Announcements

NEW THIS Shabbat EVENING

Why not come and hear 

our young boys share some 

Divre Torah

before Shabbat goes out

This WEEK

Divre Torah 10:50 pm

Motzae Shabbat 11:00 pm 

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SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע"ח

Summer Timetable 5778 – 2018

*    For those not in synagogue, but wishing to bring in Shabbat with the community, 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.)

Mincha 6:00 pm

Followed by Shiur

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

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Q & A on Parashat Chukat

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

1. "Take a perfect Para Aduma (red heifer)." What does the word "perfect" temima mean in this context?
   19:2 – Perfectly red.
2. How many non-red hairs disqualify a cow as a Para Aduma?
   19:2 – Two.
3. man dies in a tent. What happens to the sealed metal and earthenware utensils in the tent?
   19:14,15 – The metal utensils are impure for seven days, even if they are sealed. The sealed earthenware vessels are unaffected.
4. What happens to the one who: a) sprinkles the water mixed with the ashes of the Para Aduma; b) touches the water; c) carries the water?
   19:21 – a) Remains tahor; b) He, but not his clothing, contracts tumah; c) He and his clothing contract tumah.
5. Why was the mitzvah of the Para Aduma entrusted to Elazar rather than to Aharon?
   19:22 – Because Aharon was involved in the sin of the Golden Calf.
6. Why does the Torah stress that all of the congregation came to Midbar Tzin?
   20:1 – To teach that they were all fit to enter the Land; everyone involved in the sin of the spies already died.
7. Why is Miriam's death taught after the law of Para Aduma?
   20:1 – To teach that just as sacrifices bring atonement, so too does the death of the righteous.
8. During their journey in the midbar, in whose merit did the Jewish People receive water?
   20:2 – Miriam's.
9. Why did Moshe need to strike the rock a second time?
   20:11 – After he hit it the first time, only a few drops came out since he was commanded to speak to the rock.
10. When Moshe told the King of Edom that the Jewish People would not drink from the well-water, to which well did he refer? What do we learn from this?
    20:17 – To the well that traveled with the nation in the midbar. This teaches that one who has adequate provisions should nevertheless purchase goods from his host in order to benefit the host.
11. The cloud that led the Jewish People leveled all mountains in their path except three. Which three and why?
    20:22 – Har Sinai for receiving the Torah, Har Nevo for Moshe's burial, and Hor Hahar for Aharon's burial.
12. Why did the entire congregation mourn Aharon's death?
    20:29 – Aharon made peace between contending parties and between spouses. Thus, everybody mourned him.
13. What disappeared when Aharon died?
    20:29 – The clouds of glory disappeared, since they sheltered the Jews in Aharon's merit.
14. Which "inhabitant of the South" (21:1) attacked the Jews?
    21:1 – Amalek.
15. For what two reasons did G-d punish the people with snakes specifically?
    21:6 – The original snake, which was punished for speaking evil, is fitting to punish those who spoke evil about G-d and about Moshe. And the snake, to which everything tastes like dust, is fitting to punish those who complained about the manna which changed to any desired taste.
16. Why did the Jewish People camp in Arnon, rather than pass through Moav to enter Eretz Canaan?
    21:13 – Moav refused them passage.
17. What miracle took place at the valley of Arnon?
    21:15 – The Amorites hid in caves in the mountain on the Moabite side of the valley in order to ambush the Jews. When the Jews approached, the mountain on the Eretz Canaan side of the valley moved close to the other mountain and the Amorites were crushed.
18. What was the "strength" of Amon that prevented the Jewish People from entering into their Land?
    21:24 – G-d's command, "Do not harass them" (Devarim 2:19).
19. Why was Moshe afraid of Og?
    21:34 – Og had once been of service to Avraham. Moshe was afraid that this merit would assist Og in battle.
20. Who killed Og?
    21:35 – Moshe.

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

סגירת גגון העגלה

Opening a Baby Stroller’s Canopy

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Announcements

Chodesh Tov Umevorach

***

The Mahamad 

invite the kahal to a kiddush

THIS SHABBAT

in honour of the

IDF soldiers

who will be spending 

Shabbat in Manchester 

this weekend

*** 

SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע"ח

Summer Timetable 5778 – 2018

*    For those not in synagogue, but wishing to bring in Shabbat with the community, 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.)

Mincha 6:00 pm

Followed by Shiur

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

****

Q & A on Parashat Korach

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

1. Why did Datan and Aviram join Korach?
   16:1 – Because they were his neighbors.
2. Why is Yaakov's name not mentioned in Korach's genealogy?
   16:1 – Yaakov prayed that his name not be mentioned in connection with Korach's rebellion (Bereishet 49:6).
3. What motivated Korach to rebel?
   16:1 – Korach was jealous that Elizafan ben Uziel was appointed as leader of the family of Kehat instead of himself.
4. What did Korach and company do when Moshe said that a techelet garment needs tzizit?
   16:1 – They laughed.
5. What warning did Moshe give the rebels regarding the offering of the incense?
   16:6 – Only one person would survive.
6. Did Moshe want to be the kohen gadol?
   16-6 – Yes.
7. What event did Korach not foresee?
   16:7 – That his sons would repent.
8. What does the phrase rav lachem mean in this week's Parsha? (Give two answers.)
   16:7,3 – Rav lachem appears twice in this week's Parsha. It means "much more than enough greatness have you taken for yourself (16:3)" and "It is a great thing I have said to you (16:17)."
9. What lands are described in this week's Parsha as "flowing with milk and honey"?
   16:12 – Egypt and Canaan.
10. When did Moshe have the right to take a donkey from the Jewish community?
    16:15 – When he traveled from Midian to Egypt.
11. What did Korach do the night before the final confrontation?
    16:19 – Korach went from tribe to tribe in order to rally support for himself.
12. What sin did Datan and Aviram have in common specifically with Goliath?
    16:27 – They all blasphemed.
13. Before what age is a person not punished by the Heavenly Court for his sins?
    16:27 – Twenty years old.
14. What happens to one who rebels against the institution of kehuna? Who suffered such a fate?
    17:5 – He is stricken with tzara'at, as was King Uziyahu (Divrei HaYamimII 26:16-19).
15. Why specifically was incense used to stop the plague?
    17:13 – Because the people were deprecating the incense offering, saying that it caused the death of two of Aharon's sons and also the death of 250 of Korach's followers. Therefore G-d demonstrated that the incense offering was able to avert death, and it is sin, not incense, which causes death.
16. Why was Aharon's staff placed in the middle of the other 11 staffs?
    17:21 – So people would not say that Aharon's staff bloomed because Moshe placed it closer to the Shechina.
17. Aharon's staff was kept as a sign. What did it signify?
    17:25 – That only Aharon and his children were selected for the kehuna.
18. Why are the 24 gifts for the kohanim taught in this week's Parsha?
    18:8 – Since Korach claimed the kehuna, the Torah emphasizes Aharon's and his descendants' rights to kehuna by recording the gifts given to them.
19. Who may eat the kodshei kodashim (most holy sacrifices) and where must they be eaten?
    18:10 – Male kohanim may eat them and only in the azara (forecourt of the Beit Hamikdash).
20. Why is G-d's covenant with the kohanim called "a covenant of salt"?
    18:19 – Just as salt never spoils, so this covenant will never be rescinded.

