Announcements

Mazal Tov

to 

Rabbi & Mrs Stamler

on the recent births 

of two new grandchildren

May they grow healthy and in 

Torah, Mitzvot & Maasim Tovim

**** 

SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע"ט

Summer
Timetable 5779 – 2019

*    For those not in the Bet Hakeneset, but wishing to
bring in Shabbat with the Kahal, candles should be lit about 30 minutes after
the time listed for Minha and Kabbalat Shabbat. (Unless the time listed in the ‘latest
candle lighting’ column is earlier, when candles should be lit by that time, in all
cases.)

Youth Club 4:00 pm

Avot Ubanim 5:00 pm

Mincha 6:00 pm

*****

Anyone wishing
to donate a Kiddush Please email Moorlanenews

****

Q
& A on Parashat Behaalotecha

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

1. Toward which direction did the wicks of the Menorah burn, and why?
   8:2 – They leaned toward the middle wick so people wouldn't say that the Menorah was lit for its light.
2. From what material and in what manner was the Menorah made?
   8:4 – It was made from one solid piece of hammered gold.
3. Moshe was commanded to cleanse the levi'im by sprinkling on them "mei chatat." What is "mei chatat"?
   8:7 – Water containing ashes of the para aduma.
4. Which three "t'nufot" (wavings) are in the parsha?
   8:11 – The wavings of Kehat, Gershon and Merari.
5. Why did G-d claim the first-born of the Jewish People as His possession?
   8:17 – Because in Egypt He spared them during makat bechorot.
6. Why are the words "Bnei Yisrael" repeated five times in verse 8:19?
   8:19 – To show G-d's love for them.
7. When a levi reaches age 50, which functions may he still perform?
   8:25 – Closing the courtyard gates of the Mishkan and Beit Hamikdash; singing during the avoda; loading the wagons to transport the Mishkan.
8. Why was the mitzvah of Pesach Sheini not commanded directly to Moshe?
   9:7 – The people who asked about it were rewarded by being the catalyst for the teaching of this mitzvah.
9. What similarity is there between the Menorah and the trumpets?
   8:4, 10:2 – They were each made from a single, solid block.
10. What three purposes did trumpet signals serve?
    10:2-7 – Announcement of the gathering of Bnei Yisrael, the gathering of the nesi'im, and the beginning of a move of the encampment.
11. How many tribes marched between the Gershon-Merari detachment and that of Kehat? How was the time differential used?
    10:17-21 – Three: Reuven, Shimon and Gad. In the meantime Gershon and Merari set up the Mishkan.
12. The tribe of Dan, who traveled last, was called "the gatherer of all the camps." What did they gather?
    10:25 – They gathered and returned things lost by the other tribes.
13. When the Jewish People entered the Land, who took temporary possession of Jericho?
    10:32 – The children of Yitro.
14. Which aron is referred to in verse 10:33?
    10:33 – The aron which held the broken pieces of the first tablets, that was taken to the battlefront.
15. Which two topics are out of chronological order in the parsha?
    9:1, 10:35,36 – The Pesach sacrifice, and the traveling of the aron.
16. Which tastes did the manna not offer, and why not?
    11:5 – Cucumbers, melons, leeks, onion and garlic – these are harmful to nursing women.
17. Moshe was commanded to choose 70 elders to help him lead the Jewish People. What happened to the elders who led the Jewish People in Egypt?
    11:16 – They were consumed in the fire at Taverah (11:3).
18. Whom did Moshe choose as elders?
    11:16 – People who were supervisors in Egypt and had pity on Bnei Yisrael at risk to themselves.
19. What was the prophecy of Eldad and Medad?
    11:28 – "Moshe will die and Yehoshua will lead the Jewish People into the Land."
20. Why did Miriam merit to have the people wait for her?
    12:15 – Because she waited for Moshe when he was cast into the river.

****

Halachot
from Maran Rabbi Ovadia Yosef Ztz'l

 ארון קודש בלי פרוכת

שאלה: בית כנסת שיש בו ארון קודש
מפואר ביותר, ועתה באים לצפותו בזהב, כולו אומר כבוד, האם מותר להסיר את הפרוכת
מעל ארון הקודש, להראות יופיו לקהל המתפללים?

תשובה: ראשית, אין ספק שעצם המעשה ליפות ולהדר את ארון
הקודש, הוא מצוה רבה, וכמו שאמרו חז"ל (בשבת קלג:), "זה אלי
ואנוהו", התנאה לפניו במצוות. עשֵה סוכה נאה, לולב נאה, ציצית נאה, ספר תורה
נאה, בדיו נאה, וכורכו בשיראים נאים.

ובמסכת
יומא (ע.) אמרו, שבזמן שבית המקדש היה קיים, כל אחד ואחד היה מביא ספר התורה
מביתו, וקורא בו ברבים, להראות חזותו לרבים. ופירש רש"י, להראות נויו של ספר
התורה, ותפארת בעליו, שטרח להתנאות במצוה. שנאמר "זה אלי ואנוהו.

ואף
כאן, כתב מרן רבינו עובדיה יוסף שליט"א, (בשו"ת יחוה דעת חלק ו סימן ט), שנכון להראות חזותו
ויופיו של ארון הקודש המפואר בשעה שגוללים את הפרוכת ופותחים את דלתות הארון
להוצאת ספר תורה והכנסתו.

אבל
להסיר את הפרוכת מעל ארון הקודש לגמרי, לא נכון לעשות כן, כי באמת המנהג שנהגו בכל
תפוצות ישראל לפרוס פרוכת על ארון הקודש, הוזכר בדברי התוספות (מגילה כו
סע"ב), ואינו לשם נוי בלבד, אלא על דרך שנאמר בתורה (שמות כו לג),
"והבדילה הפרוכת לכם בין הקודש ובין קודש הקדשים". (ובכמה בתי כנסת של
ספרדים נוהגים לפרוס עוד פרוכת מבפנים לדלתות הארון, וכמו שכתב בשו"ת ישכיל
עבדי חלק ד חלק אורח חיים סימן ז).

וכן
מבואר בשו"ת זרע אמת חלק א (חלק
אורח חיים סימן כו), שאפילו אם ארון הקודש נאה ביותר, והוא נראה יפה בלא פרוכת
יותר מאשר עם פרוכת, מכל מקום לא נכון להסיר הפרוכת מעל ארון הקודש, לפי שמנהג
פריסת הפרוכת אינו רק לנוי וליופי, אלא הוא על שם מה שנאמר "והבדילה הפרוכת
לכם בין הקודש ובין קודש הקדשים". וגם על דרך כיסוי כלי הקודש. וכן כתב
בשו"ת תרומת הדשן (סימן סח), שהפרוכת התלויה לפני ארון הקודש היא לצניעות.

ולפי
זה גם אם ארון הקודש נאה יותר בלי הפרוכת, אין לשנות ממנהג ישראל הפשוט בכל ישראל
ומיוסד על אדני פז.

ועוד
הוסיף מרן שליט"א, שטעם פריסת הפרוכת, מפני שארון הקודש קדושתו חמורה ביותר
שהוא תשמיש קדושה, ואילו הפרוכת היא "תשמיש דתשמיש" של קדושה, ואין ראוי
שיזונו הקהל את עיניהם מקדושת הארון עצמו כל הזמן. והביא ראיות לדבריו.

והנה
ידוע ומפורסם שמנהג ישראל תורה הוא (תוספות מנחות כ:), ולכן אין לשלוח יד לשנות
ממנהגי ישראל. וכבר האריך הגאון מהר"י קולון בתשובה (שרש ט) להוכיח מהגמרא
(תענית כח:) שאין לבטל שום מנהג. ושכן כתב רבינו יצחק אבן גיאת, שאין לשנות ממנהג
המקום אפילו למנהג אחר טוב ממנו. ע"ש.
וכן כתבו עוד מגדולי הפוסקים. והגאון רבי יהודה עייאש בספר מטה יהודה חלק ב (סימן
תקפב, דף לו ע"א, בד"ה מלך), כתב, שאין לשנות ממנהגי ישראל כלל וכלל,
וכל המשנה ידו על התחתונה ואינו אלא טועה, ונקרא פורץ גדר, מפני שכל מנהג ומנהג יש
לו שורש וצינור למעלה. וכן כתב עוד בספרו שו"ת בית יהודה (חלק אורח חיים סימן ס),
שכל הרבנים אשר הנהיגו את קהלותיהם על פי התורה, היו נזהרים שלא לשנות ממנהגי ישראל כלל, והיו טורחים
לקיים המנהג ומעמידים ומחזקים אותו בדבר המעמיד שאפילו באלף לא בטל.

לפיכך
אף בנידון שלנו, סיים מרן שליט"א, יש להשאיר את המנהג של פריסת הפרוכת על
ארון הקודש על כנו, אף אם הארון עצמו נאה ומפואר ביותר. וכן בבית הכנסת של מרן
שליט"א, מכוסה
הארון בפרוכת, כמנהג ישראל מימים ימימה

An Aron Kodesh without a Curtain

Question: If a synagogue has a truly
elegant Aron Kodesh (holy ark where Sifrei Torah are stored) which the members
now wish to plate with gold, will it be permissible to remove the curtain
covering the Aron in order to show its beauty to all of the worshippers?

Answer: Firstly, the act of enhancing and beautifying the Aron Kodesh is
certainly a great Mitzvah, as our Sages tell us (Shabbat 133b), “This is my G-d
and I shall beautify Him,” one achieves this by beautifying His Mitzvot: Make a
beautiful Sukkah, take a beautiful Lulav, tie beautiful Tzitzit, and write a
beautiful Sefer Torah with nice ink and cover it with beautiful cloth.

The Gemara in Masechet Yoma (70a) states that when the Bet Hamikdash stood,
every person would bring his own Sefer Torah from his house and read from it in
public in order to show off its appearance in public. Rashi (ibid.) explains
this to mean that he would show of the beauty of the Sefer Torah and the glory
of its owner who troubled himself to beatify the Mitzvot, as the verse states,
“This is my G-d and I shall beautify Him.”

Similarly, Maran Harav Ovadia Yosef Shlit”a writes (in his Responsa Yechave
Da’at, Volume 6, Chapter 9) that it is correct to show off the beauty of the
Aron Kodesh when the curtain is pulled aside and the doors of the Aron are
opened to remove the Sefer Torah.

Nevertheless, it is improper to completely remove the curtain covering the Aron
Kodesh, for the wide-spread custom of covering the Aron Kodesh with a curtain
is indeed mentioned in the Tosafot (Megillah 26b). It is not only a matter of
beauty, rather, this is actually based on the verse (Shemot 26, 33), “And the
curtain shall separate for you between the Holy and the Holy of Holies.” (Some
Sephardic communities customarily hang another curtain on the inside of the
doors of the Aron Kodesh, as is quoted by the Responsa Yaskil Avdi, Volume 4,
Orach Chaim, Chapter 7).

Similarly, the Responsa Zera Emet, Volume 1 (Orach Chaim, Chapter 26) writes
that even if the Aron Kodesh is especially magnificent and looks nicer without
a curtain than with one, the curtain should nevertheless not be removed from
the Aron Kodesh, for the custom of hanging a curtain is not merely for
aesthetic purposes; rather, it is based on the verse, “And the curtain shall
separate for you between the Holy and between the Holy of Holies.” It is also
similar to the coverings of the holy vessels. The Responsa Terumat Ha’Deshen
(Chapter 68) writes similarly that the curtain hung on the Aron Kodesh is made
for modesty.

Based on this, even if the Aron Kodesh is more beautiful without a curtain, the
prevalent Jewish custom among all communities should not be changed.

Maran Shlit”a adds that that the reason for hanging a curtain is because the
sanctity of the Aron Kodesh is extremely great since it is a “primary service
to a holy item” while the curtain is merely “secondary service to a holy
vessel” (since it serves the Aron which serves the Sefer Torah). It is not
correct that the congregants be able to feast their eyes on the sanctity of the
Aron Kodesh at all times. He proceeds to brings sources for this matter.

