Announcements

Mincha and Arvit next week 6:55 pm

*****

Yamim Noraim

&

Winter 5778 – 2017/18

attached

***

SELICHOT

Sundays 7 am

Weekdays 6 am

ONE WEEK BEFORE

יום הדין

***

Thank you

To Meir Cohen

for all his efforts in tidying up the library

The Library will soon be available for the Kehila

however, we need ALL books returned

so that we can take account of what we have.

Therefore, if you have borrowed a book or Sefer

from the Bet Hakeneset please return it asap

Thank you for your cooperation

If you would like to borrow a book

please contact

Meir Cohen or David Menashe

***

Elul 5777

September 2017

Ladies’ Seating Plan for the Yamim Noraim

High Holy Days

Dear Ladies,

We hope this letter finds you well and in good health.

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

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

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

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

Please tick for which day(s):

1) ONLY Rosh Hashana (2 days) _______

2) ONLY Yom Kippur _______

3) BOTH (Rosh Hashana and Yom Kippur) _______

Please let us know below who the seat is for:

1) Name _______________________________

2) Name _______________________________

3) Name _______________________________

DEADLINE: THURSDAY 14 SEPTEMBER

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

Therefore, we endeavour to do the following:

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

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

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

Thanking you in advance.

Tizku leshanim rabot

The Gabbaim

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

You can reserve by replying to this email or speak directly to Mrs E Jacobs by the DEADLINE: THURSDAY 14 SEPTEMBER

***

Reminder

There is a big Segula

to pay all your debts

before Rosh Hashana

therefore if you have

pledged a donation to the

Bet Hakeneset

and have not yet paid

here is a kind reminder

Tizke Lemitzvot

Ketiva Vechatima Tova

***

JOINT LEARNING PROJECT

To be completed by 17th Cheshvan [nearly 3 months so plenty of time!!!]

[*not daf]

Contact Rabbi Stamler to reserve your section 07738002480

****

SHABBAT

Shabbat Times

לוח זמני תפלה לקיץתשע"ז

Summer Timetable 5777 – 2017

Mincha 6:00 pm

*****

Children’s Service From 10am Every Shabbat morning

Children’s Tehilim straight after Musaf

****

Anyone wishing to donate a Kiddush Please email Moorlanenews

****

Q & A on Parashat

Nitzavim

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

Vayelech

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

****

Halachot from Maran Rabbi Ovadia Yosef Ztz’l

"אשרי העם יודעי תרועה"

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

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

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

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

“Fortunate is the Nation which knows the Shofar Blasts”

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

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

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

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

תקיעת שופר

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

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

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

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

Blowing the Shofar on Rosh Hashanah

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

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

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

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

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During the week

Shiurim in our Bet Hakeneset

***

1 Rosh Hashana Yom Kippur Succot 5778 2017.pdf
2 Winter Timetable 5778 2017-18.pdf

Announcements

Mincha and Arvit next week 6:55 pm

*****

Yamim Noraim

&

Winter 5778 – 2017/18

attached

***

SELICHOT

Sundays 7 am

Weekdays 6 am

ONE WEEK BEFORE

יום הדין

***

Thank you

To Meir Cohen

for all his efforts in tidying up the library

The Library will soon be available for the Kehila

however, we need ALL books returned

so that we can take account of what we have.

Therefore, if you have borrowed a book or Sefer

from the Bet Hakeneset please return it asap

Thank you for your cooperation

If you would like to borrow a book

please contact

Meir Cohen or David Menashe

***

Elul 5777

September 2017

Ladies’ Seating Plan for the Yamim Noraim

High Holy Days

Dear Ladies,

We hope this letter finds you well and in good health.

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

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

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

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

Please tick for which day(s):

1) ONLY Rosh Hashana (2 days) _______

2) ONLY Yom Kippur _______

3) BOTH (Rosh Hashana and Yom Kippur) _______

Please let us know below who the seat is for:

1) Name _______________________________

2) Name _______________________________

3) Name _______________________________

DEADLINE: THURSDAY 14 SEPTEMBER

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

Therefore, we endeavour to do the following:

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

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

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

Thanking you in advance.