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

שאלה: האם מותר להתפלל עם פיז'מה?

Have you ever wanted to become a member of our 

Bet Hakeneset and enjoy the benefits of being 

part of a Sefardi Shul where everybody has

an opportunity to participate in the tefila?

Then why not become a member?

Speak to a member of the Mahamad 

and help us grow & build this Bet Hakeneset

to greater heights

Tizke Lemitzvot

****

SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע"ח

Summer Timetable 5778 – 2018

*    For those not in synagogue, but wishing to bring in Shabbat with the community, 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.)

Mincha 6:00 pm

Followed by Shiur

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush please email Moorlanenews

****

Q & A on Parashat Shelach

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

1. Why is the portion about the meraglim written immediately after the portion about Miriam's tzara'at?
   13:2 – To show the evil of the meraglim (spies), that they saw Miriam punished for lashon hara (negative speech) yet failed to take a lesson from it.
2. To what was Moshe referring when he asked the meraglim "Are there trees in the land"?
   13:20 – Were there any righteous people in the land whose merit would "shade" the Canaanites from attack?
3. Who built Hebron?
   13:22 – Cham.
4. Which fruits did the meraglim bring back?
   13:23 – A cluster of grapes, a pomegranate and a fig.
5. How many people carried the grape cluster?
   13:23 – Eight.
6. Why did G-d shorten the meraglim's journey?
   13:25 – G-d knew the Jews would sin and be punished with a year's wandering for each day of the spies' mission. So He shortened the journey to soften the decree.
7. Why did the meraglim begin by saying the land is "flowing with milk and honey"?
   13:27 – Any lie which doesn't start with an element of truth won't be believed. Therefore, they began their false report with a true statement.
8. Why did the meraglim list Amalek first among the hostile nations they encountered?
   13:29 – To frighten the Jews. The Jewish People were afraid of Amalek because Amalek had once attacked them.
9. How did Calev quiet the people?
   13:30 – He fooled them by shouting, "Is this all that the son of Amram did to us?" The people quieted themselves to hear what disparaging thing Calev wished to say about the "son of Amram" (Moshe).
10. Why did the Land appear to "eat its inhabitants"?
    13:32 – G-d caused many deaths among the Canaanites so they would be preoccupied with burying their dead and not notice the meraglim.
11. Besides the incident of the meraglim, what other sin led to the decree of 40 years in the desert?
    13:33 – The golden calf.
12. On what day did Bnei Yisrael cry due to the meraglim's report? How did this affect future generations?
    14:1 – The 9th of Av (Tisha B'av). This date therefore became a day of crying for all future generations: Both Temples were destroyed on this date.
13. "Don't fear the people of the Land…their defense is departed." (14:9) Who was their chief "defender"?
    14:9 – Iyov.
14. Calev and Yehoshua praised Eretz Canaan and tried to assure the people that they could be victorious. How did the people respond?
    14:10 – They wanted to stone them.
15. "How long shall I bear this evil congregation?" G-d is referring to the 10 meraglim who slandered the Land. What halacha do we learn from this verse?
    14:27 – That ten men are considered a congregation.
16. How is the mitzvah of challa different from other mitzvot associated with Eretz Yisrael?
    15:18 – The obligation to observe other mitzvot associated with Eretz Yisrael began only after the possession and division of the Land. The mitzvah of challa was obligatory immediately upon entering the Land.
17. What is the minimum amount of challa to be given to a kohen according to Torah Law? Rabbinic Law?
    15:20 – No fixed amount is stated by the Torah. Rabbinic Law requires a household to give 1/24 and a baker to give 1/48.
18. Verse 15:22 refers to what sin? How does the text indicate this?
    15:22 – Idolatry. "All these commandments" means one transgression which is equal to transgressing all the commandments – i.e. idolatry.
19. Moshe's doubt regarding the punishment of the mekoshesh etzim (wood-gatherer) was different than his doubt regarding the punishment of the blasphemer. How did it differ?
    15:34 – Moshe knew that the mekoshesh etzim was liable for the death penalty, but not which specific means of death. Regarding the blasphemer, Moshe didn't know if he was liable for the death penalty.
20. How do the tzitzit remind us of the 613 commandments?
    15:39 – The numerical value of the word tzitzit is 600. Tzitzit have eight threads and five knots. Add these numbers and you get 613.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

שאלה: כאשר יוצאים לטייל וכדומה, ומתארגן מניין של עשרה אנשים לצורך תפלת מנחה או ערבית, האם כל אחד מצטרף למנין, אף על פי שאינן נמצאים בחדר אחד סגור?

לשאלת רבים: בניגוד למה שנתבאר כאן בעבר, לגבי הדילוגים בשעת אמירת "קדוש קדוש קדוש" בקדושה שבחזרת הש"ץ. המנהג הוא שמדלגים פעם אחת בכל פעם שאומר "קדוש", ולא שלש פעמים. ולדעת מרן הרב שליט"א, אין צורך שכל דילוג יהיה יותר גבוה מקודמו, אלא יהיו כל הדילוגים שוים.

תשובה: בני אדם היוצאים לטייל, בפרט בימים אלה, צריכים מאד מאד להזהר, שלא להתבטל חלילה וחס בשום תפילה, וכל שכן מהנחת תפילין בישוב הדעת כראוי. וכן יזהרו לברך ברכת המזון בנועם ובנחת. וכן בכל עניני המצוות. שכן עיקר הטעם שאדם ירא שמים יוצא להנפש, הוא בכדי לרפאות את נפשו, ולחזק את כחו, להמשיך במרץ בעבודת הבורא, אם בלימודו ואם במלאכתו. ובודאי, אם ילך ויתרשל בענינים רוחניים בשעה שהוא יוצא לנופש, לא רק שאין בכך תועלת לנפשו, אלא אדרבה, נמצא שהוא מכשיל את עצמו, ומתיש כמו, ומתרחק מעבודת ה', ומי יודע כמה חודשים ושנים יקח לו לתקן אחר כך את המעוות.