It is well-known that a custom of the entire Jewish nation has the status of
Torah law (see Tosafot Menachot 20b) and it is therefore forbidden to change
customs accepted by the entire Jewish nation. Indeed, Rabbeinu Yosef Cologne
writes lengthily (Chapter 9) to prove from the Gemara (Ta’anit 28b) that one
may not nullify any custom. Similarly, Rabbeinu Yitzchak ibn Giat writes that
one may not change any custom, even if one is doing so to enact a better custom
in its place. Other great Poskim write likewise. Hagaon Harav Yehuda Ayash
writes in his Sefer Mateh Yehuda, Volume 2 (Chapter 582, page 36a) that no
Jewish custom should be changed and anyone who does so is considered a
fence-breacher, for every custom has a Heavenly root. He writes likewise in his
Responsa Bet Yehuda (Orach Chaim, Chapter 60) that all rabbis who have led
their communities based on the Torah were always very careful not to change any
Jewish customs in the least; on the contrary, they would always search to
strengthen the observance of the custom as best they could.

Thus, regarding our case as well, Maran Shlit”a concludes that the custom of
hanging a curtain on the Aron Kodesh should remain intact, even if the Aron is
more beautiful without it. This is indeed the case in Maran Shlit”a’s synagogue
where the Aron Kodesh is covered with a curtain, in accordance with this
age-old Jewish custom

פרוכת שרקום עליה צורת אריות
מצדי לוחות הברית

שאלה: פרוכת שרקום עליה צורת אריות משני צידי לוחות הברית,
האם מותר לעשותה ולתלותה על ארון הקודש מבחוץ?

תשובה: הנושא עליו נסובה השאלה, מורכב,
ולא נביא כאן אלא מקצת מדברי הפוסקים בזה.

כתב
האור זרוע (מסכת עבודה זרה סימן רג), מעשה בקולוניא (שם מקום), שציירו צורת אריות
בחלונות של בית הכנסת, והורה רבינו אליקים להסירן, שהרי נאמר "לא תעשה לך פסל וכל
תמונה". ועוד, שכשמתפללים ושוחין (משתחוים) כנגד הצורות האלה, נראה כמי ששוחה
לצורות. ויש בדבר איסור. וכתב על זה האור זרוע: וזכורני, שבימי חורפי, ראיתי שהיו
מציירים בבית הכנסת עופות ושאר חיות, ודנתי שאסור לעשות כן, שמחמת שנותן לבו ליופי
הצורות, אינו מכוין בתפלתו. והביא ראיות לדבריו.

ומרן
הבית יוסף (יורה דעה סימן קמא), דחה דברי רבינו אליקים. וכתב שאין בדבר איסור מן
הדין, אלא בצורת אדם בולטת (שנראים כל פניו. אבל אם נראה רק חצי מצד הפנים, גם כן
אין בדבר איסור. כמו שהורה מרן שליט"א לגבי קמעין שעשו עם דמות פניו של רבי
יצחק כדורי לפני כחמש עשרה שנה). אבל בצורה של אריה וכדומה, אין בדבר איסור.

אולם
מרן הבית יוסף עצמו, בתשובתו שבשו"ת אבקת רוכל (סימן סג), האריך בנדון זה, וכתב שאין לעשות כן.
כלומר, אין לעשות צורות של אריות וכדומה על הפרוכת או על היכל הקודש עצמו, וכתב
שבאמת ראוי לכל מי שנגע יראת ה' בלבו למחות בתוקף על זה, להסיר צורת אריות שבבית
הכנסת, בפרט שיש בדבר חשד, שנראה כאילו הציבור משתחוים לצורות האריות שבבית הכנסת.
ועל כל פנים בבית הכנסת שהוא מקום מקדש מעט, אין לעשות צורות כאלה.

והגאון
מרן החיד"א (בספר
שיורי ברכה יורב דעה סימן קמא) הביא בשם גאון אחד, שהדבר פשוט שבבית הכנסת או בבית
המדרש שמתפללים שם בקביעות, אסור להשהות צורות אריות. וכתב שהמורה להתיר בזה עתיד
ליתן את הדין.

ולמעשה
מנהג ארץ ישראל, כפי שהובא בדברי הפוסקים, היה להמנע לגמרי מעשיית צורות בבית
הכנסת. והגאון רבי שמואל הלר, שהיה רב בעיר צפת, האריך בקונטרס מיוחד בענין זה,
אודות עולים חדשים שבאו מארצות אירופה ואשכנז, שציירו על דלתות ארון הקודש של בית
הכנסת האר"י בצפת, צורות בולטות של אריה וצבי, והעלה שהעיקר להלכה לאסור בזה,
בפרט כאן בארץ ישראל שכל הספרדים החמירו בזה, ולכן אף הבאים מאשכנז עליהם להחמיר
כמנהג המקום.

ולסיכום, לאחר אריכות בנושא, כתב מרן שליט"א
(שו"ת יחוה דעת ח"ג סימן סב), שיש לאסור לתלות פרוכת שמצוייר עליה
אריות, על ההיכל של ארון הקודש. וכתב שרבני ישראל נקראים לדרוש ברבים על כך, ולדבר
על לב הגבאים בבתי הכנסת להסיר צורות אלה, ולפרסם שלא ימשיכו לעשות פרוכות כאלה,
ולמוכיחים ינעם, ועליהם תבא ברכת טוב

A Curtain Covering an Aron Kodesh with the Form of Lions
Alongside the Ten Commandments Embroidered onto it

Question: Is it permissible to order a
curtain embroidered with the image of lions standing on either side of the Ten
Commandments and hang it up on the outside of the Aron Kodesh?

Answer: The subject matter that this question is based on is quite
complicated and involved and we shall therefore discuss only some of the words
of the Poskim as they apply here.

The Ohr Zarua (Masechet Avodah Zara, Chapter 203) writes that there was an
incident in Cologne where images of lions were drawn on the windows of the
synagogue and Rabbeinu Elyakim ruled that they must be removed based on the
verse, “You shall not make for yourself a statue or any image.” Furthermore,
when the congregation prays and bows while facing these images, it seems as if
they are bowing to the images and this is forbidden. The Ohr Zarua adds: “I
remember that when I was younger, they would draw forms of birds and other
animals in the synagogue and I ruled that this is forbidden, for this would
cause people to pay attention to the beauty of the images and not to
concentrate on their prayer.” He brings sources to support his view.

Maran Ha’Bet Yosef (Yoreh De’ah, Chapter 141) rejects Rabbeinu Elyakim’s
opinion and writes that the only true prohibition applies to a protruding human
figure (whose entire face can be seen; however, if only half of the face can be
seen, this is likewise not prohibited). However, the forms of lions and the
like are not forbidden.

On the other hand, Maran Ha’Bet Yosef himself in his Responsa Avkat Rochel
(Chapter 63) writes lengthily about this matter and writes that one should not
make forms or images of lions and the like on the curtain of the Aron Kodesh or
on the Aron Kodesh itself. He adds that one who is truly G-d-fearing should
protest vehemently until the images of the lions are removed from the
synagogue, especially because there is concern that it may seem that the
congregation is bowing to the images of these lions. In any event, these forms
should not be made in a synagogue which is considered a “Miniature Bet Hamikdash.”

Maran Ha’Chida (in his Sefer Shiyurei Beracha, Yoreh De’ah, Chapter 141) quotes
a certain Gaon who writes that it is obvious that one may not allow such images
of lions in synagogues or Batei Midrash (Houses of Study) where people pray on
a regular basis. He adds that anyone who rules leniently on this matter will
have to give reckoning before Hashem for this.

Halachically speaking, the custom in Israel was to completely abstain from
making any images in the synagogue, as is quoted in the works of the Poskim.
Hagaon Harav Shmuel Heller, a rabbi in Tzefat, writes lengthily on this matter
in a special pamphlet dedicated to this topic. Regarding new immigrants to
Israel from Germany and other places in Europe who drew protruding forms of
lions and deer on the Aron Kodesh of the Ari z”l’s synagogue in Tzefat, he
writes that according to the letter of the law, this is forbidden, especially
in Israel where Sephardic Jews had ruled stringently on this law. Thus, even
those who had emigrated from Ashkenazi countries were obligated to follow the
more stringent view in accordance with the pre-established custom of the place.

Summary: After dealing with this matter extensively, Maran Shlit”a
writes (in his Responsa Yechave Da’at, Volume 3, Chapter 62) that it is
forbidden to hand a curtain embroidered with images of lions on the Aron
Kodesh. He adds that rabbis in Israel and all over the world for that matter
must raise public awareness about this issue, convince the caretakers of
synagogues to remove such curtains and other such forms around the synagogue,
and to no longer produce such curtains with these images

****

Announcements

1) To Family A Hodari 

for the flower decorations during Shavuot

2) To Family J Jacobs 

for preparing the speakers & refreshments 

during the night of Shavuot

3) To Family M Maman

for arranging the ice cream Kiddush 

on the 2nd day of Shavuot

4) To D Menashe

&

the kind donors for the ice cream kiddush

***

*** 

SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע"ט

Summer
Timetable 5779 – 2019

*             For those not in the Bet Hakeneset, but wishing to
bring in Shabbat with the Kahal, candles should be lit about 30 minutes after
the time listed for Minha and Kabbalat Shabbat. (Unless the time listed in the ‘latest
candle lighting’ column is earlier, when candles should be lit by that time, in all
cases.)

Avot Ubanim 5:00 pm

Mincha 6:00 pm

Followed by
Shiur

Anyone wishing
to donate a Kiddush Please email Moorlanenews

****

Q
& A on Parashat Naso

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

1. What is the significance of the number 8,580 in this weeks Parsha?
   4:47-48 – It is the number of leviim between ages thirty and fifty.
2. Besides transporting the Mishkan, what other service performed by the leviim is referred to in this Parsha?
   4:47 – Singing and playing cymbals and harps to accompany the sacrifices.
3. On which day did Moshe teach the command to send those who are temeim (ritually impure) out of the camp?
   5:2 – The day the Mishkan was erected.
4. Name the three camps in the desert.
   5:2 – The camp of the Shechina was in the center, surrounded by the camp of Levi which was surrounded by the camp of Yisrael.
5. Who was sent out of each of the camps?
   5:2 – A metzora was sent out of all three camps. A zav was permitted in the camp of Yisrael but excluded from the two inner camps. A person who was tamei from contact with the dead had to leave only the camp of the Shechina.
6. A person stole from another and swore that he was innocent. If he later confesses his guilt, what are his obligations?
   5:6-8 – He pays the principle plus a fifth to the victim, and brings a korban asham.
7. Who determines which kohen receives the gifts that must be given to the kohanim?
   5:10 – The giver.
8. What does the Torah promise a person who gives matnot kehuna?
   5:10 – Great wealth.
9. Why are the verses about matnot kehuna followed by the verses about the sotah?
   5:12 – To teach that someone who withholds the gifts due the kohanimis deserving of eventually bringing his wife to the kohanim to be tried as a sotah.
10. Why is the sotah given water from the holy basin?
    5:17 – The holy basin was made from the mirrors of the righteous women who left Egypt; the sotah strayed from the example set by these women.
11. What does the kohen do to the hair of a sotah?
    5:18 – He uncovers it.
12. When a sotah who is guilty of adultery drinks the water, she dies in a very specific fashion. What happens to the adulterer?
    5:22 – He dies a similar death.
13. Before the name of G-d is erased, the sotah has the option either to admit guilt or to drink the water. Does she have a third option?
    5:27 – Yes, she can refuse both: She can refuse to admit guilt and also refuse to drink the water. (After the Name of G-d is erased, she loses this option.)
14. What are chartzanim? What are zagim?
    6:4 – Chartzanim are seeds. Zagim are peels.
15. What sin does a Nazir commit against himself?
    6:11 – He abstains from enjoying wine.
16. Where was the cut hair of a Nazir placed?
    6:18 – It was placed on the fire under the pot in which the nazirsshelamim offering was cooked.
17. A kohen should bless the people "with a full heart". What word in the Parsha conveys this idea of "a full heart"?
    6:23 – "Amor."
18. What is the meaning of the blessing "May G-d bless you and guard you?"
    6:24 – "May G-d bless you" that your property may increase, "and guard you" from robbery.
19. What is the meaning of the blessing "May G-d lift up His countenance upon you?"
    6:26 – "May He suppress His anger."
20. The tribe of Yissachar was the second tribe to offer their gifts. Why did they merit this position?
    7:18 – The Tribe of Yissachar was well versed in Torah. Also, they proposed the idea that the nesiim should offer gifts.