Tizku leshanim rabot

The Gabbaim

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

You can reserve by replying to this email or speak directly to Mrs E Jacobs by the DEADLINE: THURSDAY 14 SEPTEMBER

***

Reminder

There is a big Segula

to pay all your debts

before Rosh Hashana

therefore if you have

pledged a donation to the

Bet Hakeneset

and have not yet paid

here is a kind reminder

Tizke Lemitzvot

Ketiva Vechatima Tova

***

JOINT LEARNING PROJECT

To be completed by 17th Cheshvan [nearly 3 months so plenty of time!!!]

[*not daf]

Contact Rabbi Stamler to reserve your section 07738002480

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SHABBAT

Shabbat Times

לוח זמני תפלה לקיץתשע"ז

Summer Timetable 5777 – 2017

Mincha 6:00 pm

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Children’s Service From 10am Every Shabbat morning

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

Nitzavim

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

Vayelech

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

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Halachot from Maran Rabbi Ovadia Yosef Ztz’l

"אשרי העם יודעי תרועה"

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

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

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

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

“Fortunate is the Nation which knows the Shofar Blasts”

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

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

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

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

תקיעת שופר

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

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

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

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

Blowing the Shofar on Rosh Hashanah

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

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

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

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

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During the week

Shiurim in our Bet Hakeneset

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1 Rosh Hashana Yom Kippur Succot 5778 2017.pdf
2 Winter Timetable 5778 2017-18.pdf

Announcements

Mincha & Arvit next week 7:15 pm

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SELICHOT

Sundays 7 am

Weekdays 6 am

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Elul 5777

September 2017

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

Dear Ladies,

We hope this letter finds you well and in good health.

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

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

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

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

Please tick for which day(s):

1) ONLY Rosh Hashana (2 days) _______

2) ONLY Yom Kippur _______

3) BOTH (Rosh Hashana and Yom Kippur) _______

Please let us know below who the seat is for:

1) Name _______________________________

2) Name _______________________________

3) Name _______________________________

DEADLINE: THURSDAY 15 SEPTEMBER

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

Therefore, we endeavour to do the following:

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

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

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

Thanking you in advance.

Tizku leshanim rabot

The Gabbaim

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

You can reserve by replying to this email or speak directly to Mrs E Jacobs by the DEADLINE: THURSDAY 15 SEPTEMBER

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Reminder

There is a big Segula

to pay all your debts

before Rosh Hashana

therefore if you have

pledged a donation to the

Bet Hakeneset

and have not yet paid

here is a kind reminder

Tizke Lemitzvot

Ketiva Vechatima Tova

***

JOINT LEARNING PROJECT

To be completed by 17th Cheshvan [nearly 3 months so plenty of time!!!]

[*not daf]

Contact Rabbi Stamler to reserve your section 07738002480

***

SHABBAT

Shabbat Times

לוח זמני תפלה לקיץתשע"ז

Summer Timetable 5777 – 2017

* 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

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Children’s Service From 10 am Every Shabbat morning