מנין של עשרה אנשים המתפללים במקום אחד, אף על פי שלכתחילה בודאי שיש להתפלל בבית כנסת, מכל מקום במקום שאי אפשר בענין אחר, מותר להם להתפלל אפילו במקום פתוח, ומצטרפים זה עם זה למנין. ואמנם יש מהאחרונים שכתבו שצריך שיהיו כולם מסתופפים יחד ממש, ולא שיהיה אחד עומד כאן והשני רחוק ממנו, מכל מקום למעשה כל ששומעים את השליח ציבור, ורואים אלו את אלו, מצטרפים למנין.

אולם כתב הגאון רבי יצחק יוסף שליט"א, להעיר על כך, שיש להזהר שלא יתפלל אחד מהמתפללים ברשות אחרת ממש. ולדוגמא, אם מתפללים בצד כביש, ויש שם גדר העומדת למחיצה בין הכביש לשולי הכביש, הרי שהגדר (שגובהה יותר משמונים ס"מ) מבדילה בין הרשות שעומד בה השליח ציבור, לרשות האחרת שמעבר לגדר, ושם, יש מקום לומר שאין המתפללים מצטרפים לתפילה במנין כלל.

כמו כן יש להזהר, כאשר מתפללים במקום פתוח, שלא יתפללו משני צדי כביש או שביל כדומה, שמכיון שאותו השביל הוא רשות הרבים, הרי שרשות הרבים מפסיקה בין מחצית מהמתפללים לבין המתפללים האחרים, ובאופן כזה יש לומר שאין הם מצטרפים אלו לאלו למנין

Question: When one goes on a trip or the like and a group of ten men gather to pray Mincha or Arvit, can they all be included in the Minyan (quorum of ten men) although they are not in an enclosed room?

Answer: When people go on trips or vacations, especially during this time of year, one must be extremely careful not to miss any prayer, G-d-forbid, and certainly not to miss donning Tefillin with the proper mindset and concentration. One must likewise make sure to recite Birkat Hamazon slowly and pleasantly. The same applies to any of the Mitzvot, for the purpose of a G-d-fearing individual taking a vacation is in order to relax his spirit and recharge his strength so that he may be able to continue serving Hashem with enthusiasm, either by learning or working. Certainly if one slacks off in matters of spirituality while on vacation, not only does this not benefit his soul at all, on the contrary, he is actually causing himself to falter by weakening himself and distancing himself from the service of Hashem. Who knows how many months or years it will take him to correct this failure?

If ten men are praying in one area, although it is certainly better for them to pray in a synagogue, it is nevertheless permissible for them to pray in an open area when there is no other choice and they are all indeed included in the Minyan. Although there are Acharonim who write that they must all band closely together and not stand far apart from each other, as long as they all hear the Chazzan and can see one another they are all included in the Minyan.

Hagaon Harav Yitzchak Yosef Shlit”a points out though that care should be taken that none of the ten men prays in a totally separate domain, for instance, if they are praying on the sidewalk and there is a fence or gate between the street and the sidewalk, the fence acts as a partition between the domain the Chazzan is standing in and the domain on the other side of the fence (if it is at least 80 cm high). In such a situation, there is room to say that not all of the men present are included in the Minyan.

One must likewise be careful that when such a Minyan gathers that the men should not stand on opposite sides of the street or a path because the street is considered a public domain and serves to segregate between the various worshippers. In this way as well, there is room to say that not all of the men are included in the Minyan

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Announcements

Bar Mitzvah 

Invitation

THIS Shabbat

To all our friends in 

K. K. Shaare Tefila – Moor Lane

please consider this invitation as a 

Personal Invitation

as it will give us great pleasure in sharing 

our Simcha with you

May we hear Semachot in Kelal Yisrael, 

Refua Shelema to everyone who needs it  

&

May Hashem grant us all our heart's desires

Naphtali & Esther Bitton

*****

SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע"ח

Summer Timetable 5778 – 2018

*    For those not in synagogue, but wishing to bring in Shabbat with the community, 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.)

Mincha 6:00 pm

Followed by Shiur

Children’s Tehilim straight after Musaf

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.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

ביקור חולים טלפוני

שאלה: האם יוצאים ידי חובת מצות ביקור חולים דרך הטלפון, או שצריך דוקא ללכת בעצמו ולבקר בעצמו אצל החולה?

תשובה: בהלכה הקודמת ביארנו את יסוד מצות ביקור חולים, שמטרתה לסעוד את החולה ולדאוג לו לכל צרכיו.

כתב מרן רבינו עובדיה יוסף זצוק"ל, כי הדבר ברור, שעל ידי כך שאדם מבקר את החולה באופן אישי, הוא מתרשם ומתפעל יותר ממצבו של החולה, שאינה דומה שמיעה לראייה, ועל ידי זה הוא מתעורר לבקש מה' יתברך רחמים על החולה בכל לבו. וכן אמרו במסכת נדרים (מ.) כל המבקר את החולה מבקש עליו רחמים שיחיה (או שיבריא ממצבו) וכל מי שאינו מבקר את החולה אינו מבקש עליו רחמים.

כלומר, על ידי ביקורו מתעורר האדם לבקש רחמים על החולה, שהשם יתברך ישלח דברו הטוב וירפאהו, ויתן בלב הרופאים חכמה בינה ודעת לכלכל דבריהם במשפט להחיש לו רפואה שלימה, ושלא תצא תקלה מתחת ידיהם. וכמאמר הכתוב: "יִשְׁלַח דְּבָרוֹ וְיִרְפָּאֵם וִימַלֵּט מִשְּׁחִיתוֹתָם". ואז בודאי שתפילתו קרובה יותר להתקבל, כמו שאמרו במסכת שבת (יב:) מנין שהשכינה למעלה מראשותיו של החולה? שנאמר "ה' יִסְעָדֶנּוּ עַל עֶרֶשׂ דְּוָי". וטעמים אלה הזכירם הרמב"ן בספר תורת האדם בהקשר למצות ביקור חולים וסיים "הלכך, כל המבקר את החולה ולא ביקש עליו רחמים, לא קיים המצוה".

וכבר כתבנו עוד מטעמי מצות ביקור חולים, שהם כדי שיעמוד המבקר מקרוב על מצבו של החולה בכדי לסייע לו בכל מה שנדרש לו וכיצא בזה, אשר כל זה לא שייך כל כך כאשר אינו מבקר את החולה באופן אישי ממש, אלא מסתפק בשאלה בשלומו דרך הטלפון.

לכן כתב מרן רבינו זצוק"ל (יחוה דעת ח"ג סימן פג), שאם יכול ללכת לבקר את החולה בעצמו, אינו יוצא ידי חובת המצוה בשלימותה על ידי הטלפון או על ידי מכתב, ואף אם ידוע לו שאין החולה זקוק לסיוע כל שהוא, וגם אינו זקוק לסיוע נפשי, מכל מקום הלא ביארנו שמעיקרי מצות ביקור חולים הוא שיתפלל עליו.

