prohibition and is permitted to be eaten.

Eating Meat on Rosh Chodesh and on the Tenth of Av
The Sephardic custom is to permit eating meat on the day of Rosh Chodesh
itself, as we have explained in the previous Halacha; Ashkenazim customarily
forbid this even on the day of Rosh Chodesh. Regarding this aspect, Sephardim
are more lenient than Ashkenazim. On the other hand, regarding eating meat on
the Tenth of Av, the Sephardic custom is to prohibit eating meat during the
entire day of the Tenth of Av (i.e. until sunset of the Tenth of Av), whereas
the Ashkenazi custom is to permit consumption of meat and wine following
halachic mid-day of the Tenth of Av.

Nevertheless, this year (5782) when we will be observing
the fast of Tisha Be’av on the Tenth of Av in any case, this law will change,
as we shall discuss in a following Halacha.

The Yemenite Custom Regarding Eating Meat
The custom of Yemenite Jews was to only abstain from eating meat and drinking
wine during the meal immediately preceding the fast of Tisha Be’av; however,
they would not abstain from doing so during the other days of the month of Av,
in accordance with the letter of the law of the Talmud. Nevertheless, now that
they have merited settling to Israel where the prevalent custom is to abstain
from this during the “Nine Days,” Maran Rabbeinu zt”l writes that they
should accept upon themselves the local custom and they may not act
differently. This is especially true since the destruction of the holy Temple
is felt in Israel more than in other places, for the location of the
destruction is clearly visible for all to see and it is thus certainly
befitting to act stringently in this matter.

Eating Meat on Erev Shabbat
On Shabbatot within the “Nine Days”, one should certainly eat meat. On may also
act leniently and taste meat dishes on Erev Shabbat to see if the dish requires
any improvement (such as more salt and the like). Some say that one may be
lenient to taste from such Shabbat dishes even when it is not necessary to do
so, for according to the Mekubalim, it is important to taste Shabbat dishes on
Erev Shabbat. Maran Rabbeinu Ovadia Yosef zt”l writes that one may be
lenient regarding this matter; however, one who acts stringently is truly
praiseworthy.

Meat Left Over from Shabbat
Maran Rabbeinu zt”l writes that if some meat is left over from dishes
that were cooked in honor of Shabbat, one may partake of this meat on Motza’ei
Shabbat during “Seuda Revi’it” (the fourth meal of Shabbat which is
eaten upon the conclusion of Shabbat). This is especially true if one regularly
eats meat during “Seuda Revi’it.” One who is lenient and partakes of meat
left over from dishes cooked in honor of Shabbat even during the other days of
the week indeed has on whom to rely. Regarding minors who have not yet reached
Bar/Bat Mitzvah age, they may be lenient and partake of such leftover meat on
other weekdays as well. (All this applies only when one did not intentionally
cook a large amount for Shabbat in order for there to be leftovers for during
the week.) Regarding young children who do not comprehend the matter of the
destruction of the Bet Hamikdash at all, one may feed them meat during these
days and one may even cook meat for them during the week during which Tisha
Be’av falls out.

An Individual who is Weak and Needs to Eat Meat
One who is ill, even with a non-life-threatening illness, may eat meat during these
days. Similarly, a woman who is within thirty days of giving birth may eat meat
during these days. Furthermore, if a woman is nursing a weak child and
abstaining from eating meat could possibly impact the health of the baby, she
may eat meat during this time. Similarly, a pregnant woman who suffers very
much during her pregnancy may act leniently and eat meat during these days.
However, if a healthy individual eats meat during this period when everyone
else customarily abstains from doing so, his sin is too great to bear, he is
considered a “fence-breacher,” and he shall be severely punished.