 ****

Halachot
from Maran Rabbi Ovadia Yosef Ztz'l

הנחת תפילין
על גבי השעון – מעשה עם הרב מטשיבין

שאלה: כשמניח
אדם תפילין בבוקר, האם צריך מן הדין להסיר את שעון היד בכדי שלא תהיה חציצה בין
התפילין ליד, או שאין צורך להקפיד על כך?

תשובה: במשנה
במסכת מגילה (כד:) מבואר, שחציצה (דבר שמפריד בין התפילין לאדם), פוסלת בתפילין, והמניח את התפילין על בגדיו לא יצא ידי
חובתו. וכתב רבינו הרא"ש, כי איסור חציצה בתפילין של יד נלמד מהפסוק, שנאמר
"והיה לך לאות על ידך", שלא יהיה דבר חוצץ בין התפילין לידך. והביא
סימוכין ללימוד זה.

אולם יש מקום לדון אם דין זה נוהג גם במקום שרצועות
התפילין נמצאות שמה, או שדוקא במקום שהבית של התפילין מונח, שם יש להקפיד שלא תהיה
שום חציצה בין היד לתפילין,
אבל במקום הרצועות, אין דין חציצה
כלל.

דברי הרשב"א
ואמנם כתב רבינו הרשב"א
בתשובה, שאין איסור חציצה נוהג בתפילין אלא במקום הקציצה, (כלומר הבית של התפילין
שבו מונחות הפרשיות), אבל ברצועות אין דין חציצה נוהג. אלא שסיים, שאינו כותב כן
אלא להלכה, אבל למעשה יש ללכת אחר המנהג שנזהרים שלא תהיה חציצה אף במקום הרצועות.

הרמ"א, קושית המגן אברהם, והסבר מרן
זצ"ל
והרמ"א בהגהת השלחן ערוך
(סימן כז) הביא את דברי הרשב"א שאין דין חציצה נוהג אלא בבית של התפילין, אבל
ברצועות לא שייך דין חציצה. והקשה עליו המגן אברהם שהרי מקור הלכה זו היא
מהרשב"א, והרשב"א עצמו סיים שאינו כותב אלא להלכה, אבל למעשה יש להזהר
שלא תהיה חציצה אף במקום הרצועות, ואם כן כיצד כותב הרמ"א דין זה להלכה?
ותירץ המגן אברהם,
שסובר הרמ"א, שלא כתב
הרשב"א שיש להזהר, אלא בהנחת התפילין על גבי בגד ממש, אבל בחציצה
מועטת, כגון שכרוכה לו איזו רצועה על ידו, אין חשש חציצה בזה. ומרן רבינו
עובדיה יוסף זצוק"ל הוסיף לתרץ, על פי מה שכתבו כמה מגדולי הפסוקים, שכל מקום
שמצינו לגאון שכתב דין להלכה ולא למעשה, אין זאת אלא מפני ענותנותו, אבל באמת יש
מקום להתחשב בדבריו אף למעשה. ולפי זה בודאי שיש להקל לכרוך את רצועות התפילין על
גבי שעון היד.

דברי שאר הפוסקים
אולם הגאון רבי שניאור זלמן מלאדי
בעל התניא כתב, שאף ברצועות שייך דין חציצה, ומכל מקום כתב שאין לחוש בזה אלא דוקא
בכריכה הראשונה של הרצועות, שהיא סמוכה למקום הבית של התפילין, אבל מדבריו מבואר
שגם הוא מודה לעצם דברי הרמ"א, שבשאר הכריכות של הרצועה אין לחוש לחציצה
מועטת. וכן כתב הגאון רבי שלמה קלוגר ועוד מן הפוסקים, ויש בזה אריכות בדברי ראיות
וסברות בדבריהם. ואיך שיהיה, לענין שעון יד שהוא מונח אחר שבעת הכריכות שעל הזרוע,
בודאי שמעיקר ההלכה יש להקל בזה שלא לחוש לחציצה.

פגישת מרן עם הרב מטשיבין
והגאון רבי דוב בעריש וינפלד
מטשיבין, שהיה מגדולי רבני ירושלים בדור שלפנינו, כתב בספרו להחמיר בזה. וכשפגשו
פנים אל פנים מרן רבינו הגדול זצוק"ל בימי צעירותו, העיר את תשומת לבו למה
שכתב בזה בספרו יביע אומר, להקל בחציצה שעל ידי שעון היד לגבי תפילין, והגאון
ז"ל אמר לו שגם הוא סובר להקל בזה, ומתחילה כתב להחמיר מפני שחשב שהשעון מונח
למעלה בזרוע במקום הכריכות הראשונות, אבל באמת גם הוא מודה שלדינא יש להקל בזה כל
שהשעון מונח סמוך לפרק כף היד אחר הכריכות שעל הזרוע.

ולכן להלכה, המחמיר להסיר את
שעון היד מזרועו בעת הנחת התפילין תבא עליו ברכה, וכן היה נוהג מרן רבינו
זצ"ל, אולם מן הדין אין צורך להסיר את שעון היד בשעת הנחת התפילין, כי לא
שייך דין חציצה במקום זה.

ומאחר והזכרנו את הרב מטשיבין, נוכל להזכיר,
שמעשה היה לפני יותר משישים שנה, שישב אחד הרבנים בסמוך לרב מטשיבין בשעת לימודו,
והיה מונח שם ספר "יביע אומר" של מרן זצ"ל. אמר אותו רב להגאון
מטשיבין, "לדעתי, המחבר יביע אומר יהיה אחד מגדולי הדור", אמר לו הרב
מטשיבין, "לדעתי כבר עתה הוא אחד מגדולי הדור"!

Wrapping the Tefillin Straps
Over One’s Watch-

An Incident Regarding the
Tschebiner Rav zt”l

Question: When
one dons the Tefillin in the morning, must one remove one’s watch so that there
is no separation between the Tefillin straps and one’s hand or is this not a
concern?

Answer: The
Mishnah (Megillah 24b) states that a separation between the Tefillin and one’s
arm invalidates the donning of the Tefillin; thus, if one dons Tefillin on top
of one’s garments, one has not fulfilled his obligation. The Rosh writes that
the prohibition of having a separation regarding Tefillin is derived from the
verse, “And it shall be for you for a sign on your hand,” which teaches us that
there may not be any separation between the Tefillin and one’s hand.

Nevertheless, we must analyze whether this law applies
where the Tefillin straps are bound around the arm or if this limitation only
applies where the box of the Tefillin itself (the “Bayit” or phylactery)
rests and the law prohibiting a separation does not apply at all to the place
of the Tefillin straps.

The Opinion of the Rashba
Indeed, the Rashba writes in one of his responses that the law prohibiting a
separation regarding Tefillin applies only where the box of the Tefillin rests
and this law does not apply to the straps. He nevertheless concludes, “I am
writing this as Halacha. However, practically speaking, one should follow the
custom that people follow to be careful of separations even in the place of the
straps.”

The Rama, the Magen Avraham’s Question, and Maran zt”l’s
Explanation
The Rama (in his notation on Chapter 27) quotes the Rashba’s opinion that the
laws of separation apply only to the box of the Tefillin but not to the
Tefillin straps. The Magen Avraham questions this ruling, for the source of
this Halacha is the response of the Rashba and the Rashba himself concludes
that although this may be the Halacha, practically, one should be careful not
to have separations even in the place of the Tefillin straps! If so, how could
the Rama quote this law as Halacha? The Magen Avraham answers that the Rama
understood that the Rashba only wrote what he did regarding an actual
separation, such as donning Tefillin on top of a garment; however, regarding a
small separation, such as if one has a small strap wrapped around one’s hand,
there is no concern of separation regarding this object. Maran Rabbeinu Ovadia
Yosef zt”l adds based on the words of the great Poskim that whenever we
find a Posek writing a law “as Halacha but not for practice,” this is only
meant as his show of humility, but his opinion can be accepted for practice as
well. Based on this, there is certainly room for leniency to allow wrapping
one’s Tefillin straps over one’s watch.

The Opinions of Other Poskim
On the other hand, the great Hagaon Harav Shneur Zalman of Liadi, author of the
Tanya, writes that the law prohibiting separations applies to the Tefillin
straps as well; however, he writes that there is only room for concern
regarding the place where the first wrapping of the strap occurs for it is
close to the place where the box of the Tefillin is laid. His words imply that
he agrees to the opinion if the Rama that there is no concern of a small
separation regarding the rest of the windings of the Tefillin straps. Hagaon
Harav Shlomo Kluger and other great Poskim rule likewise based on proofs and
sources. In any event, regarding a watch which is located after the seven
windings of the strap on the arm, there is certainly room for leniency
according to Halacha not to be concerned with a separation.

Maran’s Meeting With the Tschebiner Rav
Hagaon Harav Dov Berish Weidenfeld zt”l of Tschebin, one of the greatest
Torah scholars of Jerusalem in the previous generation, rules stringently on
this matter in his work. When Maran zt”l met him face to face in his
youth, he pointed out his lenient approach for wrapping the Tefillin straps
over one’s watch recorded in his Responsa Yabia Omer. The Tschebiner Rav told
Maran that he also agreed that there was room for leniency and he only ruled
stringently originally because he thought the watch was placed higher up on the
arm where the first windings of the strap were. However, even he agreed that there
was room for leniency as long as the watch is placed on one’s wrist, after the
seven windings around the arm.

Thus, halachically speaking, one who acts stringently and
removes his watch before donning Tefillin is especially praiseworthy; indeed,
this was the custom of Maran zt”l. However, according to the letter of
the law, there is no obligation to remove one’s watch before donning one’s
Tefillin, for the laws of separation do not apply in this place.

Since we have mentioned the Tschebiner Rav, let us a
recount an interesting incident involving him. Once, more than sixty years ago,
a certain rabbi was seated next to the Tschebiner Rav as he was leaning and
there was a copy of Maran’s “Yabia Omer” in front of him. The rabbi pointed out
to the Gaon of Tschebin, “In my opinion, the author of ‘Yabia Omer’ will be one
of the luminaries of the generation.” The Tschebiner Rav replied, “In my
opinion, he is already one of the luminaries of the generation!”

****

Announcements

***

Rosh Chodesh Sivan

Monday night / Tuesday 4th June 

***

Shavuot Time Table

also attached to this email

***

*** 

SAVE THE DATE

ALL INVITED

***

SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע"ט

Summer
Timetable 5779 – 2019

*    For those not in the Bet Hakeneset, but wishing to
bring in Shabbat with the Kahal, candles should be lit about 30 minutes after
the time listed for Minha and Kabbalat Shabbat. 

(Unless the time listed in the ‘latest
candle lighting’ column is earlier, when candles should be lit by that time, in all
cases.)