ואף על פי שבקשת הרחמים על החולה יכולה להיות אף שלא בפניו, כגון שעושים לו תפילת "מי שבירך" במנין של עשרה אנשים, שערכה של תפילה זו רב מאד, (שהרי במקום שנמצאים עשרה אנשים שמתפללים שורה השכינה, כמו שאמרו במסכת סנהדרין לט.). מכל מקום נראה שהתפילה בפני החולה (כלומר בסמוך אליו) יותר מקובלת, על פי מה שאמרו חז"ל במסכת ברכות (לד.) "המתפלל על החולה אינו צריך להזכיר את שמו שנאמר: אֵל נָא רְפָא נָא לָהּ". כלומר, כאשר התפלל משה רבינו עליו השלום על אחותו מרים שתתרפא מצרעתה, לא הזכיר את שמה בתפילתו. ואף על פי שבזוהר הקדוש אמרו שצריך להזכיר שמות בתפלה, כמו שאמר יעקב אבינו, "הַצִּילֵנִי נָא מִיַּד אָחִי מִיַּד עֵשָׂו", מכל מקום הסביר המגן אברהם, שדוקא כשמתפלל בפני החולה, אינו צריך להזכיר שמו, אבל כשאינו מתפלל בפניו, צריך להזכיר שמו. ותפילה שאין בה הזכרת השם, כלומר תפילה שהיא בפני החולה, היא המעולה יותר, שכן לעיתים שם החולה הוא זה שגורם את החולי, והזכרת שמו מעוררת עליו את מידת הדין, ולכן לתפילה בפני החולה יש יתרון גדול שאינו קיים בתפילה שאינה בפניו.

לכן השואל לשלומו של החולה דרך הטלפון, אינו יכול לקיים מצות ביקור חולים בשלימותה, שהרי חלק ניכר מענינה של מצוה זו הוא התפילה בפני החולה שמסוגלת יותר להביא לרפואתו. וכן כתב הגאון רבי משה פיינשטין ועוד.

אולם אם אינו יכול לבקר את החולה בעצמו, מוטב שיטלפן לחולה לחזקו ולאחל לו רפואה שלימה, שהרי סוף כל סוף אף באופן כזה מתקיימים חלקים ממצות ביקור חולים.

וכן ראינו בכמה מקרים אצל מרן רבינו עובדיה יוסף זצ"ל, שכאשר חלתה רעייתו הרבנית עליה השלום, אף על פי שהיתה מחוסרת הכרה במשך זמן רב, מכל מקום התפנה בכל יום מעיסוקיו, ובא לבקרה בכדי להתפלל עליה בפניה. וכאשר חלו אחרים מקרוביו ולא יכול היה לבקרם, הסתפק בכך שבירכם לרפואה שלימה באמצעות הטלפון.

Visiting the Sick Via Telephone

Question: Can one fulfill the Mitzvah of visiting the sick by calling the individual on the phone or must one physically go and visit the sick person?

Answer: In the previous Halacha we have explained the primary ideas behind the Mitzvah of visiting the sick which is meant to assist the ill individual and to take care of all of his needs.

Maran Rabbeinu Ovadia Yosef zt”l writes that by personally visiting the sick individual, one gets a first-hand impression regarding the individual’s plight, since seeing has more of an impact than merely hearing, and as a result, one will be moved to pray to Hashem to have mercy on this individual with all of one’s heart. Indeed, the Gemara (Nedarim 40a) tells us that when one visits the sick, one requests Heavenly mercy for him to live and one who does not visit the sick does not request mercy for him.

This means that as a result of visiting the sick person, one is moved to request Heavenly mercy for him and that Hashem send His word and heal him by placing knowledge and understanding in the minds of the doctors to bring him to a speedy and full recovery, as the verse states, “He sent His word and healed them and delivered them from their graves.” This certainly makes one’s prayer closer to being answered, as the Gemara (Shabbat 12b) states that Hashem’s presence is above the head of a sick person, as the verse states, “Hashem shall assist him on his sickbed.” The Ramban mentions all of these reasons in his Sefer Torat Ha’Adam with regards to the Mitzvah of visiting the sick and he concludes, “thus, one who visits the sick and does not request Heavenly mercy for him has not fulfilled this Mitzvah.”

We have written other reasons behind the Mitzvah of visiting the sick, such as seeing first-hand what the individual requires and offering any assistance necessary and clearly, this is not applicable until one personally goes and visits the sick individual and suffices by calling him on the phone.

Thus, Maran zt”l writes (in his Responsa Yechave Da’at, Volume 3, Chapter 83) that if one is able to go visit the sick individual himself, one does not fulfill his obligation completely by calling him or sending him a letter. Even of one knows for certain that the ill individual does not require any physical or emotional assistance whatsoever, nevertheless, we have written above that one of the main ideas behind this Mitzvah is in order for one to pray for the individual.

Although requesting Heavenly mercy for the individual can be performed even when not in the ill individual’s presence, such as by saying a “Mi She’Berach” prayer on behalf of the person while praying with a Minyan (which is extremely beneficial since anywhere ten or more men pray, Hashem’s presence rests upon them, as the Gemara states in Sanhedrin 39a), nevertheless, praying for the sick individual in the individual’s presence is more beneficial, based on the Gemara (Berachot 34a) which states, “One who prays for an ill individual need not mention his name, as the verse states, ‘Oh G-d, please heal her.’” This verse refers to Moshe Rabbeinu praying to Hashem to heal his sister Miriam from her leprosy and he did not mention her name in his prayer. Although the holy Zohar states that one must mention names within one’s prayer, as Yaakov Avinu said in his prayer, “Please save me from the hand of my brother, from the hand of Esav,” nevertheless, the Magen Avraham explains that only when praying in the presence of the sick person need one not mention his name. However, when is praying not in the presence of the ill individual, one must mention his name. A prayer without mentioning the ill person’s name, meaning when one prays in the presence of the individual, is the most beneficial kind of prayer, for sometimes, the ill person’s name is what causes his illness and mentioning his name will only serve to arouse more Heavenly judgment. Thus, praying in the presence of the sick person has great benefits that do not exist when praying not in his presence.

Thus, by inquiring about the welfare of an ill person via telephone, one cannot fully fulfill the Mitzvah of visiting the sick, for an integral part of this Mitzvah is praying for him in his presence which is more prone to bring about his recovery. Hagaon Harav Moshe Feinstein zt”l rules likewise.

