Announcements

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We welcome back the Kollel to a new Kolel zeman 

&

would like to welcome all the new members of the kollel.

2)

 

Fresh New Opportunity for learning

The Avrechim of the Kollel are able to learn with the Kahal 

from 6.50 pm till Arbit at 7.30pm every evening

Need a partner?

contact Rabbi Stamler

3)

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SHABBAT

Shabbat Times

לוח זמני תפלה לחורף תשע"ט

Winter Timetable 5779 – 2018 / 19

Shabbat Services

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

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Q & A on Parashat Lech Lecha

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

1. What benefits did G-d promise Avraham if he would leave his home?
   12:1 – He would become a great nation, his excellence would become known to the world, and he would be blessed with wealth.
2. "And all the families of the earth will be blessed through you." What does this mean?
   12:3 – A person will say to his child, "You should be like Avraham."
3. Who were the souls that Avraham and Sarah "made?"
   12:5 – People they converted to the worship of G-d.
4. What were the Canaanites doing in the Land of Canaan when Avraham arrived?
   12:6 – They were in the process of conquering the land from the descendants of Shem.
5. Why did Avraham build an altar at Ai?
   12:8 – He foresaw the Jewish People's defeat there in the days of Yehoshua due to Achans sin. He built an altar to pray for them.
6. What two results did Avraham hope to achieve by saying that Sarah was his sister?
   12:13 – That the Egyptians would not kill him, and would give him presents.
7. Why did Avraham's shepherds rebuke Lot's shepherds?
   13:7 Lot's shepherds grazed their flocks in privately owned fields.
8. Who was Amrafel and why was he called that?
   14:1 – Amrafel was Nimrod. He said (amar ) to Avraham to fall (fel ) into the fiery furnace.
9. Verse 14:7 states that the four kings "smote all the country of the Amalekites". How is this possible, since Amalek had not yet been born?
   14:7 – The Torah uses the name that the place would bear in the future.
10. Why did the "palit " tell Avraham of Lot's capture?
    14:13- He wanted Avraham to die trying to save Lot so that he himself could marry Sarah.
11. Who accompanied Avraham in battle against the four kings?
    14:14 – His servant, Eliezer.
12. Why couldn't Avraham chase the four kings past Dan?
    4:14 – He saw prophetically that his descendants would make a golden calf there, and as a result his strength failed.
13. Why did Avraham give "ma'aser " specifically to Malki-Tzedek?
    14:20 – Because Malki-Tzedek was a kohen.
14. Why didn't Avraham accept any money from Sodom's king?
    14:23 – G-d had promised Avraham wealth, and Avraham didn't want Sodom's King to say, "I made Avraham wealthy."
15. When did the decree of 400 years of exile begin?
    15:13 – With the birth of Yitzchak.
16. What did G-d indicate with His promise that Avraham would "come to his ancestors in peace"?
    15:15 – That his father, Terach, would repent and become righteous.
17. How did G-d fulfill His promise that Avraham would be buried in "a good old age"?
    15:15 – Avraham lived to see his son Yishmael repent and become righteous, and he died before his grandson Esav became wicked.
18. Why did the Jewish People need to wait until the fourth generation until they returned to Eretz Canaan?
    15:16 – They needed to wait until the Amorites had sinned sufficiently to deserve expulsion.
19. Who was Hagar's father?
    16:1 – Pharaoh.
20. Why did Avraham fall on his face when G-d appeared to him?
    17:3 – Because he was as yet uncircumcised.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

מאימתי מותר לשבת בחזרת התפילה?

בהלכה הקודמת ביארנו, שמעיקר הדין מותר לשבת בשעת חזרת התפילה שעל ידי השליח ציבור. כלומר, אחר תפילת העמידה שכל אחד ואחד מתפלל בעצמו, מותר לציבור לשבת, ואינם חייבים לעמוד במשך כל זמן החזרה.

אולם יש להבהיר, כי אין לשבת בחזרת התפלה, אלא לאחר שסיים השליח ציבור את ברכת "האל הקדוש". שכן כתב מרן השלחן ערוך (סימן קכג), שלאחר שמסיים כל אחד ואחד מן הציבור את תפילת הלחש, עליו לפסוע שלוש פסיעות לאחריו, ואז יעמוד במקומו ולא יזוז. ולא יחזור למקום שבו התפלל, אלא כאשר יגיע הציבור עם החזן לקדושה (נקדישך ונעריצך). שאז יחזור למקומו ויאמר את נוסח הקדושה כדין. ולאחר הקדושה ישאר במקומו, ויענה ברוך הוא וברוך שמו לברכת "האל הקדוש". ולאחר ברכה זו רשאי לשבת במקומו.