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 Ki Tavo

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

1. When did the obligation to bring bikkurim begin?
   26:1 – After the Land was conquered and divided.
2. Bikkurim are from which crops?
   26:2 – The seven species for which Eretz Yisrael is praised.
3. How does one designate bikkurim?
   26:2 – When he sees the first fruit ripen on a tree, he binds a piece of straw around it to mark it as bikkurim.
4. Who shakes the basket containing the bikkurim?
   26:4 – The kohen places his hands under the hands of the one bringing it, and they wave the basket together.
5. What does "v’anita v’amarta" mean?
   26:5 – Speak loudly.
6. Which Arami "tried to destroy my father?"
   26:5 – Lavan.
7. When during the year may bikkurim be brought? Until when are the special verses recited?
   26:11 – Bikkurim are brought from Shavuot until Channuka. The verses are recited only until Succot.
8. Someone declaring that he separated terumah and ma’aser says: "And I didn’t forget." What didn’t he forget?
   26:13 – To bless Hashem.
9. What were the Jewish People to do with the 12 stones on Mt. Eval?
   10. 27:2 – Build an altar.
10. Six tribes stood on Mt. Eval and six on Mt. Gerizim. Who and what were in the middle?
    27:12 – Kohanim, levi’im and the Holy Ark.
11. Who "causes the blind to go astray?"
    27:18 – Any person who intentionally gives bad advice.
12. How does one "strike another secretly?"
    27:24 – By slandering him.
13. Eleven curses were spoken on Mt. Eval. What is the significance of this number?
    27:24 – Each curse corresponds to one of the tribes, except for the tribe of Shimon. Since Moshe didn’t intend to bless the tribe of Shimon before his death, he did not want to curse them either.
14. Why are sheep called "ashterot"?
    28:4 – Because they "enrich" (m’ashirot) their owners.
15. How is the manner of expressing the curses in Parshat Bechukotai more severe than in this week’s parsha?
    28:23 – In Bechukotai the Torah speaks in the plural, whereas in this week’s Parsha the curses are mentioned in the singular.

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Halachot from Maran Rabbi Ovadia Yosef Ztz’l

חודש הרחמים והסליחות

כבר הזכרנו באחת ההלכות הקודמות, מאיזה טעם אנו נוהגים להרבות בסליחות ותחנונים בכל ימי חודש אלול, שהוא מסוגל לסליחה וכפרה.

וידוע שבימים אלה אנו קרובים יותר לה’ יתברך, והוא ממהר לשמוע תפילות. כמו שדרשו "אני לדודי ודודי לי", ראשי תיבות אלול. וכן בפסוק "ובא לציון גואל ולשבי פשע ביעקב", רמוז חודש "אלול". וכתב רבינו יונה בספר היראה בזו הלשון, "משנכנס אלול עד מוצאי יום הכפורים יהיה ירא וחרד מאימת יום הדין". ובזכות התשובה בימים אלה, אנו עתידים להגאל, כמו שנרמז בפסוקים שאמר דוד המלך, "לדוד ה’ אורי וישעי", אורי, בראש השנה, וישעי, ביום הכפורים. ומסיים דוד המלך, "לולא האמנתי לראות בטוב ה’", ופירשו רבותינו (בברכות ד.), שהיה דוד המלך מתיירא (מפחד) שמא יגרום החטא ולא תבא הישועה, ולכן יש ניקוד (נקודות) מעל המילה "לולא" האמנתי לראות בטוב ה’, שרצונו לרמוז בזה על חודש "אלול" (אותיות לולא), שבזכות תשובתינו בימים אלה נוושע ביום הדין.

וכתב הגאון רבי דוד עמר ז"ל, בספר תפלה לדוד (סי’ ריב), שבחודש אלול ובעשרת ימי תשובה, נכון מאד לכוין בברכת "השיבנו אבינו לתורתך" שבתפלת שמונה עשרה, ולהזכיר כמה משמותיהם של אלה שנטו מדרכי ה’ ותורתו, ויצאו לתרבות רעה, וביחוד אם הם קרוביו. והביא כל זה מרן רבינו הגדול זצ"ל הכ"מ בספרו חזון עובדיה (עמוד כה). וכמו כן בודאי שראוי לאדם להתפלל גם על עצמו, שיזכה לשוב בתשובה, ולעלות מעלה מעלה בתורה וביראת ה’. וגם כל בקשותיו האחרות, יהיו לשם שמים, שאם תהיה לו פרנסה טובה ובריאות טובה, יוכל להתחזק עוד ועוד בעבודת ה’.