Nevertheless, if one cannot personally visit the sick individual, it is nevertheless good for one to call the individual to encourage him, lift his spirits, and wish him a speedy recovery, for in this manner, at least some of the points of the Mitzvah of visiting the sick are fulfilled.

Indeed, when Maran zt”l’s wife fell ill and was unconscious for a long time, Maran would take care to take some time out of his busy schedule to go visit her every day and pray for her in her presence. When other relatives fell ill at different times and Maran zt”l could not go and physically visit them, Maran sufficed by calling them on the phone and wishing them a full and speedy recovery.

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Announcements

Bar Mitzva Invitation

Next Shabbat

To all our friends in 

K. K. Shaare Tefila – Moor Lane

please consider this as a 

Personal Invitation

as it will give us great pleasure in sharing 

our Simcha with you

May we hear Semachot in Kelal Yisrael, 

Refua Shelema to everyone who needs it  

&

May Hashem grant us all our hearts desire

Naphtali & Esther Bitton

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SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע"ח

Summer Timetable 5778 – 2018

*    For those not in synagogue, but wishing to bring in Shabbat with the community, 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.)

Mincha 6:00 pm

Followed by Shiur

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush 

Please email Moorlanenews

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Q & A on Parashat Nasso

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.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

להתפלל על נס

Praying for a Miracle

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Shavuot

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The accepted minhag in K.K. Shaare Tefila (Moor Lane), for many years now, has been to accept the second day of Yom Tov at the earlier time of Pelag Hamincha, earlier than the time of nightfall.

On most of the Yamim Tovim accepting the second day of Yom Tov earlier to the time of nightfall does not have such a big-time difference. However on Shavuot, which always falls in the summer months and where the daylight is longer, the time for nightfall is very late and many families would prefer to have their evening meal earlier in the evening. It is therefore important for us to understand and be aware of certain halachot so as to avoid possible desecration of the Yom Tov.

When we pray Arvit, recite Kiddush and enjoy our Yom Tov meal after Pelag Hamincha we are, so to speak, establishing that it is now the second day of Yom Tov, however this is all very well for Arvit, Kiddush and the Seudat Yom Tov, but with regards to cooking or heating it is still considered the first day and continues being the first day until we reach the time of Shekia – sunset.

Therefore when cooking or heating anything for the meal one must make sure to start eating it before sunset and is considered cooking or preparing on the first day for the same day because as soon as sunset arrives it is no longer considered the first day and one cannot cook or heat food from before sunset for use after sunset.

As with every Yom Tov, and Shavuot is no exception, it is better to avoid any type of Melacha between sunset and nightfall for use at nightfall, the reason being that during the course of sunset we don’t know when exactly the day changes from one day to the next and one could find themselves cooking on the first day for the second day which is forbidden.

Yom Tov Candles can be lit from Pelag Hamincha using an existing light and it is advisable to light candles before Kiddush is recited.

Summary:

While it is allowed from Pelag Hamincha 7:31 pm to light יום טוב candles, recite קידוש & eat the יום טוב meal, one should be careful NOT to do any מלאכה – ‘creative activity’, like on Shabbat, e.g. cooking, lighting candles between sunset – 9:10 pm & nightfall – 10:18 pm.

Typed & complied by N. Bitton for final Pessak Halacha ask your Rabbi.

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Shacharit 

First Minyan

Korbanot 4:00 am

Hodu 4:15 am

Hanetz 5:02 am

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Children’s Tehilim straight after Musaf

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Anyone wishing to donate a Kiddush Please email Moorlanenews

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Q & A on Parashat Bamidbar 

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

1. Why were the Jewish People counted so frequently?
   1:1 – They are very dear to G-d.
2. What documents did the people bring when they were counted?
   1:18 – They brought birth records proving their tribal lineage.
3. What determined the color of the tribal flags?
   2:2 – Each tribes flag was the color of that tribes stone in the breastplate of the kohen gadol.
4. What is the difference between an "ot" and a "degel"?
   2:2 – An "ot" is a flag, i.e., a colored cloth that hangs from a flagpole. A degel is a flagpole.
5. How do we see that the Jews in the time of Moshe observed "techum Shabbat" – the prohibition against traveling more than 2,000 amot on Shabbat?
   2:2 – G-d commanded them to camp no more than 2,000 amot from the Ohel Moed. Had they camped farther, it would have been forbidden for them to go to the Ohel Moed on Shabbat.
6. What was the signal for the camp to travel?
   2:9 – The cloud over the Ohel Moed departed and the kohanim sounded the trumpets.
7. What was the sum total of the counting of the 12 tribes?
   2:32 – 603,550.
8. Why are Aharon's sons called "sons of Aharon and Moshe"?
   3:1 – Since Moshe taught them Torah, its as if he gave birth to them.
9. Who was Nadav's oldest son?
   3:4 – Nadav had no children.
10. Which two people from the Book of Esther does Rashi mention in this week's Parsha?
    3:7 – Bigtan and Teresh.
11. Why did the levi'im receive ma'aser rishon?
    3:8 – Since the leviim served in the Mishkan in place of everyone else, they received tithes as "payment."
12. Which groups of people were counted from the age of one month?
    3:15, 40 – The leviim, and the firstborn of Bnei Yisrae l.
13. Name the first descendant of Levi in history to be counted as an infant.
    3:15 – Levis daughter Yocheved was born while the Jewish People were entering Egypt. She is counted as one of the 70 people who entered Egypt.
14. Who assisted Moshe in counting the levi'im?
    3:16 G-d.
15. Why did so many people from the tribe of Reuven support Korach in his campaign against Moshe?
    3:29 – The tribe of Reuven was encamped near Korach, and were therefore influenced for the worse. This teaches that one should avoid living near the wicked.
16. Why did so many people from the tribes of Yehuda, Yissachar and Zevulun become great Torah scholars?
    3:38 – The tribes of Yehuda, Yissachar and Zevulun were encamped near Moshe, and were therefore influenced for the good. This teaches that one should seek to live near the righteous
17. In verse 3:39 the Torah states that the total number of levi'im was 22,000. The actual number was 22,300. Why does the Torah seem to ignore 300 levi'im?
    3:39 – Each levi served to redeem a first-born of the Jewish People. Since 300 leviim were themselves firstborn, they themselves needed to be redeemed, and could therefore not redeem others.
18. The firstborn males of the Jewish People were redeemed for five shekalim. Why five shekalim?
    3:46 – To atone for the sale of Yosef, Rachels firstborn, who was sold by his brothers for five shekalim (20 pieces of silver.)
19. During what age-span is a man considered at his full strength?
    4:2 – Between the ages of 30 and 50.
20. As the camp was readying itself for travel, who was in charge of covering the vessels of the Mishkan in preparation for transport?
    4:5 – The kohanim.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

 מנהגי חג השבועות

חלוקת שעות החג

בגמרא במסכת ביצה (דף טו:) אמר רבי יהושע, מצות יום טוב, חציו לה' וחציו לכם, כלומר שיש לחלק את הזמן ביום טוב, מחציתו לאכילה ושתיה וכדומה מעניני שמחת החג, ומחציתו ללימוד התורה ותפילה, וכן פסק הרמב"ם (בפ"ו מהלכות יום טוב(.