Avot Ubanim 5:00 pm

Pirke Avot 5:50 pm

Mincha 6:00 pm

Followed by
Shiur

*****

Anyone wishing
to donate a Kiddush Please email Moorlanenews

****

Q
& A on Parashat Bechukotai

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

1. To what do the words "bechukotai telechu" (walk in My statutes) refer?
   26:3 – Laboring in Torah learning.
2. When is rain "in its season"?
   26:4 – At times when people are not outside (e.g. Shabbat nights).
3. What is the blessing of "v'achaltem lachmechem l'sova" (and you shall eat your bread to satisfaction)?
   26:5 – You will only require a little bread to be completely satisfied.
4. What is meant by the verse "and a sword will not pass through your land"?
   26:6 – No foreign army will travel through your land on their way to a different country.
5. Mathematically, if five Jewish soldiers can defeat 100 enemy soldiers, how many enemy soldiers should 100 Jewish soldiers be able to defeat?
   26:4 – Two thousand.
6. How much is "revava"?
   26:4 – Ten thousand.
7. Which "progression" of seven transgressions are taught in Chapter 26, and why in that particular order?
   26:14,15 – Not studying Torah, not observing mitzvot, rejecting those who observe mitzvot, hating Sages, preventing others from observing mitzvot, denying that G-d gave the mitzvot, denying the existence of G-d. They are listed in this order because each transgression leads to the next.
8. What is one benefit which the Jewish People derive from the Land of Israel's state of ruin?
   26:32 – No enemy nation will be able to settle in the Land of Israel.
9. What was the duration of the Babylonian exile and why that particular number?
   26:35 – 70 years. Because the Jewish People violated 70 shemita and yovel years.
10. How many years did the Jewish People sin in Israel up till the time the northern tribes were exiled?
    26:35 – 390 years.
11. In verse 26:42, the name Yaakov is written with an extra "vav." From whom did Yaakov receive this extra letter and why?
    26:42 – In five places in the Torah, Yaakov's name is written with an extra "vav" and in five places the name Eliyahu is missing a "vav." Yaakov "took" these vavs as a pledge that Eliyahu will one day come and announce the redemption of Yaakov's children.
12. What positive element is implied by the words "and I will bring them into the land of their enemies"?
    26:41 – G-d Himself, so to speak, will bring them into their enemies' land. This means that even when the Jews are in exile, G-d will supply them with leaders who inspire them to keep the Torah. This guards the Jews from assimilating into the host culture.
13. In verse 26:42, why is the word "remember" not used in connection with the name of Yitzchak?
    26:42 – Because the image of Yitzchak's ashes (who was prepared to be brought as an offering) upon the altar is always before G-d.
14. Why does the Torah say in 26:46 "Torot" (plural) and not "Torah" (singular)?
    26:46 – To teach that both the Written Torah and the Oral Torah were given to Moshe on Har Sinai.
15. What happens when a poor person dedicates the value of a man to the BeitHamikdash and doesn't have sufficient funds to fulfill his vow?
    27:8 – The person whose value was donated goes before the kohen, who sets the obligation according to the poor person's ability to pay.
16. If a person says "The leg of this animal shall be an olah offering," the animal is sold and sacrificed as an olah offering. What is the status of the money received for the animal?
    27:9 – The money is "chullin," meaning it does not have "holy" status, except for the value of the animal's leg which does have "holy" status.
17. If a person dedicates his ancestral field to the Beit Hamikdash and fails to redeem it before yovel what happens to the field?
    27:16 – It becomes the property of the kohanim who are on rotation at the beginning of yovel.
18. Where must "ma'aser sheini" be eaten?
    27:30 – In Jerusalem.
19. When a person redeems "ma'aser sheini" what happens to the food? What happens to the redemption money?
    27:31 – The food becomes permissible to him outside of Jerusalem. The redemption money must be brought to Jerusalem and used to purchase food to be eaten there.
20. How does a person tithe his animals?
    27:32 – He passes them through a door individually and every tenth animal he marks with a rod smeared with red dye.

****

Halachot
from Maran Rabbi Ovadia Yosef Ztz'l

הגבהת העקבים
בשעת אמירת הקדושה

שאלה: כשאומרים
הקהל עם החזן "קדושה" (נקדישך ונעריצך וכו') בשעת חזרת הש"ץ, האם
יש לדלג בהגבהת העקבים בשעת אמירת "קדוש קדוש קדוש", ומה גובה הדילוג
שיש לדלג, והאם יש לדלג גם באמירת "ברוך כבוד ה'", ו"ימלוך ה'"?
הגבהת העקבים בשעת אמירת
"קדוש"

תשובה: לגבי
הגבהת העקבים בשעת אמירת קדוש קדוש קדוש. נוהגים לדלג מעט בשעת אמירת קדוש קדוש
קדוש, שבכל פעם שאומר "קדוש", מגביה את עקביו פעם אחת. שבשעת הגבהתו על
ידי דילוג כל שהוא, הרי כאילו הוא נושא עצמו לשמים, כמו שנושא אדם את עיניו למעלה,
ולכן נהגו לעשות כן בשעת אמירת הקדושה. ומנהג זה יסודתו בהררי קודש, ונהגו בו בכל
תפוצות ישראל. ומקור המנהג במדרש שהובא בבית יוסף "שירימו עקביהם עם גופן בעת
שמקדישים אותי". וכן בספר היכלות,
שהובאו דבריו בשבלי הלקט ובטור,
הובא מנהג זה. והמאירי כתב, שנוהגים כן כדי להדמות למלאכים שנאמר "מלאכי
צבאות ידודון ידודון".

מה גובה הדילוג שיש לדלג?
ולענין כמה הוא גובה הדילוג שיש
לדלג. כתב הגאון רבי יוסף חיים בספר בן איש חי, שבכל דילוג שמדלג באמירת
"קדוש",
יגביה עצמו מעט יותר ממה שעשה קודם
לכן. שתהיה כל הגבהה בתוספת מעט מחברתה,
שהרי מעלין בקודש. וכדבריו פסקו
עוד מרבותינו המקובלים והפוסקים, ובהם הגאון רבי דוד עראמה בשם מהר"ר מנחם
מריקאנטי ז"ל. אבל בספר כף החיים כתב, שאף על פי דברי
המקובלים, אין לעשות כן, ושעל פי קבלת האר"י, "קדוש" הראשון, הוא מעולה מהשאר, ועל כן בודאי שלא נכון להגביה
עצמו יותר באמירת קדוש השני והשלישי. וכן מנהג רוב ישראל, שאין אנו משנים בגובה
הדילוג, אלא מגביהים העקב בצורה שוה פעם אחת בכל אמירת קדוש.

אותם שנהגו לדלג ולקפוץ יותר מדאי
וכתב מהרש"ל, רבינו שלמה
לוריא, בספר ים של שלמה, וזו לשונו: ואני תמה, מאין להם לאותם שרוקדים וקופצים
כלפי מעלה בעת הקדושה, ולדעתי מנהג בורים (טיפשים) הוא, כי לא מצינו בספר היכלות
(שהוא המקור למנהג הדילוגים) שום ריקוד בקדושה, אלא נשיאת הגוף כלפי מעלה, דומה
לנשיאת העינים כלפי מעלה, ולא אמר שרוקדים או קופצים למעלה, או שנושאים רגליהם,
אלא שירימו עקביהם, והיינו שירימו מעט עקביהם עם התנשאות הגוף, ולא יותר. ומכאן
שאין להגביה עצמו יותר מדאי כמנהג העושים כן.

דילוג בשעת אמירת "ברוך כבוד ה' ממקומו"
ונוהגים להגביה את העקבים מן הקרקע
גם שעונים "ברוך כבוד ה' ממקומו", וכן כשאומרים
"ימלוך ה' לעולם" וכו'. שכן כתב השל"ה הקדוש, והביאו דבריו גדולי
האחרונים. ואף על פי שיש מרבותינו המקובלים שכתבו שאין לנהוג כן, מכל מקום מנהגינו
להגביה את העקבים גם באמירת פסוקים אלה, ואין לזוז מהמנהג. וכן נהג מרן הרב עובדיה
יוסף זצ"ל.
ובספרו הליכות עולם (פרשת תרומה) הוסיף,
שיש מקום לומר שאף לפי המקובלים אין חיסרון בדבר, רק שלדעתם אין צורך לנהוג כן.

ולסיכום: יש
להגביה את העקבים פעם אחת בכל פעם שאומר "קדוש" בשעת הקדושה. ויש להגביה
את העקבים רק מעט, ולא לקפוץ יותר מדאי. ויש להגביה את העקבים באופן שוה בכל פעם.
ונהגו להגביה את העקבים גם בשעת אמירת "ברוך כבוד ה'", ו"ימלוך
ה' לעולם".

Raising One’s Heels While Reciting Kedusha

Question: When
the congregation recites Kedusha (Nakdishach Ve’Na’aritzach) with the
Chazzan during the Chazzan’s repetition of the Amida, should one raise one’s
heels while saying “Kadosh Kadosh Kadosh”? If so, how high
should one raise them? Also, should one raise one’s heels while reciting the
verses of “Baruch Kevod Hashem” and “Yimloch”?

Raising One’s Heels While Reciting “Kadosh”
Answer: Regarding raising one’s heels while reciting “Kadosh Kadosh
Kadosh”, it is customary to raise one’s heels slightly while saying “Kadosh
Kadosh Kadosh” and every time one recites the word “Kadosh”,
one should raise one’s heels three times such that at the end of the verse, one
will have raised his heels nine times. The reason for this raising of one’s
heels is for one to show as though one is lifting one’s self toward Heaven,
similar to one who raises his eyes heavenward. This is why it is customary to
do so during the recitation of the Kedusha. This custom has holy roots and the
entire Jewish nation observes this custom. The source for this custom can be
found in the Midrash quoted by the Bet Yosef that “the Jewish nation should
raise their heels when they sanctify Me [Hashem]”. This custom is also
mentioned by the Sefer Heichalot whose words are quoted by the Shiboleh
Ha’Leket and the Tur. The Meiri writes that the reason for this custom is in
order to be similar to the angels, as the verse states, “The angels of legions
will surely stir.”

How High Must One Raise One’s Heels?
Regarding how high one should raise one’s heels, Hagaon Rabbeinu Yosef Haim
writes in his Sefer Ben Ish Hai that every one of the three springings that one
performs while saying the word “Kadosh” should be a drop higher than the
previous one, for we always ascend in holiness.  Other Mekubalim and
Poskim, such as Hagaon Harav David Arama in the name of Rabbeinu Menachem Reikanati
zt”l, rule likewise. However, the Kaf Ha’Chaim writes that even
according to the Mekubalim one should not do so, especially since according to
the Ari z”l, the first “Kadosh” is loftier than the rest, it is
surely incorrect to raise one’s self higher during the recitation of the second
and third “Kadosh”. Such is the custom among most communities that one
does not ascend in the height of the springings; rather, the heels are raised
equally all three times during every recitation of the word “Kadosh”.

Those Who Spring Excessively  
The Maharshal, Rabbeinu Shlomo Luria, in his Sefer Yam Shel Shlomo writes: “I
wonder where those who dance and jump during the Kedusha get this custom from.
In my opinion, this is a foolish custom, for we do not find any mention of
dancing during Kedusha in the Sefer Heichalot (the source for the custom of
raising one’s heels); rather, we only find mention of lifting one’s body
upwards similar to one raising one’s eyes upwards. He (the author of the Sefer
Heichalot) has not written to dance or lift one’s feet upward, rather, to lift
one’s heels, meaning one should raise his heels slightly while lifting his
body, and no more than this.” We can see clearly that one should not overly
raise himself as some customarily do.

Raising Oneself While Reciting “Baruch Kevod Hashem
Mi’Mekomo”
It is customary to raise one’s heels while reciting the verses of “Baruch
Kevod Hashem Mi’Mekomo” and “Yimloch Hashem Le’Olam” as well. The
great Acharonim quote this opinion in the name of the saintly Shela (Rabbeinu
Yeshaya Horowitz zt”l, author of the Shenei Luchot HaBerit). Even though
some Mekubalim have said not to do so, nevertheless, our custom is for one to
raise one’s heels while reciting these verses as well and one should not
deviate from this custom. This was also the custom of Maran Rabbeinu Ovadia
Yosef zt”l. In his Sefer Halichot Olam (Parashat Terumah), Maran zt”l
adds that it is possible that according to the Mekubalim there is nothing wrong
with this custom; rather, they maintain that it is just unnecessary.

Summary: One
should raise one’s heels three times every time one recites the word “Kadosh”
during the Kedusha. One should raise one’s heels only slightly and not spring
too high. Also, one should raise one’s heels equally every time. It is
customary to raise one’s heels while reciting the verses of “Baruch Kevod
Hashem Mi’Mekomo” and “Yimloch Hashem Le’Olam” as well.

****

Announcements

Invitation

FAMILIES
AILION and LEVITEN 

would be delighted for the congregation 

to join them at a
Kiddush on 

Shabbat Behar 

In the hall

Of the Bet Hakeneset 

to celebrate the Aufruf of 

Olivia and Daniel.

Moorlanenews

would like to use this opportunity

to wish 

Family Leviten

&

our very dear friends

Mr & Mrs Stuart Ailion

and their son

Daniel

a very big mazal tov on the upcoming wedding

A special thank you to

Stuart 

for always being a pillar and loyal member of the Bet Hakeneset

and giving up countless hours of his time 

for the needs of the Bet Hakeneset

Besiman Tov to both Families

Many semachot

**** 

SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע"ט

Summer
Timetable 5779 – 2019

*    For those not in the Bet Hakeneset, but wishing to
bring in Shabbat with the Kahal, candles should be lit about 30 minutes after
the time listed for Minha and Kabbalat Shabbat. (Unless the time listed in the ‘latest
candle lighting’ column is earlier, when candles should be lit by that time, in all
cases.)