וכתב בספר תורת חיים, שיש לתמוה על מנהג ההמון שמיקלים בדבר זה, ומיד כשמסיימים תפילתם הם יושבים במקומותיהם, וכשמגיע שליח ציבור לקדושה הם עומדים. שמנהג זה עומד בניגוד למה שפסק מרן השלחן ערוך הנ"ל, שלכל הפחות חייבים לעמוד במקומם עד שיתחיל השליח ציבור את חזרת הש"ץ, שאז מותרים הם לחזור למקומם הראשון בשתיקה, ושם יענו לקדושה שבחזרת התפילה. ומן הראוי לעורר את לב העם לכך. עד כאן עיקר דבריו.

ומרן רבינו הקדוש רבי עובדיה יוסף זצ"ל (הכ"מ), גם בערוב ימיו, כשהיה חלש, ורגליו כואבות, היה עומד תמיד על מכונו, לאחר שסיים את התפלה, והיה ממתין לשליח ציבור עד אחר הקדושה. ורק אז היה מתיישב על מקומו.

ועוד יש להעיר, אודות מה שיש נוהגים, שבשעה שמגיע החזן לברכת "מודים", הם אינם עומדים במקומותיהם לעניית "מודים", אלא נשארים יושבים, ומסתפקים בקימה מועטת לעניית מודים. שמנהג זה אינו נכון, כי חובה עלינו לכרוע בשעת אמירת "מודים", וכאשר אדם יושב, הכריעה שהוא עושה אינה נחשבת כריעה מצד ההלכה, ולכן פסק מרן רבינו זצ"ל, שחייב כל אדם לעמוד בשעה שמגיע החזן לברכת מודים, כדי שיוכל לכרוע כדין וכפי מצות חכמים.

ואם הוא זקן או חולה שאינו יכול לעמוד אלא במאמץ גדול, יוכל להקל ולשבת מיד כשמסיים תפילתו, ועד עניית הקדושה, ולאחר מכן ישב עד אמירת מודים, ואז יענה מודים כשהוא יושב, ויכרע מעט כשהוא יושב. אבל אדם בריא, חייב לעמוד ממש, כדי שיוכל לכרוע כדין.

ולסיכום: כשמסיים אדם את תפילתו, עליו לפסוע שלוש פסיעות לאחריו. וישאר עומד במקומו עד שיגיע החזן לקדושה, שאז יחזור למקום בו עמד בתפילתו, ויענה לקדושה. וישאר עומד על מקומו עד סיום ברכת "האל הקדוש", ולאחר ברכת האל הקדוש רשאי מעיקר הדין לשבת במקומו, עד שיגיע החזן ל"מודים", ואז יעמוד ויכרע באמירת "מודים", ויוכל לחזור ולשבת בסיום אמירת "מודים".

At What Point During the Chazzan's Repetition of the Amida May One be Seated?

In the previous Halacha we have explained that, according to the letter of the law, one may sit during the Chazzan's repetition of the Amida. This means that after one has concluded one's personal, silent Amida, the congregation may be seated and need not remain standing for the entire duration of the Chazzan's repetition.

Nevertheless, we must point out that one may only be seated during the Chazzan's repetition once the Chazzan has concluded the "Ha'El Ha'Kadosh" blessing. Indeed, Maran Ha'Shulchan Aruch (Chapter 123) states that when one concludes one's silent Amida, one should take three steps back and then stand in that very same place and not move. One may only return to the original place one prayed (i.e. by taking three steps forward) when the Chazzan and congregation reach the Kedusha ("Nakdishach Ve'Na'aritzach") at which point one should return to one's original place and recite Kedusha along with the congregation. After the Kedusha is concluded, one should remain standing in place until one has answered "Baruch Hu U'Varuch Shemo" and Amen to the "Ha'El Ha'Kadosh" blessing. Only at the conclusion of this blessing may one be seated.

The Sefer Torat Chaim wonders about the common custom that many have to be seated immediately upon concluding their silent Amida and then rise when the Chazzan reaches the Kedusha, for this custom is contrary to the ruling of Maran Ha'Shulchan Aruch who writes that one must remain in place at least until the Chazzan begins the repetition of the Amida, at which point one is permitted to return to one's original place silently and recite the Kedusha along with the congregation. One should point this law out to as many people as possible.