שטיחת ענפים בבית הכנסת ובבית
כתב הרמ"א (בהגה סימן תצד סעיף ג.) נוהגים לשטוח עשבים בשבועות, בבית הכנסת ובבתים זכר לשמחת מתן תורה. ורבים מרבותינו האחרונים הביאו סימוכין למנהג זה, שיש בו גם זכר למה שאמרו בגמרא (שבת פח:) כל דיבור שיצא מפי הקדוש ברוך הוא, נתמלא העולם כולו ריח בשמים, כמו שנאמר "שפתותיו שושנים נוטפות מור עובר". וכן נוהגים להעמיד ענפי אילנות בבית הכנסת ובבתים, לרמוז למה שאמרו רבותינו במסכת ראש השנה (טז.) בעצרת (היינו חג השבועות) נידונים על פירות האילן.

אולם, בספר חיי אדם, הביא שהגאון רבי אליהו מוילנא ביטל מנהג זה, משום שעכשיו נוהגים הגויים להעמיד ענפי אילנות בימי חגיהם, ואם כן יש בזה איסור משום ובחוקותיהם לא תלכו. אולם מרן הרב עובדיה יוסף שליט"א כתב, שהגאון מוילנא ביטל מנהג זה, משום שהוא נמשך בזה לשיטתו שיש איסור משום ובחוקותיהם לא תלכו, בכל מנהגי הגויים, אבל לשיטת המהר"י קולון ועוד פוסקים רבים, אין איסור זה נוהג אלא בחוק שנוהגים הגויים בדרך חוק, דהיינו דבר שהוא בלי טעם, (שאז יש לחוש בו משום דרכי האמורי ושיש בו שמץ עבודת כוכבים), או דבר שנהגו בו הגויים לשם פריצות וכדומה, אבל במנהג שיש בו טעם אחר, כגון לבוש שלובשים אותו רופאים גויים, כדי שיהיה ניכר שהם רופאים וכדומה, אין איסור לנהוג בו, ולכן יש להניח למנהג זה שיתקיים, שמנהג ישראל תורה, ובפרט שמנהג זה הוא קדום מאד ונזכר גם בדברי חז"ל. (וכבר הזכרנו חילוק נוסף בעניין חוקות הגויים בהלכה שעסקה בשאלת החיוב ללכת עם כיפה על הראש).

מאכלי חלב
כתב עוד הרמ"א, שנוהגים בכמה מקומות לאכול מאכלי חלב ביום חג השבועות, והוסיפו האחרונים שיש נוהגים לאכול גם דבש וחלב, לרמוז על מתן תורתינו שנמשלה לדבש וחלב, ויש נותנים טעם למנהג מאכלי חלב בחג השבועות, מפני שבעשרת הדברות נתגלו לאבותינו כל חלקי התורה ומצוותיה, וכמו שכתב רב סעדיה גאון שבעשרת הדברות כלולות כל מצוות התורה, וכשירדו ישראל מההר אל בתיהם אחר מתן תורה, לא מצאו מה לאכול תיכף, זולת מאכלי חלב, כי לבשר היו צריכים הכנה רבה, לשחוט בסכין בדרך בלי פגם כאשר ציוה ה', ולנקר החלב וגיד הנשה, ולמלוח הבשר ולהדיחו, ועוד ועוד עניינים רבים הקשורים לכשרות המאכלים. ולכן היו זקוקים למאכלי חלב, ואנו עושים זכר לזה. ונאמרו אודות מנהג זה עוד טעמים אחרים.

ומכיוון שעל פי ההלכה אסור לאכול מאכלי חלב אחרי מאכלי בשר עד שיעברו שש שעות (כפי שביארנו בהלכות בשר וחלב), לכן מנהגינו לאכול מאכלי חלב, ואחרי קינוח והדחה כמשפט (דהיינו אכילת מעט פת וכדומה, ושתיית משקה, כפי שביארנו גם כן בהלכות בשר בחלב,) אוכלים מאכלי בשר. ומצוה לאכול ביום טוב בשר בהמה, לקיים בזה מצות שמחת החג, וכמו שאמרו במסכת חגיגה (ח:), אין שמחה אלא בבשר בהמה, וכן ישתה יין לשמחת החג, אבל יזהרו להימנע משחוק וקלות ראש, לפי שאין השחוק והקלות ראש שמחה אלא הוללות, ולא נצטווינו אלא על שמחה שיש בה עבודת היוצר. אלא ישמחו ביום טוב בדברים המותרים כגון לשורר בפה שירות ותשבחות להשם יתברך, וכן יש להשתדל לעסוק בתורה ביום החג, וכתב מרן הרב שליט"א, שנכון ללמוד בספר המצוות של הרמב"ם, ונכון גם כן לקרות בספר תהילים, כי פטירת אדונינו דוד המלך הייתה ביום חג השבועות.

מי שאינו יכול לקיים את שמחת החג בבשר, מטעמי בריאות או כשרות, יקיים מצות שמחתו בבשר עוף. וכל מה שאמרנו שאין שמחה אלא בבשר ויין, היינו לאנשים, אבל הנשים יש לשמחן בבגדים יפים או תכשיטים נאים וכדומה. ויש לשמח את הילדים בקליות ואגוזים וממתקים וכדומה.

שמחת עניים
נאמר בתורה (דברים טז) ושמחת בחגך אתה ובנך ובתך והלוי והגר והיתום והאלמנה אשר בקרבך. לפיכך חייב אדם לשמח עמו ברגל את העניים והאביונים והאלמנות והיתומים, והיא חובה קדושה

Customs of the Shavuot Holiday

Division of the Holiday Hours

The Gemara in Masechet Beitzah (15b) tells us: “Rabbi Yehoshua says: The Mitzvah of the holiday is half for Hashem and half for you.” This means that one should apportion his time on Yom Tov half for eating, drinking, and other Yom Tov festivities and half for Torah learning and prayer. The Rambam (Chapter 6 of Hilchot Yom Tov) rules likewise.