Avoy Ubanim 5 pm

Pirke Avot 5:50 pm

Mincha 6:00 pm

Followed by
Shiur

Anyone wishing
to donate a Kiddush Please email Moorlanenews

****

Q
& A on Parashat Behar

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

1. Why does the Torah specify that the laws of shemita were taught on Har Sinai?
   25:1 – To teach us that just as shemita was taught in detail on Har Sinai, so too, all the mitzvot were taught in detail on Har Sinai.
2. If one possesses shemita food after it is no longer available in the field, what must he do with it?
   25:7 – Remove it from his property and declare it ownerless.
3. The Torah commands, "You shall sanctify the fiftieth year." How is this done?
   25:10 – At the beginning of the year the Beit Din declares, "This year is kadosh (sanctified)."
4. Which two "returns" are announced by the shofar during yovel?
   25:10 – The return of the land to its original owner, and the "return" (freedom) of the slave from slavery.
5. From where does the yovel year get its name?
   25:10 – From the sounding of the shofar. A ram's horn is called a yovel.
6. What prohibitions are derived from the verse "v'lo tonu ish et amito — a person shall not afflict his fellow"?
   25:17 – One may not intentionally hurt people's feelings, nor give bad advice while secretly intending to reap benefit.
7. What is the punishment for neglecting the laws of shemita?
   25:18 – Exile.
8. If shemita is observed properly, how long is the crop of the sixth year guaranteed to last?
   25:21,22 – From Nissan of the sixth year until Sukkot of the ninth year.
9. After selling an ancestral field, when can one redeem it?
   25:24 – After two years following the sale, until yovel. At the beginning of yovel it returns to the family automatically.
10. Under what circumstance may one sell ancestral land?
    25:25 – Only if one becomes impoverished.
11. If a home in a walled city is sold, when can it be redeemed?
    25:29 – Only within the first year after the sale. Afterwards, even in yovel, it does not return.
12. What does the word "days" mean in this week's Parsha?
    25:29 – The days of an entire year.
13. What is considered a walled city?
    25:29 – A city that has been surrounded by a wall since the time of Yehoshua.
14. What is the definition of a "ger toshav"?
    25:35 – A non-Jew who lives in Eretz Yisrael and accepts upon himself not to worship idols.
15. To what is one who leaves Eretz Yisrael compared?
    25:38 – To one who worships idols.
16. Why does Rashi mention the plague of the firstborn in this week's Parsha?
    25:38 – The prohibition against taking interest is accompanied by the phrase, "I am the L-rd your G-d who took you out of Egypt." Rashi explains that just as G-d discerned in Egypt between those who were firstborn and those who were not, so too will G-d discern and punish those who lend with interest, pretending they are acting on behalf of others.
17. List three prohibitions which demonstrate the dignity with which one must treat a Jewish indentured servant.
    25:39-43 –
    1. Do not make him perform humiliating tasks
    2. Do not sell him publicly
    3. Do not make him perform unnecessary jobs
18. Who supports the family of the Jewish indentured servant during his years of servitude?
    25:41 – His master.
19. If a Jew is sold as a servant to a non-Jew, does he go free after six years?
    25:54 – No. If he is not redeemed with money, he must wait until the yovel to go free.
20. Where is it permitted to prostrate oneself on a stone floor?
    26:1 – In the Mikdash.

****

Halachot
from Maran Rabbi Ovadia Yosef Ztz'l

הדחת כלים בשבת

הכנה משבת לחול

במסכת
שבת (דף קיח.) למדנו, שאסור להכין משבת לחול. כלומר, אסור לעשות דבר בשבת, כאשר אין בו צורך ליום
השבת עצמו. ולמשל, אסור לחמם מאכל בשבת לצורך מוצאי שבת. וכן כל כיוצא בזה.

וכך
מבואר במסכת שבת (שם), שאסור להדיח (לשטוף)
כלים בשבת, כאשר עושים כן לצורך מוצאי שבת. כלומר, אין להדיח כלים בשבת, כאשר אין
בהם צורך ליום השבת עצמו.

וטעם
האיסור, בכדי שלא יטרח אדם ביום השבת, לצורך דבר שאינו לכבוד השבת עצמה.
(הראב"ד פכ"ג ה"ז. וכ"כ הרב המגיד בדעת הרמב"ם).

הדחת
כלים לאחר סעודה שלישית
ומרן
השלחן ערוך (סימן שכג) כתב בזו הלשון: מדיחין (שוטפים) כלים (בשבת) לצורך היום.
כגון שנשאר לו עדיין סעודה לאכול. אבל לאחר סעודה שלישית אין מדיחין. וכלי שתיה מדיחין כל
היום, שכל היום ראוי לשתיה.

הדחת
כוסות
ומן
הדברים נמצאנו למדים, כי כלי שתיה, כגון כוסות וכדומה, מותר להדיחן אפילו אחר
סעודה שלישית, הואיל ויתכן בהחלט שיהיה צורך בכלים אלה אף לאחר הסעודה. אולם כלי הסעודה, כגון
צלחות וסכו"ם וכדומה, אסור להדיחן אחר סעודה שלישית.

הדחת
כוסות לאחר שקיעת החמה
והדבר
פשוט, שאם אכלו סעודה שלישית בשעה מאוחרת, עד שסיימוה לאחר השקיעה, אסור לשטוף
כוסות ושאר כלי השתיה לאחר הסעודה, הואיל ואסור לשתות לאחר הסעודה (אחר השקיעה) עד שיעשו
הבדלה כדין.

הדחת
כלים לאחר סעודה שלישית כשיש בהם עוד צורך
וכמו
כן להיפך, לגבי כלי הסעודה, כגון צלחות וסכו"ם. שאם אכלו סעודה שלישית בשעה
מוקדמת מאד, ורוצים אחר כך להשתמש שוב בכלי הסעודה, מותר לשטפם אפילו אחר סעודה
שלישית. שכל האיסור בזה אינו אלא משום, שבדרך כלל לאחר הסעודה שלישית, לא אוכלים
יותר בכלים אלה, אבל אם ידוע שיבואו להשתמש שוב בכלים אלה, מותר לשוטפם בשבת.

ואף
שמרן שליט"א בספרו לוית חן (עמוד קג) כתב להחמיר בזה, משום שראה לרבינו המאירי שכתב, שאחר
סעודה שלישית אסור להדיח כלים, אפילו אם רוצה לאכול בהם בשבת. מכל מקום לאחר מכן
מצא בתוספות רי"ד שכתב, שכל שרוצה להשתמש בכלים בשבת, מותר להדיחן אפילו אחר
סעודה שלישית. (וכן משמע בבית יוסף סימן תקיד). ולפיכך, העיקר להקל בזה.

ולסיכום: מותר לשטוף כלים בשבת,
כאשר יש צורך בכלים אלה ליום השבת עצמו. אבל לאחר סעודה שלישית, באופן שנראה שאין
עוד צורך בכלי הסעודה, אסור להדיח את הכלים.

וכוסות
וכדומה, העשויים לשתיה, מותר לשטפם אפילו לאחר סעודה שלישית (קודם שקיעת החמה).
הואיל ויתכן שישתמשו בהם ביום השבת עצמו.

ובהלכה
הבאה נבאר עוד פרטים בזה

Washing Dishes on Shabbat

Preparing for a Weekday on
Shabbat

The Gemara in Masechet Shabbat (118a) teaches us that one may not prepare from
Shabbat for weekdays, i.e. one may not perform an action on Shabbat if it is
not necessary for the day of Shabbat itself. For instance, one may not warm up
a food on Shabbat to be eaten on Motza’ei Shabbat.

The Gemara (ibid.) continues that it is likewise forbidden to wash dishes on
Shabbat when this is being done for Motza’ei Shabbat, meaning that there is no
longer use for them on Shabbat. The reason for this prohibition is so that one
does not exert himself on Shabbat for a matter that is not necessary for the
actual honor of Shabbat (Ra’avad Chapter 23, Halacha 7 of Hilchot Shabbat and
Magid Mishneh ibid. in the name of the Rambam).

Washing Dishes after the Third Shabbat Meal
Maran HaShulchan Aruch (Chapter 323) states: “One may wash dishes on Shabbat in
honor of the day, for instance, if he still has a meal remaining. However,
after the third Shabbat meal, dishes may not be washed. Vessels used for
drinking may be washed all day, for one is able to drink the entire day.”

Washing Glasses
Based on this, vessels used for drinking, such as glasses and the like, may be
washed even after the third Shabbat meal, since it is entirely possible that
these vessels may be used after the meal. However, vessels used for eating,
such as plates, silverware, and the like, may not be washed after the third
Shabbat meal.

Washing Glasses after Sunset
Clearly, if the third Shabbat meal was eaten at a late hour such that it was
concluded after sunset, glasses and other vessels used for drinking may not be
washed after the meal since it is prohibited to drink after the meal (following
sunset) until Havdala is performed.

Washing Dishes which are Necessary for Use after the Third Shabbat Meal
The opposite applies as well regarding dishes used for eating, such as plates
and silverware, that if the third Shabbat meal was eaten at an early hour and
the family would like to use these dishes again, they may be washed even after
the Third Shabbat meal, for the only reason this is usually prohibited is
because one does not generally eat anymore after the third Shabbat meal;
however, if one knows that he will make use of these dishes again on Shabbat,
they may be washed.

Although Maran Shlit”a rules stringently on this matter in his Livyat Chen
(page 103) based on the opinion of the Meiri who prohibits washing dishes after
the third Shabbat meal even if one intends to use the dishes again on Shabbat,
nevertheless, he has since found a ruling in the Tosafot Rid (Rabbeinu Yeshaya
of Tarani) that as long as one intends to use the dishes again on Shabbat, they
may be washed even after the third Shabbat meal. (It seems that the Bet Yosef
in Chapter 514 rules likewise.) Thus, one may be lenient in this regard.

Summary: One may wash dishes on Shabbat when these dishes are necessary
for Shabbat itself. However, after eating the third Shabbat meal when one does
not intend to use the dishes anymore, one may not wash them.

Glasses and other vessels used for drinking may be washed even after the third
Shabbat meal (before sunset) since it is possible that they will still be used
on Shabbat itself.

In the following Halacha, we shall, G-d-willing, deal with this matter further 

****

Announcements

**** 

SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע"ט

Summer
Timetable 5779 – 2019

*    For those not in the Bet Hakeneset, but wishing to
bring in Shabbat with the Kahal, candles should be lit about 30 minutes after
the time listed for Minha and Kabbalat Shabbat. (Unless the time listed in the ‘latest
candle lighting’ column is earlier, when candles should be lit by that time, in all
cases.)