ובאמת שאם נתבונן, הלא נראה כל איש ואשה, כמה אנו מאריכים בתפלה על קרובינו שחלילה אינם בקו הבריאות, או מעוכבי זיווג וכדומה. והלא הדברים קל וחומר, כי הכאב על מי שאינו הולך בדרך ה’ הוא גדול פי כמה וכמה, שמאבד עצמו מחיי העולם הבא, ואינו מזכה את עצמו בזכויות רבות לחיי עולם הנצח, אשר כל קורות האדם בזה העולם הם כאין וכאפס לעומת חיי העולם הבא.

וזכור לנו, שאחר פטירת רעייתו של מרן רבינו זצ"ל, היה מרבה בתפלות ובלימוד תורה לעלוי נשמתה, והיה מזכיר מה שכתבו המקובלים, שיראה אדם את קרובו הנפטר כאילו הוא עומד ומתחנן לפניו שיצילו מאש אוכלה. כי צורך האדם בעולם הבא לזכויות ומעשים טובים בכדי לזכות בחיי העולם הבא, הוא גדול לאין שיעור מכל צרכיו בזה העולם השפל והחולף.

והגאון רבי דוד עמר הנזכר, הביא בספרו את הנוסח הנכון למי שרוצה להוסיף שמות קרובים בברכת "השיבינו", שיאמר בתוך הברכה, אחרי אמירת "השיבנו אבינו לתורתך וקרבנו מלכינו לעבודתך והחזירינו בתשובה שלימה לפניך": יהי רצון מלפניך ה’ אלהינו ואלהי אבותינו, שתחתור חתירה מתחת כסא כבודך להחזיר בתשובה שלימה כל פושעי ישראל, ובכללם תחזיר בתשובה שלימה את (יאמר את שם הקרוב ואת שם אמו, כגון דוד בן אסתר), כי ימינך פשוטה לקבל שבים, ברוך אתה ה’ הרוצה בתשובה.

(ונכון שבסיום הברכה כשמזכיר את שם ה’, יכוין שניקוד שם ה’ בכתיבתו בברכה זו, הוא בסגול, כפי שמודפס בסידורים המדויקים).

ויהי רצון שהשם יתברך יחזיר את כל פושעי ישראל בתשובה שלימה וידעו תועי רוח בינה, ומלאה הארץ דעה את ה’ כמים לים מכסים

The Month of Mercy and Forgiveness

We have already discussed in a previous Halacha the reason why we customarily recite Selichot prayers throughout the entire month of Elul which is an auspicious time for forgiveness and atonement.

It is well-known that during these days we are closer to Hashem and he hears our prayers more quickly than usual, as our Sages have expounded the verse, “Ani Le’Dodi Ve’Dodi Li” (“I am to my beloved and my beloved is to me”) which is an acronym for the word “Elul.” Similarly, the month of Elul is also hinted in the verse, “Uva Le’Zion Go’ElUl’shaveh Fesha Be’Yaakov.” Furthermore, Rabbeinu Yonah writes in his Sefer Ha’Yir’ah: “From the beginning of Elul until the conclusion of Yom Kippur, one should be filled with fear and trepidation over the Day of Judgment.” In the merit of the repentance during these days, we shall one day be redeemed, as is hinted in the verses composed by King David, “A Psalm by David, Hashem is my light and salvation”: “My light” on Rosh Hashanah “and salvation” on Yom Kippur. King David ends this Psalm by saying, “Were it not that I believe that I should see the goodness of Hashem,” and our Sages explain (Berachot 4b) that King David feared that sins might impede the salvation and thus, the word “Luleh” (“Were it not,” also the same Hebrew letters as “Elul”) is dotted in the scripture in order to allude to the fact that in the merit of our repentance during the month of Elul, we shall be saved on the Day of Judgment.