Indeed, Maran Rabbeinu Ovadia Yosef zt"l would stand in place after having concluded his Amida prayer, even when he was advanced in age and his feet hurt, and he would only be seated once the Chazzan had concluded the Kedusha. Furthermore, another issue that must be addressed is that when the Chazzan reaches the "Modim" blessing, many individuals do not rise to recite "Modim"; rather, they do so while remaining seated and only having risen ever so slightly. This custom is incorrect, for one is obligated to bow while reciting "Modim" and any bowing exercised while seated has no halachic significance. It is for this reason that Maran zt"l that the entire congregation must rise when the Chazzan reaches the "Modim" blessing, in order to be able to bow in accordance with the edict of our Sages.

If one is elderly or infirm such that standing requires much strain and effort, one may be seated immediately upon concluding one's silent Amida prayer until Kedusha is recited (at which point one must rise) and one may then be seated again upon conclusion of the Kedusha. When the Chazzan reaches "Modim", such a person may recite "Modim" while remaining seated, albeit by bowing while raising one's body slightly. However, a healthy person must rise completely in order to be able to bow according to Halacha.

Summary: Upon concluding one's silent Amida prayer, one must take three steps back and remain standing in that very place until the Chazzan reaches Kedusha, at which point one should take three steps forward and return to the place one had originally prayed in order to recite Kedusha along with the congregation. One must remain in this position until the Chazzan concludes the "Ha'El Ha'Kadosh" blessing, at which point one may, according to the letter of the law, be seated until the "Modim" blessing. When the Chazzan reaches the "Modim" blessing, one must rise, bow, and recite "Modim" after which one may once again be seated.

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Announcements

Mazal Tov

to

Mr & Mrs M Calder

on the safe arrival 

of their new baby grandson

Sheyizke Laberit bizmana

LaTorah lacgupa Ulemaasim tovim

***

This Friday 

3 Mar Cheshvan

is the Nachala of 

Maran Hagaon Rabbi Ovadia Yosef Ztz'l

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Winter Timetable Attached

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 SHABBAT

Shabbat Times

לוח זמני תפלה לחורף תשע"ט

Winter Timetable 5779 – 2018 / 19

Shabbat Services

Children’s Service From 10am Every Shabbat morning

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

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Q & A on Parashat Noach

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

1. Which particular sin sealed the fate of the flood generation?
   6:13 – Robbery.
2. Why did Hashem tell Noach to build an ark, as opposed to saving him via some other method?
   6:14 – So that people would see Noach building the ark and ask him what he was doing. When Noach would answer, "Hashem is bringing a flood," it might encourage some people to repent.
3. The ark had three levels. What function did each level serve?
   6:16 – The top level housed the people, the middle level housed the animals, and the bottom level, the refuse.
4. What indication do we have that Noach was familiar with the Torah?
   7:2 – Hashem told him to take into the ark seven of each kosher-type animal, and two of each non-kosher type. "Kosher" and "non-kosher" are Torah concepts.
5. Why did Hashem postpone bringing the flood for seven days?
   7:4 – To allow seven days to mourn the death of Metushelach.
6. Why did the first water of the flood come down as light rain?
   7:12 – To give the generation a chance to repent.
7. What did people say that threatened Noach, and what did Hashem do to protect him?
   7:13,15 – People said, "If we see him going into the ark, we'll smash it!" Hashem surrounded it with bears and lions to kill any attackers.
8. What grouping of creatures escaped the punishment of the flood?
   7:22 – The fish.
9. How deeply was the ark submerged in the water?
   8:4 – Eleven amot.
10. What did the olive branch symbolize?
    8:11 – Nothing. It was a leaf, not a branch. (The olive leaf symbolized that its better to eat food "bitter like an olive" but which comes directly from Hashem, rather than sweet food provided by humans.)
11. How long did the punishment of the flood last?
    8:14 – A full solar year.
12. A solar year is how many days longer than a lunar year?
    8:14 – Eleven days.
13. When did humans receive permission to eat meat?
    9:3 – After the flood.
14. What prohibition was given along with the permission to eat meat?
    9:4 – The prohibition of eating a limb cut from a living animal.
15. Why does the command to "be fruitful and multiply" directly follow the prohibition of murder?
    9:7 – To equate one who purposely abstains from having children to one who commits murder.
16. Name two generations in which the rainbow never appeared.
    9:12 – The generation of King Chizkiyahu and the generation of Shimon bar Yochai.
17. Why did Noach curse Canaan specifically? Give two reasons.
    9:22,24 – Because Canaan is the one who revealed Noachs disgrace to Cham. And because Cham stopped Noach from fathering a fourth son. Thus, Noach cursed Cham's fourth son, Canaan.
18. Why does the Torah call Nimrod a mighty hunter?
    10:9 – He used words to ensnare the minds of people, persuading them to rebel against Hashem.
19. The sin of the generation of the dispersion was greater than the sin of the generation of the flood. Why was the punishment of the former less severe?
    11:9 – They lived together peacefully.
20. Why was Sarah also called Yiscah?
    11:29 – The word "Yiscah" is related to the Hebrew word "to see." Sarah was called Yiscah because she could "see" the future via prophecy. Also, because of her beauty, everyone would gaze at her.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