Avot Ubanim 5:00 pm

Pirke Avot 5:50 pm

Mincha 6:00 pm

Followed by
Shiur

*****

Anyone wishing
to donate a Kiddush Please email Moorlanenews

****

Q
& A on Parashat Emor

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

1. Which male descendants of Aharon are exempt from the prohibition against contacting a dead body?
   21:1 – Challalim – those disqualified from the priesthood because they are descended from a relationship forbidden to a kohen.
2. Does a kohen have an option regarding becoming ritually defiled when his unmarried sister passes away?
   21:3 – No, he is required to do so.
3. How does one honor a kohen?
   21:8 – He is first in all matters of holiness. For example, a kohen reads from the Torah first, and is usually the one to lead the blessings before and after meals.
4. How does the Torah restrict the Kohen Gadol with regard to mourning?
   21:10-12 – He may not allow his hair to grow long, nor attend to his close relatives if they die, nor accompany a funeral procession.
5. The Torah states in verse 22:3 that one who "approaches holy objects" while in a state of tumah (impurity) is penalized with excision. What does the Torah mean by "approaches"?
   22:3 – Eats.
6. What is the smallest piece of a corpse that is able to transmit tumah?
   22:5 – A piece the size of an olive.
7. Who in the household of a kohen may eat terumah?
   22:11 – He, his wife, his sons, his unmarried daughters and his non-Jewish slaves.
8. If the daughter of a kohen marries a "zar" she may no longer eat terumah.What is a zar?
   22:12 – A non-kohen.
9. What is the difference between a neder and a nedavah?
   22:18 – A neder is an obligation upon a person; a nedavah is an obligation placed upon an object.
10. May a person slaughter an animal and its father on the same day?
    22:28 – Yes. The Torah only prohibits slaughtering an animal and its mother on the same day.
11. How does the Torah define "profaning" the Name of G-d?
    22:32 – Willfully transgressing the commandments.
12. Apart from Shabbos, how many days are there during the year about which the Torah says that work is forbidden?
    23:7-36 – Seven.
13. How big is an omer?
    23:10 – One tenth of an eipha.
14. On what day do we begin to "count the omer"?
    23:15 – On the 16th of Nissan.
15. Why do we begin counting the omer at night?
    23:15 – The Torah requires counting seven complete weeks. If we begin counting in the daytime, the seven weeks would not be complete, because according to the Torah a day starts at nightfall.
16. How does the omer differ from other minchah offerings?
    23:16 – It was made from barley.
17. The blowing of the shofar on Rosh Hashanah is called a "zichron teruah" (sound of remembrance). For what is it a reminder?
    23:24 – The akeidas (binding of) Yitzchak.
18. What is unusual about the wood of the esrog tree?
    23:40 – It has the same taste as the fruit.
19. Who was the father of the blasphemer?
    24:10 – The Egyptian killed by Moshe (Shemos 2:12).
20. What is the penalty for intentionally wounding one's parent?
    24:21 – Death.

****

Halachot
from Maran Rabbi Ovadia Yosef Ztz'l

 טעות בברכת השכיבנו

שאלה: מי שטעה בליל שבת, וסיים את ברכת
השכיבינו כמו בימות החול, האם עליו לחזור ולברך? ומה הדין אם טעה בימות החול וסיים
כמו הנוסח של שבת?

תשובה: בהלכה הקודמת כתבנו, שבימות החול מסיימים את ברכת "השכיבנו" שבתפלת
ערבית, במילים: "שומר את עמו ישראל לעד, אמן", אבל בשבת יש לסיים,
"הפורש סוכת שלום עלינו ועל כל עמו ישראל ועל ירושלים, אמן".

ועתה עלינו לדון, איך יש לנהוג, אם אדם טעה וסיים את הברכה בליל שבת
כפי הנוסח של יום חול. או להיפך, אם סיים ביום חול כפי הנוסח של שבת. האם עליו
לחזור ולברך שנית? וכבר דנו בזה הפוסקים, וגם הראשון לציון הגאון רבי יצחק יוסף
שליט"א דן בענין זה בספרו (סימן רסז), ונביא כאן את עיקרי הדברים.

כי באמת, שמדברי חז"ל בתלמוד ירושלמי (פ"ד דברכות) מוכח
בפירוש שבזמן חז"ל היו מקומות שנהגו לסיים גם בימות החול באותו נוסח שאנו
מסיימים בשבת. כלומר, גם בימות החול היו אומרים "הפורש סוכת שלום" וכו'.
וכן מבואר במדרש ובדברי רבינו הריטב"א ועוד.

והמאירי בספרו מגן אבות (עמוד כ), הוכיח שבזמן חז"ל היו אומרים
גם בימות החול "הפורש סוכת שלום", אלא שמנהג זה לא התקבל ברוב העולם,
ונהגו כפי שאנו נוהגים, שבימות החול מסיימים "שומר את עמו ישראל", ובשבת
היו מסיימים "הפורש סוכת שלום", כפי שאנו נוהגים.

וכבר הזכרנו בהלכה הקודמת, שיש מקומות שהיו מסיימים גם בליל שבת
באותו נוסח שאנו מסיימים בימות החול. וכן מובא בסדור רב עמרם גאון.

ועל כל פנים יצא לנו מדברי הפוסקים הללו, שבדיעבד, כלומר, אם כבר טעה
אדם, וסיים בליל שבת בנוסח של יום חול, וכן להיפך, אם סיים ביום חול בנוסח של שבת,
 אינו צריך לחזור ולברך שוב את ברכת "השכיבנו", כי אין בשינויי
נוסחאות אלה כדי לפסול את הברכה לגמרי אפילו בדיעבד.

ואמנם לא מצאנו בפירוש בדברי הראשונים שיורו כן, עד שהשמיענו דבר
חדש, בספר ילקוט יוסף הנ"ל, שמצא לאחד מהקדמונים בספר ארחות חיים (דף סא
ע"ג), שכתב בזו הלשון: ובברכת השכיבנו חותם "פורס סוכת שלום" וכו',
ואם חתם "שומר את עמו ישראל לעד", אין מחזירין אותו, שכך אמר רב שלום
גאון, שבישיבה לא היו משנים, לא בשבת ולא ביום טוב.

לכן למעשה, מי
שטעה וסיים את ברכת השכיבנו בליל שבת, באותו נוסח שאומרים בימות החול, אינו חוזר
לברך שנית, וכן הדין להיפך, אם טעה בימות החול וסיים בנוסח של שבת, שאינו חוזר
לברך.

ומכל מקום אם נזכר מיד עם סיום הברכה, לפני שעבר זמן שיכול לומר
"שלום עליך רבי" (כשתי שניות), יחזור ויתקן את נוסח הברכה. וכגון, אם
סיים בליל שבת "שומר את עמו ישראל לעד אמן", ומיד שם לב שטעה בדבריו,
יאמר מיד, "הפורש סוכת שלום עלינו" וכו'. (משנה ברורה ס"ק ט).  

Making a Mistake in the “Hashkivenu”
Blessing

Question: If one mistakenly concludes the “Hashkivenu” blessing on
Shabbat night as one would during other weeknights, must one repeat the
blessing? Similarly, what is the Halacha regarding one who mistakenly concludes
this blessing during the rest of the week with the Shabbat text?

Answer: In the previous Halacha we have written that during weeknights, we conclude the “Hashkivenu”
blessing with the words “Shomer Et Amo Yisrael La’ad, Amen” as opposed
to Shabbat when we conclude this blessing with the words “Ha’Pores Sukkat
Shalom Alenu Ve’al Kol Amo Yisrael Ve’al Yerushalayim, Amen.”

We shall now discuss a situation where one
mistakenly concluded this blessing on Shabbat night with the regular weeknight
text or vice versa. Must one repeat the blessing a second time? The Poskim have
discuss this issue and their words are recorded by the great Rishon Le’Zion,
Hagaon Harav Yitzchak Yosef (in his Yalkut Yosef-Shabbat, page 267) and we
shall quote the main points he discusses.

Indeed, from the Talmud Yerushalmi
(Chapter 4 of Masechet Berachot) it seems clear that in the times of our Sages,
there were some places where it was customary to conclude this blessing during
the week with the same text we use on Shabbat, i.e. on weeknights they would
recite “Ha’Pores Sukkat Shalom” and
on Shabbat they would conclude the blessing with the same words “Ha’Pores
Sukkat Shalom”. This seems clear from the Midrash and from the words of
the Ritba.

The Meiri proves in his Sefer Magen Avot
(page 20) that in the times of the Sages of the Talmud, they would use the “Ha’Pores
Sukkat Shalom” throughout
the rest of the week as well, however, this custom was not accepted in most
places and they followed the same custom we have today, i.e. reciting “Shomer
Et Amo Yisrael La’ad, Amen” on weeknights and “Ha’Pores Sukkat Shalom” on Shabbat.

We have already explained in the previous
Halacha that there were some places which customarily concluded this blessing
on Shabbat with the same text we use during the rest of the week. This is
quoted in the Siddur of Rav Amram Gaon.

Based on all of the above opinions among
the Poskim, if one has already mistakenly concluded the blessing on Shabbat
using the weeknight text or if one has concluded the blessing on a weeknight
using the Shabbat text, one need not repeat the “Hashkivenu” blessing,
for a change in these texts does not cause the blessing to be considered
invalid.

Nevertheless, we have not seen this law
stated specifically in the works of the Rishonim until the aforementioned
Yalkut Yosef writes that he had found in the Sefer Orchot Chaim (page 61c) who
writes as follows: “In the ‘Hashkivenu’ blessing, one concludes by
saying ‘Ha’Pores Sukkat Shalom’. However,
if one has already concluded by saying ‘Shomer Et Amo Yisrael La’ad,’
one need not repeat the blessing, for Rav Shalom Gaon would say that in the
Yeshiva this blessing would not be changed on either Shabbat or holidays.”

Thus, halachically speaking, one who
concludes the “Hashkivenu” blessing on Shabbat with the text recited
on weekdays or vice versa need not repeat this blessing.

Nevertheless, if one becomes aware of
one’s mistake immediately before approximately two seconds have elapsed, one
should quickly fix the text of the blessing, i.e. if one concluded with the
words “Shomer Et Amo Yisrael La’ad, Amen” on Shabbat night and
immediately becomes aware of one’s error, one should immediately insert the
words “Ha’Pores Sukkat Shalom Alenu Ve’al Kol Amo Yisrael Ve’al
Yerushalayim, Amen.” (See Mishnah Berura, Chapter 288, Subsection 9).

****

Announcements

Summer Time Table

 attached to this email

****

We are delighted to announce a 

Summer Program of Avot Ubanim 

in the Bet Hakeneset

***

SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע"ט

Summer
Timetable 5779 – 2019

*    For those not in the Bet Hakeneset, but wishing to
bring in Shabbat with the Kahal, candles should be lit about 30 minutes after
the time listed for Minha and Kabbalat Shabbat. (Unless the time listed in the ‘latest
candle lighting’ column is earlier, when candles should be lit by that time, in all
cases.)

Avot Ubanim 5:00 pm

Pirke Avot 5:50 pm

Mincha 6:00 pm

Followed by
Shiur

*****

Anyone wishing
to donate a Kiddush Please email Moorlanenews

 or directly to Yamin Ibgui

****

Q
& A on Parashat Kedoshim

1. Why was Parshat Kedoshim said in front of all the Jewish People?
2. Why does the Torah mention the duty to honor one's father before it mentions the duty to honor one's mother?
3. Why is the command to fear one's parents followed by the command to keep Shabbat?
4. Why does Shabbat observance supersede honoring parents?
5. What is "leket?"
6. In Shemot 20:13, the Torah commands "Do not steal." What does the Torah add when it commands in Vayikra 19:11 "Do not steal?"
7. "Do not do wrong to your neighbor" (19:13). To what "wrong" is the Torah referring?
8. By when must you pay someone who worked for you during the day?
9. How does Rashi explain the prohibition "Don't put a stumbling block before a sightless person?"
10. In a monetary case involving a poor person and a rich person, a judge is likely to wrongly favor the poor person. What rationale does Rashi give for this?
11. When rebuking someone, what sin must one be careful to avoid?
12. It's forbidden to bear a grudge. What example does Rashi give of this?
13. The Torah forbids tattooing. How is a tattoo made?
14. How does one fulfill the mitzvah of "hadarta p'nei zaken?"
15. What punishment will never come to the entire Jewish People?
16. What penalty does the Torah state for cursing one's parents?
17. When the Torah states a death penalty but doesn't define it precisely, to which penalty is it referring?
18. What will result if the Jewish People ignore the laws of forbidden relationships?
19. Which of the forbidden relationships listed in this week's Parsha were practiced by the Canaanites?
20. Is it proper for a Jew to say "I would enjoy eating ham?"