Hagaon Harav David Amar zt”l writes in his Sefer Tefillah Le’David (Chapter 212) that during the month of Elul and the Ten Days of Repentance (the ten days between Rosh Hashanah and Yom Kippur), it is especially worthy to recite the blessing of “Hashivenu Avinu Le’Toratecha” (fifth blessing of the Amidah prayer which deals with repentance) with proper concentration and to mention the names of some individuals who have strayed from the proper path of Hashem and His Torah, especially if they are one’s relatives. Maran Rabbeinu Ovadia Yosef zt”l quotes this in his Chazon Ovadia-Yamim Nora’im (page 25). One should certainly pray that one merit repenting fully on his own and continue to ascend higher and higher in spirituality.

Indeed, if we stop and think for a moment, do we not all pray lengthily for our relatives who, G-d-forbid, are not in the best of health or have yet to find their marriage partners and the like? Certainly the pain one feels for an individual who does not follow the path of Hashem is much greater, for such an individual loses his share in the World to Come and misses out on countless merits in the Eternal World; anything a person can experience in this world pales greatly in comparison to life in the World to Come.

We remember that when Maran zt”l’s wife passed away, he would learn and pray a substantial amount in order to elevate her soul. He would mention what the Mekubalim say that one should imagine his deceased relative as though he is standing before him and begging him to save him from a raging inferno. One’s need for merits and good deeds in order to merit entry in the World to Come is infinitely greater than any physical need one may have in this lowly, fleeting world.

The aforementioned Hagaon Harav David Amar quotes in his work the correct text for one who wishes to insert names of relatives in the blessing of “Hashivenu.” After reciting “Hashivenu Avinu Le’Toratecha Ve’Karevenu Malkeinu La’Avodatecha Ve’Hachazirenu Bitshuva Shelema Lefanecha,” one inserts: “May it be Your will, Hashem our G-d and the G-d of our fathers, that You dig a tunnel under Your Holy Throne to accept the repentance of all of the sinners of Israel, and similarly may You cause so-and-so (insert name) son/daughter of so-and-so (insert mother’s name) to repent fully, for Your right hand is outstretched to accept those who are repentant,” then conclude the blessing, “Baruch Ata Hashem Ha’Rotzeh Bitshuva.” Here is the actual Hebrew text one should recite in the Amida:

יהי רצון מלפניך ה’ אלקינו ואלקי אבותינו שתחתור חתירה מתחת כסא כבודך להחזיר בתשובה שלימה לכל פושעי ישראל, וכן תחזיר בתשובה שלימה את פלוני בן פלונית, כי ימינך פשוטה לקבל שבים.

It is correct that when one concludes this blessing upon reciting the name of Hashem one should have in mind that this name of Hashem is punctuated with the “Segol” mark, as is printed in precise Siddurim; one should concentrate on this but not utter it.

May Hashem return all sinners of Israel to Him through complete repentance and may the land be filled with the knowledge of the Hashem like the waters that fill the sea.

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Q & A on Parashat Ki Tese

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

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

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Halachot from Maran Rabbi Ovadia Yosef Ztz’l

חודש אלול – מעשה במרן זצ"ל בענין שמיעת מוזיקה

כתב מרן רבינו עובדיה יוסף זצ"ל: חסד גדול עשה ה’ יתברך עם עמו ישראל, כאשר גילה להם, כי יום המשפט הוא יום א’ בתשרי. (כי באמת, גם אומות העולם נדונים ביום זה, אבל אין להם ידיעה על כך, ולכן אינם מתכוננים כראוי ליום זה, ומפסידים טובה הרבה). וכמו שנאמר בתהלים, "תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר בַּכֵּסֶה לְיוֹם חַגֵּנוּ, כִּי חֹק לְיִשְׂרָאֵל הוּא מִשְׁפָּט לֵאלֹהֵי יַעֲקֹב". כי בנוהג שבעולם, מי שעבר על החוק, ונתפס אצל שוטר והלה יקחהו באופן מיידי לפני שופט, להשפט בצורה מהירה, הלא קרוב לודאי שלא יוכל להתמודד מול האשמות שהוא מואשם בהן. מה שאין כן אילו תנתן לו האפשרות לדעת את מועד המשפט, ויוכל להתמודד ולהתיעץ עם עורך דין טוב, בכדי שידע מה לטעון במשפט ומי יסנגר עליו, שאז בודאי יש תקוה שיוכל לצאת זכאי במשפטו.