דין הזכרת משיב הרוח

מתחילין לומר "משיב הרוח ומוריד הגשם" בתפילת מוסף של שמחת תורה, והזכרה זו אינה שאלה ובקשה על הגשם, אלא היא שבח להשם יתברך, ולכן הזכרה זו נקראת "גבורות גשמים", אבל שאלת טל ומטר שבברכת השנים, היא בקשה מהשם יתברך על הגשם, וישנם כמה הבדלים בהלכה בין הזכרת גבורות גשמים שבברכת "אתה גבור", לבין שאלת טל ומטר שבברכת השנים, והשינוי הראשון הוא, שמזכירין גבורות גשמים כבר מתפילת מוסף של שמחת תורה, ואילו שאלת גשמים אינה אלא מליל שבעה במרחשון כפי שיתבאר בהלכות הבאות.

ואמרו בגמרא (ברכות לג.) שמזכירין גבורות גשמים בברכת "אתה גבור" משום שהיא ברכה על תחיית המתים, ומתוך שירידת גשמים שקולה כנגד תחיית המתים לפיכך קבעוה בתחיית המתים. ושאלת גשמים קבעו בברכת השנים משום שברכת השנים היא ברכה על פרנסה, וירידת גשמים גם היא ענין פרנסה לעולם.

מנהג הספרדים וחלק מעדות האשכנזים, שבימות הקיץ אומרים בברכת "אתה גבור" "מוריד הטל", ולמנהג זה אם שכח לומר משיב הרוח ואמר מוריד הטל וכבר סיים ברכת מחיה המתים, אינו חוזר. אבל אם לא הזכיר משיב הרוח וגם לא הזכיר מוריד הטל (כמנהג חלק מעדות האשכנזים בימות הקיץ), אם לא התחיל עדיין ברכת "אתה קדוש" יאמר "משיב הרוח ומוריד הגשם" בין ברכת מחיה המתים לברכת האל הקדוש וימשיך תפילתו, ואם התחיל כבר ברכת "האל הקדוש" אין לו תקנה ויחזור לראש התפילה

The Laws of Mentioning “Mashiv Ha’Ruach”

We begin reciting “Mashiv Ha’Ruach U’Morid Ha’Geshem” in the Mussaf prayer of Simchat Torah (outside of Israel from Shemini Atzeret). This recitation does not constitute a request or plea for rain; rather, it is merely meant as praise to Hashem and is therefore dubbed, “Powers of Rain.” The actual request for dew and rain can be found in the ninth blessing of the Amidah prayer referred to as the “Blessing of the Years” (Barech Aleinu). There are several halachic differences between mentioning the “Powers of Rain” in the second blessing of the Amidah prayer entitled, “Ata Gibor,” and the actual request for dew and rain in the ninth blessing. Firstly, whereas we begin mentioning the “Powers of Rain” from Mussaf of Shemini Atzeret, we do not actually request dew and rain until the night of the Seventh of Marcheshvan (outside of Israel from the night of the Fifth of December), as we shall discuss in following Halachot.

The Gemara (Berachot 33a) states that we mention the “Powers of Rain” in the “Ata Gibor” blessing for this blessing deals with the Resurrection of the Dead and since rainfall is tantamount to The Resurrection, our Sages thus established this sentence to be mentioned in the blessing dealing with The Resurrection. Our Sages established the actual request for rain in the “Blessing of the Years,” for this is a blessing regarding one’s livelihood, and rainfall is a matter of sustenance for the entire world.

The Sephardic custom, which is followed by some Ashkenazi communities as well, is to recite “Morid Ha’Tal” in the “Ata Gibor” blessing during the summer months. Accordingly, if one forgets to recite “Mashiv Ha’Ruach” and instead recites “Morid Ha’Tal” and he has already concluded the “Mechayeh Ha’Metim” blessing, he would not go back. However, if one mentioned neither “Mashiv Ha’Ruach” or “Morid Ha’Tal” (which is indeed customary among several Ashkenazi communities during the summer months), if one has not yet begun the “Ata Kadosh” blessing, one should recite “Mashiv Ha’Ruach U’Morid Ha’Geshem” between the “Mechayeh Ha’Metim” and “Ata Kadosh” blessings and then just continue his prayer as usual. If, however, one has already begun the “Ata Kadosh” blessing and only then realizes his mistake, he must begin his Amidah prayer anew 

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