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

1. 19:2 – Because the fundamental teachings of the Torah are contained in this Parsha.
2. 19:3 – Since it is more natural to honor one's mother, the Torah stresses the obligation to honor one's father.
3. 19:3 – To teach that one must not violate Torah law even at the command of one's parents.
4. 19:3 – Because the parents are also commanded by Hashem to observe Shabbat. Parents deserve great honor, but not at the "expense" of Hashem's honor.
5. 19:9 – "Leket" is one or two stalks of grain accidentally dropped while harvesting. They are left for the poor.
6. 19:11 – The Torah in Vayikra prohibits monetary theft. In Shemot it prohibits kidnapping.
7. 19:13 – Withholding wages from a worker.
8. 19:13 – Before the following dawn.
9. 19:13 – Don't give improper advice to a person who is unaware in a matter. For example, don't advise someone to sell his field, when in reality you yourself wish to buy it.
10. 19:15 – The judge might think: "This rich person is obligated to give charity to this poor person regardless of the outcome of this court case. Therefore, I'll rule in favor of the poor person. That way, he'll receive the financial support he needs without feeling shame.
11. 19:17 – Causing public embarrassment.
12. 19:18 – Person A asks person B: "Can I borrow your shovel?" Person B says: "No." The next day, B says to A: "Can I borrow your scythe?" A replies: "Sure, I'm not stingy like you are."
13. 19:28 – Ink is injected into the skin with a needle.
14. 19:32 – By not sitting in the seat of elderly people, and by not contradicting their statements.
15. 20:3 – "Karet" — being spiritually "cut off."
16. 20:9 – Death by stoning.
17. 20:10 – Chenek (strangulation).
18. 20:22 – The land of Israel will "spit them out."
19. 20:23 – All of them.
20. 20:26 – Yes.

****

Halachot
from Maran Rabbi Ovadia Yosef Ztz'l

דין המסופק אם ספר ספירת העומר

ביארנו
כבר, כי מי ששכח לספור יום אחד ספירת העומר,
אינו רשאי לברך שוב על ספירתו בימים הבאים. וטעם הדבר, לפי שנחלקו רבותינו
הראשונים, אם מצות ספירת העומר היא מצוה אחת ארוכה הנמשכת במשך ארבעים ותשעה ימי
העומר, או שמא ספירת העומר בכל יום ויום היא מצוה בפני עצמה. שאם נאמר שבכל יום
ויום הספירה היא מצוה בפני עצמה, הרי שאז, גם מי שלא ספר יום אחד, יוכל להמשיך
בספירתו, שהרי
בכל יום הספירה היא מצוה בפני עצמה, ואין שייכות בין הספירה של ליל אמש לספירה של
היום. וכשם שמי שלא הניח תפילין (ח"ו) יום אחד, בודאי שעליו להניח תפילין
ביום שלמחרתו, כי אין שייכות כלל בין העדר הנחת התפילין יום אחד, להמשך קיום המצוה
בימים הבאים. מה שאין כן אילו נאמר שמצות ספירת העומר היא מצוה אחת ארוכה, שאז, מי
ששכח לספור את העומר יום אחד, לא יוכל להמשיך עוד בספירת העומר, שהרי מרגע שאיבד
את הספירה יום אחד, הפסיד את המצוה בשלמותה, ואינו סופר עוד. וזו היא שיטת בעל
הלכות גדולות, הסובר שמי שלא ספר ספירת העומר יום אחד, אינו ממשיך בספירתו בימים
הבאים.

ולענין הלכה,
מכיון שדעת רוב רבותינו הראשונים אינה כדעת בעל הלכות גדולות, לכן מי ששכח לספור
ספירת העומר יום אחד, חייב להמשיך ולספור את העומר בימים הבאים. אולם מכיון שאיסור
ברכה לבטלה הוא חמור מאד, שיש בו הזכרת שם שמים לשוא, לכן אנו נוקטים להלכה,
שלענין ברכת "על ספירת העומר", יש לחוש לדעת בעל הלכות גדולות, ומי ששכח
לספור את העומר יום אחד, אינו ממשיך לברך בכל יום על הספירה, אלא הוא סופר בלא
ברכה, וכפי הכלל הגדול שבידינו, "ספק ברכות להקל".

ומעתה לנדון
שלנו, מאחר שנתבאר שאנו חוששים לענין הברכה לדעתו של בעל הלכות גדולות, לכאורה היה
נראה שאדם המסתפק אם ספר ספירת העומר (או שהוא מסופק אם ספר בצורה נכונה וכיוצא
בזה, וכגון אדם שהתפלל ביחידות, וכעת הוא מסופק אם ספר נכון), אף על פי שימשיך
לספור את העומר בכל יום, מכל מקום אינו רשאי לברך על הספירה, שהרי יש לנו לחוש
לדעת בעל הלכות גדולות, שמי ששכח יום אחד, אינו ממשיך לספור את העומר.

אולם לענין
הלכה, אין הדין כן, כי רק באופן שאדם יודע בודאות ששכח לספור את העומר, אז יש לנו
לחוש לדעתו של בעל הלכות גדולות, ולכן אינו ממשיך לספור "בברכה", אך
אם אין הדבר ודאי, רק ספק, אין לחוש באופן כזה לשיטת בעל הלכות גדולות, שהרי בלאו
הכי רוב הראשונים לא פסקו כמותו. ולכן העיקר להלכה, שמי שמסתפק אם ספר את העומר
בליל אמש, ממשיך לספור את העומר בברכה.

ולסיכום: המסופק אם ספר בליל אמש ספירת העומר, ממשיך לספור
בימים הבאים בברכה. ורק אם ידוע לו בודאות שלא ספר לילה אחד, או שספר בצורה
שגוייה, שוב לא יברך על ספירתו

One who is in Doubt Whether or Not He Counted the Omer

We
have already explained that one who has forgotten to count the Omer
one day during the counting period may no longer count with a blessing on the
subsequent days. The reason for this is because the Rishonim disagree as to
whether the Mitzvah of counting the Omer is one long Mitzvah that spans along
forty-nine days or every day of counting the Omer possesses its own Mitzvah. If
we were to say that every day of counting possesses its own separate Mitzvah,
even if one were to forget one full day of counting, he would still be able to
continue counting the following night, for every day of counting is its own
Mitzvah and there is no correlation between today's counting and yesterday's.
Similarly, if one were to, G-d forbid, not don Tefillin one day, he would
surely still be obligated to don then the next day, for there is no connection
between today's lack of donning Tefillin and continuing to fulfill this Mitzvah
on subsequent days. However, if we say that the Mitzvah of counting the Omer is
one long Mitzvah, if one forgets to count one day, he may no longer continue
counting, for the moment he misses the counting of that specific day, he has
lost the opportunity to fulfill the Mitzvah in its completion, and he no longer
counts. This is indeed the opinion of the Ba'al Halachot Gedolot who holds that
if one missed counting one day of the Omer, he no longer counts on subsequent
days.

Halachically speaking, however, since most Rishonim disagree with the position
of the Ba'al Halachot Gedolot, if one forgets to count one day of the Omer, he
does indeed continue to count on the subsequent nights. Nevertheless, since the
prohibition of reciting a blessing in vain is very severe as it entails
uttering Hashem's name in vain, we thus hold that regarding the blessing of
"Al Sefirat Ha'Omer," the opinion of the Ba'al Halachot Gedolot must
be taken into consideration and one who has forgotten to count one day of the
Omer does not continue to recite the blessing upon counting on subsequent
nights; rather, he continues to count without reciting a blessing beforehand,
as per the rule of, "When in doubt, do not bless".

Regarding our scenario, since we have just established that regarding the
blessing we are concerned about the opinion of the Ba'al Halachot Gedolot, it
would seem that if one is in doubt whether he counted the Omer or not (or if he
is in doubt if he counted correctly, for instance, if one prayed alone, not
with a Minyan, and is now uncertain if he counted the correct number), although
he would continue to count on subsequent nights, he would nevertheless not be
allowed to recite a blessing upon counting, for we must consider the opinion of
the Ba'al Halachot Gedolot who holds that when one forgets to count one day, he
does not continue to count the Omer.

However, halachically speaking, this is not so, for only if one is certain that
he has forgotten to count one day do we say that he needs to be concerned about
the opinion of the Ba'al Halachot Gedolot, and should continue counting without
reciting a blessing. However, if one is uncertain whether he counted or not, he
need not be concerned about the opinion of the Ba'al Halachot Gedolot, for in
any case, most Rishonim disagree with his opinion. Therefore, the Halacha
follows that if one is uncertain whether he counted the Omer on the previous
night or not, he will indeed continue to count the Omer on subsequent nights
with a blessing.

Summary: If one is uncertain whether or not he counted the Omer on the
previous night, he does continue counting on subsequent nights with a blessing.
Only if one is certain that he has forgotten to count one night, or that he has
counted incorrectly, will he no longer recite a blessing upon counting on
subsequent nights

****

Gemara
Berachot, on Daf 27 brings down a Machloket (argument) regarding the latest
time one may pray Mincha, and the earliest time one may Arbit. According to
Rebbi Yehuda, Mincha ends and Arbit begins at a time that is called Plag
Mincha, which is about 1¼ hours before sunset. However, according to the
Chachamim, Mincha ends and Arbit begins at sunset. So the Gemara struggles to
ascertain which is the correct answer, but in the end comes out leaving the
answer up in the air. One may follow either opinion.

Maran in Shulchan Aruch siman 233 says that although the Gemara gives an option
on this question, it is however our custom to follow the opinion of the
Chachamim. They held that one has until sunset to pray Mincha, and that Arbit
can not be said until after sunset.

Halacha does allow some exceptions whereby one may follow the opinion of Rebbi
Yehuda and pray Arbit early. Shulchan Aruch discusses one of these exceptions
in siman 267 where it writes that we may pray Arbit early on Friday night.
Maran is writing that we can follow Rebbi Yehuda’s opinion Lechatchila on
Friday night, because by doing so we are fulfilling a Mitzvah of adding to
Shabbat. As such it has become Minhag (custom) to pray Arbit early on Friday
night (after Plag Mincha), and to accept Shabbat early.

There is an interesting Magen Avraham (Rav Avraham Avli ben Chaim HaLevi
Gombiner 1633-1683) that gives a further explanation on this leniency to pray
Arbit earlier than sunset on Friday night. He explains that the Chachamim
derived their basis for Tefilat Arbit from its connection to a service that was
performed at night after sunset in the times of the Bet HaMikdash. The fat and
bones which remained from Korbanot of the day were burned at night, with the
exception of Friday night. And since Friday nights were not bound by any
correlative event, therefore the Chachamim were lenient and agreed with Rebbi
Yehuda that one may pray Arbit as early as Plag Mincha on Friday night

Shabbat Mincha  with Keriat Hatorah  

Passover- Eruv Tavshilin  

When Yom Tov falls on
Friday, Halacha forbids cooking or making any preparations on that day for
Shabbat, unless one follows the procedure known as "Eruv Tavshilin."
The Eruv Tavshilin is made on Erev Yom Tov; thus, if Yom Tov falls on Thursday
and Friday, one would make the Eruv Tavshilin on Wednesday, before the onset of
Yom Tov. One takes a Ke'zayit (the volume of an olive) of bread – or, on
Pesach, Matza – together with a cooked food – our practice is to use an egg –
and sets them aside. He then makes the formal declaration stating that through
this Eruv it will be permitted to cook, bake and make any preparations
necessary on Yom Tov for Shabbat. Without making an Eruv Tavshilin, one may not
prepare on Yom Tov for Shabbat.

Chacham Ovadia Yosef writes that even if one did make an
Eruv Tavshilin, he should preferably not cook and prepare for Shabbat late in
the day on Yom Tov, shortly before the onset of Shabbat. He should endeavor to
prepare the food early enough in the day that it could potentially be served to
guests who arrive while it is still Yom Tov, before Shabbat. This is an
additional measure of stringency; if one cooked food late in the day on Yom
Tov, the food is nevertheless permissible for consumption on Shabbat.
Preferably, however, one should prepare food earlier in the day.

Summary: When Yom Tov falls on Shabbat, one must make an
Eruv Tavshilin on Erev Yom Tov to allow preparing on Yom Tov for Shabbat. Even
if one did make an Eruv Tavshilin, he should preferably not prepare food for Shabbat
late in the day on Friday

What Is The Latest Time On Erev Yom Tov,
One Can Make Eruv Tavshilin?
When Yom Tov falls on Friday, one must prepare an
Eruv Tavshilin before sunset on Erev Yom Tov to allow cooking on Yom Tov for
Shabbat. The question was raised as to whether or not somebody who forgot to
prepare an Eruv Tavshilin before sundown on Erev Yom Tov has the opportunity to
do so after sunset.