כמו כן אנו, מיום ראש חודש אלול, מריעים בשופר וקמים לסליחות ומתכוננים ליום הדין שאומרים בו הרת עולם היום יעמיד במשפט כל יצורי עולם, ואז מתחילים גם כן לומר בתפילה, המלך הקדוש, המלך המשפט, ובאלול אנו מתכוננים כראוי להכין פרקליטים גדולים לפני הקדוש ברוך הוא, ואלו הם פרקליטיו של אדם, תורה ומצוות ומעשים טובים (שבת לב.), ובתוספתא אמרו, צדקה וגמילות חסדים, פרקליטים גדולים הם בין ישראל לאביהם שבשמים. וכן שנינו באבות, כל העושה לו מצוה אחת, קונה לו פרקליט אחד. ואם הפרקליט הוא גיבור ואיש מלחמה, כגון שהוא נוצר מפי תלמיד חכם העוסק בתורה, בודאי שאז אותם המקטרגים לא יהיו אלא כשועלים קטנים מחבלים כרמים, שגערה אחת מאת סנגור כזה תשתק את כולם. וכמו שאנו אומרים בסליחות, חתום פה שטן ואל ישטין עלינו, ויעמוד מלאך ומליץ טוב בעדינו, הוא יגיד יושרנו. הרי פתח רחב להוציא אותנו זכאים לפני ה’ יתברך, וכמו שאמרו במסכת ראש השנה, על הפסוק, כי מי גוי גדול אשר לו אלקים קרובים אליו, כה’ אלקינו בכל קראנו אליו.

רבינו האר"י ז"ל כתב בשער הפסוקים, על הפסוק העוסק בבריחת הרוצח לעיר מקלט, ששם לא יאונה לו כל רע, וכפי שנאמר "אנה לידו ושמתי לך" (מקום אשר ינוס שמה). ראשי תיבות "אלול", לרמוז כי חודש אלול ניתן לתשובה, ושב ורפא לו. והכל צריכים לחזור בתשובה, וכן אמרו על הפסוק: ומל ה’ אלהיך "את לבבך ואת לבב" זרעך, ראשי תיבות אלול, לרמוז על הבא ליטהר, מסייעין אותו. ובפרט בענין התשובה שהקדוש ברוך הוא אמר לישראל, פתחו לי פתח כחודו של מחט, ואני אפתח לכם פתח כפתחו של אולם. וזוהי הסיעתא דשמיא לחזור בתשובה.

ועוד נרמז חודש אלול בפסוק, ומשלוח מנות "איש לרעהו ומתנות לאביונים", ראשי תיבות אלול. כי זהו הזמן הראוי ביותר למצות הצדקה, שמכפרת עוון. וכמו שאמרו במדרש, הקרבנות אין מכפרים אלא על השוגג, והצדקה מכפרת בין על השוגג ובין על המזיד.

בימי חודש אלול, על האדם להתבונן ולעשות חשבון נפש עם עצמו, להתחזק בעבודת ה’. ואפילו מי שזכה לעבוד את ה’ כראוי, עליו להתחזק ביתר שאת בימים אלה, ברצינות גדולה ובריכוז, כדי שלא יאבד ימים יקרים אלה.

ומעשה היה, לפני כשש שנים, שנסע מרן זצוק"ל ברכבו לאיזה שיעור תורני, ובשעת הנסיעה רצה הנהג שלו להסב לו קורת רוח, לכן הפעיל "דיסק" עם מוזיקה ייחודית שמרן זצ"ל היה אוהב לשמוע. פנה אליו מרן זצ"ל בנעימות וביקש ממנו שיכבה את המוזיקה, מהרי ימים אלה הם ימי חודש אלול!!! ישמע חכם ויוסף לקח!