Adorning the Synagogue and One’s Home with Plants
The Rama writes (in his notation on Chapter 494, Section 3) that it is customary to scatter plants throughout the synagogue and one’s home on the holiday of Shavuot in commemoration of the joy of the giving of the Torah. Many Acharonim bring another source for this custom based on the Gemara in Masechet Shabbat (88b) which states that after every commandment uttered by Hashem, the entire world was filled with a fragrant smell, as the verse states, “His lips are like roses dripping with passing myrrh.” It is likewise customary to lay tree branches in the synagogue and in one’s home in order to hint to the Gemara in Masechet Rosh Hashanah (16a) that on Shavuot we are judged regarding the fruits of the tree.

However, the Sefer Chayei Adam writes that Rabbeinu Eliyahu of Vilna discontinued this custom, for nowadays, the non-Jews place tree branches in their homes during their holiday. This therefore constitutes the prohibition to follow the practices of the non-Jews. Nevertheless, Maran Harav Ovadia Yosef Shlit”a writes that the Gaon of Vilna writes that this constitutes the prohibition to follow the practices of the non-Jews in accordance with his own opinion that this prohibition applies to all non-Jewish practices. However, according to Rabbeinu Yosef Cologne and many other Poskim who rule likewise, this prohibition only applies to those practices which are observed which have no reason behind them (for only then are we concerned about “Emorite ways” and the possibility of idolatrous rituals) or to those customs which are observed for immoral purposes and the like. Nonetheless, if it is a custom which is observed for a specific reason, such as if a garment is worn by non-Jewish doctors in order for them to be recognizable as doctors, a Jewish doctor may follow this custom and wear the garment as well. Therefore, this custom may indeed be observed, for the custom of the Jewish people is law, especially when the custom in question is very ancient and quoted by our Sages.

Eating Dairy Foods
The Rama (ibid.) continues and writes that several places have the custom to eat dairy foods on the day of Shavuot. Some Acharonim add that it is customary to eat milk and honey together as well hinting to the acceptance of our holy Torah which is compared to milk and honey. Some explain that the reason for eating dairy foods on Shavuot is because when our forefathers were given the Ten Commandments, the rest of the Torah and its commandments were revealed to them as well (as Rav Sa’adia Gaon writes that all of the Mitzvot are included in the Ten Commandments). When the Jewish people returned to their homes after receiving the Torah, they did not find anything ready to eat besides for dairy items, for eating meat now involved much preparation including slaughtering the animal with a knife free of imperfections, removing the forbidden fats and sinews, salting the meat and washing it off as well as many other laws pertaining to the kosher dietary laws. They therefore made due with dairy foods; we eat dairy items in commemoration of this. Many other reasons are given for this custom.

Since Halacha prohibits eating dairy foods for six hours after eating meat, we therefore customarily eat the dairy foods first and only after washing one’s mouth out in accordance with Halacha by eating some bread and drinking some beverages do we eat meat. One should eat meat on Yom Tov in order to fulfill the Mitzvah of joy of Yom Tov, as the Gemara in Masechet Chagiga (8b) states that one experiences true joy only by eating meat. One should likewise drink wine in honor of the joy of Yom Tov. One should nevertheless abstain from frivolity and unruliness, for we have only been commanded to experience a joy through which one can serve Hashem. One should rejoice by performing permissible actions, such as singing the praises of Hashem and his holy Torah. One must likewise try his utmost to learn Torah during the day of Shavuot as well. Maran Harav Shlit”a writes that one should also learn from the Rambam’s Sefer Ha’Mitzvot. It is also proper to recite Tehillim on this day, for the holiday of Shavuot marks the anniversary of the passing of King David.

If one is unable to fulfill the Mitzvah of rejoicing on Yom Tov with beef due to health or kashrut concerns, he should fulfill his obligation with chicken instead. Regarding what we have said that true joy only comes through consuming meat and wine, this only applies to men; women, however, should be gladdened with nice clothing, jewelry, and the like. Children should be gladdened with nuts, sweets, and the like.

Gladdening the Needy The Torah (Devarim 16) states: “And you shall be glad during your holiday; you, your son, your daughter, the Levite, the convert, the orphan, and the widow in your midst.” One must therefore gladden the hearts of the poor, widows, and orphans during the holiday as well and this is a truly important obligation

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Announcements

Rosh Chodesh Sivan

is on 

Tuesday 15 May

This Shabbat is Shabbat Mevarechim

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on 0791 957 8106 by 13th May

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SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע"ח

Summer Timetable 5778 – 2018

*    For those not in synagogue, but wishing to bring in Shabbat with the community, 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.)

Pirke Avot 5:50 pm

Mincha 6:00 pm

Followed by Shiur

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Children’s Tehilim straight after Musaf

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Anyone wishing to donate a Kiddush Please email Moorlanenews

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Q & A on Parashat Behar – Bechukotai 

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

Behar

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. Why does the Torah say in 26:46 "Torot" (plural) and not "Torah" (singular)?
    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. 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?
    25:38 – The prohibition against taking interest is accompanied by the phrase, "I am Hashem your G-d who took you out of Egypt." Rashi explains that just as Hashem discerned in Egypt between those who were firstborn and those who were not, so too will Hashem 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.

Bechukotai

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 yovelyears.
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 Beit Hamikdash 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.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

חג השבועות

נאמר בפרשת מתן תורה, "ויסעו מרפידים ויבאו מדבר סיני, ויחנו במדבר, ויחן שם ישראל נגד ההר". (שמות יט).

רבינו חיים בן עטר, ה"אור החיים" הקדוש הקשה, שהרי בפסוקים שקודם לכן כבר נאמר "לצאת בני ישראל מארץ מצרים, ביום הזה באו מדבר סיני", ואם כן לכאורה, מדוע כפלה התורה וכתבה שוב "ויחנו במדבר", הרי ברור הדבר שאם הגיעו למדבר גם חנו שם, ואם כן מה באה ללמדינו התורה בדבר זה?

ומסביר האור החיים הקדוש, כי פסוק זה בא ללמדינו שלשה עיקרים בקבלת התורה, שמבלעדי שלשת הדברים הללו אי אפשר היה לקבל את התורה, ועל ידם נתרצה הקדוש ברוך הוא לתת לבני ישראל את התורה.

הראשון, "ויסעו מרפידים", שקודם קבלת התורה, היו עם ישראל ברפיון ידים ועצלות גדולה, כדרכם של עבדים משוחררים, ואף על פי כן הם הכינו עצמם והתגברו על מדותיהם הטבעיות, לקבל את התורה בזריזות ובחשק, וקבלו על עצמם שלא להתעצל בלימוד התורה. כי כך טבע הדבר בלימוד התורה, שדברי תורה צריכים חיזוק כל העת, ולכן התורה טורחת בכל פעם שהיא מזכירה ענין לימוד התורה, לתת תוספת חיזוק, כמו שנאמר "לא ימוש ספר התורה הזה מפיך, והגית בו יומם ולילה, הלא צויתיך חזק ואמץ", וכן על זה הדרך. ולפיכך הוצרכה התורה לציין "ויסעו מרפידים", שהיו נרפים מאד, ברפיון ידיים, ואף על פי כן זרזו עצמם לקבלת התורה בחשק ושמחה,  ו"יסעו" מאותו הרפיון שהיה להם קודם לכן. שזהו עיקר גדול ותנאי לזכות לכתרה של תורה.