Chacham Ovadia Yosef addresses this question in his work Yechaveh Da'at (6:31),
and he concludes that in such a case one may, in fact, prepare his Eruv
Tavshilin during the thirteen-minute period after sunset called Bein
Ha'shemashot. He adds that one may even recite the Beracha when preparing the
Eruv Tavshilin during this period.

Chacham Bentzion Abba Shaul (Jerusalem, 1924-1998), in Or Le'tziyon (22:8),
adopts this position, as well. He adds, however, that once a person recites
Arvit on the night of Yom Tov, or even responds to "Barechu" at the
beginning of Arvit, he has effectively begun his observance of Yom Tov and
therefore can no longer prepare an Eruv Tavshilin. Even if one responds to
"Barechu" within thirteen minutes after sundown, he may no longer
prepare the Eruv Tavshilin.

Summary: One who forgot to prepare an Eruv Tavshilin before sundown on Erev Yom
Tov may still do so – with a Beracha – within thirteen minutes after sundown,
unless he recites Arvit or responds to "Barechu" during Arvit, in
which case he may no longer prepare the Eruv Tavshilin.

Which Foods are Suitable for the Erub
Tabshilin?
An Erub Tabshilin is prepared before Yom Tob in
situations where Yom Tob is immediately followed by Shabbat, in order to allow
cooking on Yom Tob for Shabbat. The Erub Tabshilin must consist of two foods –
one baked, and one cooked. The baked food is traditionally a piece of bread, or
a piece of Masa on Pesah. As for the cooked food, it was for many years
customary to use a hardboiled egg for this purpose. The reason is that the food
must be able to remain fresh until Shabbat, and before refrigeration, there
weren’t many foods that could remain fresh for this long. An egg was therefore
used because it could be stored and eaten for a number of days.

Nowadays, however, Hacham Ovadia Yosef ruled, it is preferable to use a more
“Hashub” (significant) food for the Erub Tabshilin. Since food can now be
refrigerated and kept fresh, one should try to use a food such as a piece of
fish or meat for the Erub Tabshilin, rather than an egg. Certainly, if one uses
an egg, it suffices to allow cooking on Yom Tob for Shabbat, on condition that
it was not peeled. The Gemara in Masechet Nidda (17) teaches that eating an egg
that has been left unpeeled overnight can be injurious to one’s health. Since
the food of the Erub Tabshilin must be edible, an egg that is left overnight
without a peel is not suitable. Thus, although it is preferable to use a more
significant food, one may use an egg, as long as it is not peeled before it is
eaten on Shabbat.

In general, any food that is boiled, roasted, poached, etc. is suitable for the
Erub Tabshilin. In fact, it once happened that a person had only tomato sauce,
and he used it as the cooked food for the Erub Tabshilin, as it is made from
cooked tomatoes. Pickled foods are suitable, as well, and thus one may
designate a jar of pickles for the Erub Tabshilin together with the bread or
Masa. The exception to this rule is food that is not ordinarily eaten at a meal
with bread, such as farina and the like. Such foods, according to Hacham Ovadia
Yosef, should not be used for the Erub Tabshilin.

There is a debate among the Halachic authorities as to the status of milk with
regard to Erub Tabshilin. Hacham Ben Sion Abba Shaul (Israel, 1923-1998), in
his Or Le’sion (vol. 3, p. 215), ruled that pasteurization qualifies as
“cooking,” and thus milk and dairy products purchased in stores today are
considered “cooked” foods. Thus, for example, if a person drinks milk at the
Se’uda Mafseket (final meal) before Tisha B’Ab, when only a single cooked food
is allowed, he may not eat another cooked food. By the same token, milk and
dairy products may be used as the cooked food for the Erub Tabshilin. Hacham
Ovadia Yosef, however, disputes this ruling, and claims that pasteurization
differs from cooking. Boiling has the effect of eliminating bacteria in the
milk, but does not cause a fundamental change in its nature. “Cooking” for the
purposes of Halacha requires transforming the food in some way, and thus
pasteurization would not qualify. Accordingly, Hacham Ovadia rules that one may
drink milk and partake of another cooked food at the Se’uda Mafseket. It stands
to reason that he would also disqualify milk for the Erub Tabshilin, since it
is not considered Halachically “cooked.”

Summary: The Erub Tabshilin must consist of one baked food – customarily a
piece of bread or Masa – and one cooked food. It is best to use a significant
food, such as a piece of fish or meat, though strictly speaking, one may use
any food that has been cooked, roasted, poached or pickled. An egg may be used
as long as it is not peeled before it is eaten. Pasteurized milk does not
qualify as a cooked food. Regardless, as mentioned, it is preferable to use a
significant food such as fish or meat

Must a Guest Prepare an Erub Tabshilin?
When Yom Tob falls on Friday, one must prepare an
Erub Tabshilin on Thursday afternoon, before the onset of Yom Tob, in order to
allow cooking on Yom Tob in preparation for Shabbat. The question arises as to
whether a person who spends Yom Tob in a hotel must prepare an Erub Tabshilin.
After all, hotel guests do not cook food for Shabbat, as their food is provided
by the hotel catering staff, which prepares an Erub Tabshilin before Yom Tob to
allow them to cook food for Shabbat on Yom Tob. Seemingly, as the guests will
not be cooking at all in preparation for Shabbat, there is no need for them to
make an Erub Tabshilin before Yom Tob. This question also applies in the case
of a young couple spending Yom Tob with parents, who do all the food
preparations. In this case, too, the couple is not planning on cooking food for
Shabbat, seemingly obviating the need to prepare an Erub Tabshilin.

In truth, this issue is subject to a debate among the Rishonim (Medieval
Halachic scholars). Essentially, the question boils down to whether or not an
Erub Tabshilin is required to allow lighting Shabbat candles on Friday
afternoon when Friday is Yom Tob. Tosafot (Talmud commentaries by Medieval
French and German scholars), in Masechet Besa, as well as the Rosh (Rabbenu
Asher Ben Yehiel, Germany-Spain, 1250-1327), maintained that one who did not
prepare an Erub Tabshilin before Yom Tob on Thursday afternoon may not light
Shabbat candles on Friday afternoon. In their view, just as the Erub Tabshilin
is necessary to allow cooking food on Yom Tob for Shabbat, it is also needed to
allow lighting candles on Yom Tob for Shabbat. Indeed, some versions of the
Erub Tabshilin text make explicit reference to candle lighting as one of the
purposes of the Erub (“U’l’adlukeh Sheraga Mi’Yom Tob Le’Shabbat”). According
to this view, then, guests are required to prepare an Erub Tabshilin, despite
the fact that they have no need to cook for Shabbat, since they do need to
light candles for Shabbat.

The Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204), however, in his
discussion of Erub Tabshilin in Hilchot Yom Tob, makes no mention at all of
candle lighting being dependant upon the Erub. And Maran, in the Shulhan Aruch
(Orah Haim 527:19), writes explicitly that one may light Shabbat candles on
Friday even without having prepared an Erub Tabshilin before Yom Tob.
Therefore, Halacha does not require guests to prepare an Erub Tabshilin before
the onset of Yom Tob on Thursday, since they are not cooking and candle
lighting is permitted even without the Erub. Nevertheless, Hacham Ovadia Yosef
ruled that it is preferable for guests – whether at a hotel or at parents, or
in similar situations – to prepare an Erub without a Beracha in order to
satisfy all views. This means that they should take the Masa and cooked food
and recite the “Be’haden Eruba” text, without the introductory Beracha. This
ruling appears in Yalkut Yosef – Sefirat Ha’omer, p. 246 (listen to audio
recording for precise citation).

Summary: In a situation where Erub Tabshilin is required, guests who will not
be cooking on Yom Tob for Shabbat do not have to prepare an Erub Tabshilin.
Nevertheless, it is preferable for them to do so, but without reciting the
introductory Beracha

Does an Erub Tabshilin Allow Cooking on
the First Day of Yom Tob for Shabbat?
An Erub Tabshilin is required when Yom Tob occurs
immediately before Shabbat, in order to allow one to cook on Yom Tob in
preparation for Shabbat. Thus, when Yom Tob falls on Friday and Shabbat, we prepare an Erub Tabshilin on Thursday,
before Yom Tob, allowing us to cook on Friday in preparation for Shabbat.

The question arises as to how far this Halacha extends in situations where Yom
Tob is observed on Thursday and Friday. In such a case, of course, we prepare
an Erub Tabshilin before Yom Tob on Wednesday so we may prepare food on Yom Tob
for Shabbat. The question is, does the Erub Tabshilin allow us to cook for
Shabbat only on Friday, or may one cook already on Thursday – the first of the
two days of Yom Tob – in preparation for Shabbat?

The consensus among the Rishonim (Medieval Halachic scholars) is that the Erub
Tabshilin allows cooking for Shabbat only on the second day of Yom Tob, Friday.
The Rosh (Rabbenu Asher Ben Yehiel, 1250-1327) explains that the observance of
the second day of Yom Tob in the Diaspora applies only “Mi’de’rabbanan” (by
force of Rabbinic enactment), and not by force of Torah law, and therefore the
Sages permitted cooking on the second day for Shabbat through an Erub
Tabshilin. This does not apply on the first day, when cooking is forbidden by
the Torah. Others explain, quite simply, that cooking for Shabbat is only
permitted on Friday, the day immediately preceding Shabbat.

This is, indeed, the ruling of Hacham Ovadia Yosef in his responsa (Yehaveh Da’at
6:32; listen to audio recording for precise citation). He emphasizes that this
ruling applies even if somebody is unable to cook for Shabbat on Friday due to
circumstances beyond his control. Even in such a case, the Erub Tabshilin does
not permit cooking on Thursday for Shabbat. However, he adds, if somebody
violated this Halacha and cooked on Thursday for Shabbat, the food is
permissible for consumption.

Summary: If Yom Tob falls on Thursday and Friday, we prepare an Erub Tabshilin
to allow cooking on Friday for Shabbat. One may not cook on Thursday for
Shabbat, even though he prepared an Erub Tabshilin

If a Person Realizes Upon Arriving in
the Synagogue That He Had Not Prepared an Erub Tabshilin
An Erub Tabshilin must be prepared before Yom Tob in
situations where Yom Tob immediately precedes Shabbat, in order to allow one to
cook on Yom Tob in preparation for Shabbat. The question arises concerning the
case of a person who arrives in the synagogue for Minha on Ereb Yom Tob and
realizes just then that he had forgotten to prepare an Erub Tabshilin. What
options are available for such a person if he does not have time to return home
and prepare the Erub Tabshilin before Yom Tob?

Some authorities rule that a person can prepare an Erub Tabshilin even in the
synagogue by designating food products in the home as the Erub. For example, if
he knows that there is a hardboiled egg in the refrigerator and a piece of
bread in a certain place in the kitchen, he can stand in the synagogue and make
the Erub declaration, stating that through such-and-such food items in
such-and-such place it would be permissible to cook and make preparations on
Yom Tob for Shabbat. Others, however, dispute this position, and claim that one
cannot recite the Erub Tabshilin declaration, which begins with the words
“Be’haden Eruba” (“With this Erub”), if the Erub is not present in front of
him.

In light of this debate, Hacham Ovadia Yosef rules that a person in this
situation should, if possible, call his wife and have her prepare the Erub
Tabshilin. If a person has no one at home to prepare the Erub, then he may rely
on the lenient position and prepare the Erub in the synagogue, as discussed.
However, in order to satisfy all opinions, he should stipulate that if this
preparation of the Erub is ineffective, then he relies on the Erub Tabshilin
prepared by the local Rabbi. The “Gadol Ha’ir” (leader of the community) has
the entire community in mind when he prepares his Erub Tabshilin, and thus one
may rely upon the Rabbi’s Erub Tabshilin when the need arises. As such, if a
person remembers upon arriving in the synagogue that he had not prepared an
Erub Tabshilin, he should designate the Erub in the synagogue but stipulate
that if this is ineffective then he relies on the Rabbi’s Erub.

Summary: In a situation where an Erub Tabshilin is required, one who remembers
upon arriving in the synagogue that he had not prepared an Erub Tabshilin
should designate the Erub in the synagogue, having in mind food products in his
home that he designates as the Erub. He should then stipulate that if Halacha
follows the view that this method is ineffective, then he relies on the Rabbi’s
Erub. He may then cook on Yom Tov in preparation for Shabbat according to all
opinions