The Month of Elul

Maran Rabbeinu Ovadia Yosef zt”l writes that Hashem bestowed a great kindness upon his Jewish nation by revealing to them that the Day of Judgment is on the First of Tishrei (for in truth, the other nations of the world are also judged on this day, but since they do not know about this, they do not prepare themselves accordingly and they miss out on a substantial benefit), as the verse states, “Blow the Shofar on the [new] month, on the designated day of our festival. For it is a statute for Israel, a [day of] judgment for the G-d of Yaakov.” Usually, if one breaks the law and is caught by a police officer, if the officer takes him immediately in front of a judge to be judged in a swift manner, it is almost certain that the defendant will not be able to cope with the charges being leveled against him. If, however, he is made known of the court-date and given the chance to meet with and seek adequate legal counsel and know who will represent him in court, he surely has hope to be found innocent in his case.

Similarly, from the day of Rosh Chodesh Elul, we begin blowing the Shofar and waking up early in the morning to recite Selichot (prayer service for atonement) in preparation for the Day of Judgment when we will proclaim, “Today is the world’s birthday; today He shall make [everyone] stand for judgment, all creations of the world,” and is likewise the day we begin to recite “Ha’Melech Ha’Kadosh” and “Ha’Melech Ha’Mishpat” in our prayers. During Elul, we prepare great “attorneys” before Hashem; one’s “attorneys” are Torah, Mitzvot, and worthy deeds (Shabbat 32a). The Tosefta states, “Charity and acts of kindness are great defenders between Israel and their Father in Heaven.” We have also learned in Pirkei Avot, “One who performs one Mitzvah acquires for himself one defending attorney.” If the defender is strong and mighty, such as one formed by a Torah scholar who delves in Torah, certainly the other prosecuting angels will only be like small foxes in comparison and one roar from the defending angel shall be sufficient to silence them all. As we say in Selichot, “Seal the mouth of Satan so that he may not prosecute us; may a good-speaking advisor stand up for us and speak of our righteousness.” This is a tremendous opportunity to allow us be found innocent in the eyes of Hashem, as the Gemara in Rosh Hashanah expounds the verse, “For who is a great nation that has a God who is close to him, like Hashem our G-d [who is close to us] whenever we call him.”

Rabbeinu HaAri z”l writes in his Sha’ar Ha’Pesukim regarding the verse which deals with the fleeing of a murderer to a City of Refuge where no harm will befall him, as the verse states (in Hebrew), “Eenah Le’Yado VeSamti Lecha,” which is the acronym of “Elul.” This hints to us that Elul is the month of repentance and if one returns, he shall be healed. All must repent, as the verse states, “U’mal Hashem Elokecha Et Levavecha Ve’et Levav Zar’echa,” which is likewise an acronym of “Elul,” to hint that if one comes to purify himself, he is aided from Above. This is especially so regarding repentance about which Hashem tells the Jewish nation, “Open for me like the opening of a needle and I shall open for you like the opening of a hall.” This refers to the Heavenly assistance offered to repent.

The word “Elul” is also hinted in the verse, “U’mishloach Manot Ish Le’Re’ehu U’Matanot La’Evyonim,” to teach us that this is the most opportune time to fulfill the Mitzvah of charity, which atones for sins. As the Midrash tells us, “Offerings atone only for sins performed unknowingly, but charity atones for sins performed knowingly or unknowingly.”

During the month of Elul, one must carry out self-introspection and strengthen one’s self in the service of Hashem. Even one who serves Hashem properly must strengthen himself even more during these days amid much seriousness and focus so as not to lose out on these precious days.