העיקר השני, "ויבאו מדבר סיני ויחנו במדבר", שהכוונה בזה שהגיעו עם ישראל למדרגה רוחנית שהיא בבחינת מדבר, שהכל דשין ודורכין עליו, והוא מקום הפקר לכל, כמו כן ישראל הגיעו למצב של ענווה ושיפלות רוח, כי מבלעדי זה אי אפשר לזכות לתורה, כי אין התורה שורה על גסי הרוח, ועל כן משה רבינו זכה שהוא יקבל את התורה, לפי שהוא היה סמל ואות למופת של ענוה גדולה שלא היה עוד כמותה. גם לא ניתנה התורה אלא על ההר הנמוך שבהרים, הר סיני, כי אין השכינה שורה על גסי הרוח וגבהי הלב, ורק בזכות הענוה זכו ישראל לכתר תורה.

והעיקר השלישי, "ויחן שם ישראל כנגד ההר", אשר כמו שפירשנו כבר, לשון "ויחן" הוא לשון יחיד, מפני שעם ישראל באותו הזמן היתה בינהם אחדות גדולה, כאיש אחד בלב אחד, וגם זה הוא תנאי גדול לזכות לתורה, כי אין קבלת התורה רק ליחידים שבישראל, אלא דוקא לכל כלל ישראל יחד, ועל כן התורה צריכה תמיד להיות נלמדת בציבור, ואמרו רבותינו "חרב אל הבדים", חרב אל אותם שלומדים בד בבד, כלומר לבדם, כי אין אדם זוכה לישרות בתורה, אלא כשהיא נלמדת עם עוד אדם, שיעיר את תשומת לב חבירו כשהוא טועה בלימוד. (ואחר שידע כבר את עיקרי לימוד התורה בדרך נכונה, יוכל ללמוד לבדו מתוך ספרי האחרונים, אשר גם על ידי העיון בהם יוכל לעמוד על טעותו), ואשרי העם שהם באים בליל שבועות ללמוד תורה בציבור, במקום שהשכינה שורה בו, אשר על כגון זה נאמר "ויחן שם ישראל כנגד ההר", כי כאיש אחד, זכו לקבל את התורה, וכמו כן אנו, נזכה לאורה של תורה, משאת חיינו, בזכות ענוה ושפלות רוח, לקבל מהגדולים מאיתנו את האמת, ולהודות תמיד על האמת, ולהשתדל כמה שאפשר להיות באחדות גדולה, שמתוך כך תשרה עלינו השכינה הקדושה, ונזכה לכתרה של תורה.

The Holiday of Shavuot

Regarding the giving of the Torah, the Torah states (Shemot 19): “And they travelled from Refidim and they arrived at the Sinai Desert and they camped in the desert; and Israel camped there opposite the mountain.”

Rabbeinu Chaim ben Atar, the saintly “Or Ha’Chaim,” asks that in the previous verses the Torah states, “On the third month of the Jewish nation leaving Egypt, on this day they had come to the Sinai desert.” If so, why does the Torah repeat the fact that they “camped in the desert”? Is it not clear that if they arrived at the desert that they camped there as well? What does the Torah mean to teach us by writing this?

The saintly Or Ha’Chaim explains that the Torah is trying to convey to us three key principles regarding receiving the Torah without which accepting the Torah would have been impossible and because of which Hashem decided to give us the Torah.

The first is “Travelling from Refidim” (in Hebrew, “Refidim” is similar to the word “Rifyon” meaning laxity) before the giving of the Torah, for the Jewish nation experienced great carelessness and lethargy as all freed slaves do and even so, they prepared themselves and overcame their natural character-traits in order to be able to accept the Torah in a zealous and energetic manner by accepting upon themselves not to become lazy in their Torah learning. This is indeed the natural course of Torah learning that the Torah needs strengthening and recommitment at all times. It is for this reason that any time the Torah mentions learning Torah, the Torah adds a boost of encouragement as the verse states, “This Sefer Torah shall not budge from your lips and you shall delve in it day and night etc. have I not commanded you to be strong and courageous?” The Torah therefore needed to point out that they “travelled from Refidim,” for they had truly been slacking off, but even so they had energized themselves to accept the Torah with desire and joy and they had thus “travelled away” from the laxity they possessed beforehand, for this is a great principle and important condition for meriting receiving the Torah’s crown.

The second principle is “And they arrived at the Sinai desert and they camped in the desert.” This means that the Jewish nation reached the lofty level wherein they made themselves like a desert which is ownerless and everyone walks through and tramples on. Similarly, the Jewish nation reached a high level of humility and submissiveness, for without doing so, one cannot merit accepting the Torah as the Torah does not identify itself with the arrogant. It is also for this reason that Moshe Rabbeinu was the one chosen to receive the Torah, for he served as an outstanding symbol of extreme humility, the likes of which the world had never seen. Additionally, the Torah was given only on the lowest of mountains, Mount Sinai, for Hashem’s presence does not rest on the arrogant and the haughty; only because of their humility did the Jewish nation merit receiving the crown of Torah.

The third principle is “And Israel camped there opposite the mountain.” The Torah uses the singular form of the word “camped” in order to teach us that the Jewish nation was completely unified at that time, like one man with one heart. This also serves as an important condition in order to receive the Torah, for the Torah was not given to individuals among the Jewish nation; rather, it was given to the entire nation as one. It is for this reason that the Torah must be read in public. Indeed the verse states, “May a sword be to the loners” referring to those who learn Torah alone, for one cannot merit having a correct understanding of the Torah unless he learns with someone else who will be able to bring the errors he has made in his learning to his attention. (Once one masters the principles for how to properly learn Torah, one may then learn from the works of the Acharonim alone, for by delving in them one will likewise be able to realize if he has erred.) Praiseworthy is the nation whose people come together to learn Torah on the night of Shavuot in a place where the holy presence of Hashem rests. Regarding this does the verse state, “And Israel camped there opposite the mountain,” for they merited receiving the Torah as one. May we likewise merit gleaning from the eternal light of the Torah by virtue of our true humility through accepting the true interpretation of the Torah from those greater than us and admitting that their interpretation is indeed true. Let us try our very best to always be completely unified, for this will cause Hashem to rest His holy presence on us and we will thereby merit receiving the crown of the Torah.

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