An incident once occurred approximately six years ago when Maran zt”l was on his way to deliver a Torah class. His personal driver wanted Maran to relax and enjoy himself a little so he turned on a CD of special music that Maran enjoyed. Maran zt”l turned to the driver and pleasantly requested that he turn off the music, for we are in the midst of the month of Elul!

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Aseret Hadiberot

Standing or sitting?

http://www.darkeabotenou.com/

‘Aseret haDiberot – The Ten Utterances

It is the minhag of all Jews from North Africa, as well as our brothers, the Ashkenazim, to stand up during the reading of the ‘aseret hadiberot on Shavu’ot, Parashat Yitro, and Perashat va-Ethanan.[1] Ribi Shalom Messas zt”l[2] writes that we stand in order to stir feelings of fear and trepidation, as we felt at Har Sinai. However, this minhag has been disputed amongst some halachic authorities.

The Gemara (Berachot 12a) relates that at sunrise, the Kohanim would call out the ‘aseret hadiberot together with the shema’:

“Ribi Yehuda said in the name of Shemuel: They even wanted to call out the ‘aseret hadiberot by the borders, but this decree was nullified because of the claims of the heretics (Qaraim). Rashi explains that they were worried that the heretics will tell the ignoramus that the reason they call out only the ‘aseret hadiberot and the shema’ is because they only read out what Hashem told us from His “mouth” at Har Sinai, whilst the rest of the Torah is not true.”

Following this line of reasoning, Rambam zt”l[3] writes not to stand for the ‘aseret hadiberot because the heretics will claim, “we only attribute importance to these ten misvot as they are the only ones that are true; the rest of the Torah is not true,” has veshalom. E”H Hacham ‘Ovadia Yosef s”t[4] and e”H Hakham Yishaq Yosef s”t[5] share the opinion that we should not stand during the ‘aseret hadiberot as per Rambam’s response. Yemenite Jews, along with those of ‘Edot haMizrah (Middle Eastern communities), also do not have the minhag to stand during the reading of the ‘aseret hadiberot.[6] However, this minhag existed even before Rambam and the question is: Why did Rambam make such a decree against it? And why do the majority of Jews today continue to follow this minhag, which seemingly contradicts Rambam’s pesaq?

The reason we continue to follow this minhag, is because the heretics back then at the time of the Rambam were much different then the heretics of today because the heretics of today do not make any such claims.[7] Ribi Shalom Messas zt”l[8] is also of this opinion and explains further that whether we were to remain seated or we stood during the ‘aseret hadiberot it would not change the perception of the heretics; either way they would find ways to deny the Torah. Also, it is clear that since we continue to read the remainder of the Perasha – and not solely the ‘aseret hadiberot – there is no reason to worry about such claims.[9] Furthermore, Maran haHida zt”l[10] explains that since we make berachot before and after each ‘aliya laTorah – and not just the ‘aliya of the ‘aseret hadiberot – we have no worry that the heretics will make a claim that the rest of the Torah is untrue. However, Maran haHida zt”l[11] cautions us to stand from the beginning of the ‘aliya in order to show that we stand for other pesuqim as well. He also adds that it is very important that if the majority of the qahal (congregation) is standing, one should NOT sit, as this shows as if they are belittling the ‘aseret hadiberot, h“v. Nonetheless, Ribi Yishaq Hazan zt”l[12], Ribi Yossef Messas zt”l[13], and Ribi Refael Berdugo zt”l[14] all say that the common minhag is to stand only once we reach the ‘aseret hadiberot for we are not concerned about the claims of the heretics.

Summary: There are posqim, such as Rambam zt”l and e”H Hakham ‘Ovadia Yosef s”t, who prohibit standing during ‘aseret hadiberot for fear of the heretics’ claims. The majority of posqim are not concerned with these heretics’ claims for various reasons and thus permit standing. Each one should follow the minhag of the synagogue regarding which point to stand.

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Please send us any announcement you would like to make through our e-mail before Wednesday morning, if possible, unless there is a Yom Tob. Exceptions will be made for late entries

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