*****

Q & A on Parashat Pinchas

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

1. Why was Pinchas not originally a kohen?
   25:13 – Kehuna (priesthood) was given to Aharon and his sons (not grandsons), and to any of their descendants born after they were anointed. Pinchas, Aharon’s grandson, was born prior to the anointing.
2. Why was Moav spared the fate of Midian?
   25:18 – For the sake of Ruth, a future descendant of Moav.
3. What does the yud and hey added to the family names testify?
   26:5 – That the families were truly children of their tribe.
4. Korach and his congregation became a “sign.” What do they signify?
   26:10 – That kehuna was given forever to Aharon and his sons, and that no one should ever dispute this.
5. Why did Korach’s children survive?
   26:11 – Because they repented.
6. Name six families in this Parsha whose names are changed.
   26:13,16,24,38,39,42 – Zerach, Ozni, Yashuv, Achiram, Shfufam, Shucham.
7. Who was Yaakov’s only living granddaughter at the time of the census?
   26:46 – Serach bat Asher
8. How many years did it take to conquer the Land? How many to divide the Land?
   26:53 – Seven years. Seven years.
9. Two brothers leave Egypt and die in the midbar. One brother has three sons. The other brother has only one son. When these four cousins enter the Land, how many portions will the one son get?
   26:55 – Two portions. That is, the four cousins merit four portions among them. These four portions are then split among them as if their fathers were inheriting them; i.e., two portions to one father and two portions to the other father.
10. What do Yocheved, Ard and Na’aman have in common?
    26:24,56 – They came down to Mitzrayim in their mothers’ wombs.
11. Why did the decree to die in the desert not apply to the women?
    26:64 – In the incident of the meraglim, only the men wished to return to Egypt. The women wanted to enter Eretz Yisrael.
12. What trait did Tzlofchad’s daughters exhibit that their ancestor Yosef also exhibited?
    27:1 – Love for Eretz Yisrael.
13. Why does the Torah change the order of Tzlofchad’s daughters’ names?
    27:1 – To teach that they were equal in greatness.
14. Tzlofchad died for what transgression?
    27:3 – Rabbi Akiva says that Tzlofchad gathered sticks on Shabbat. Rabbi Shimon says that Tzlofchad was one who tried to enter Eretz Yisrael after the sin of the meraglim.
15. Why did Moshe use the phrase “G-d of the spirits of all flesh”?
    27:16 – He was asking G-d, who knows the multitude of dispositions among the Jewish People, to appoint a leader who can deal with each person on that person’s level.
16. Moshe “put some of his glory” upon Yehoshua. What does this mean?
    27:20 – That Yehoshua’s face beamed like the moon.
17. Where were the daily offerings slaughtered?
    28:3 – At a spot opposite the sun. The morning offering was slaughtered on the west side of the slaughtering area and the afternoon offering on the east side.
18. Goats are brought as musaf sin-offerings. For what sin do they atone?
    28:15 – For unnoticed ritual impurity of the Sanctuary or its vessels.
19. Why is Shavuot called Yom Habikkurim?
    28:26 – The Shavuot double-bread offering was the first wheat-offering made from the new crop.
20. What do the 70 bulls offered on Succot symbolize?
    29:18 – The seventy nations.

Halachot from Maran Rabbi Ovadia Yosef Ztz’l  

ברכת שהחיינו בימי בין המצרים

ברכה על פרי חדש בימי בין
המצרים

טוב
ליזהר מלברך ברכת “שהחיינו” בימי בין המצרים, מליל שבעה עשר בתמוז ועד
אחרי תשעה באב, על פרי חדש, או על בגד חדש. ויניח את הפרי או הבגד עד לאחר תשעה
באב, ולא יאכלנו בלא לברך שהחיינו.

ומקור
המנהג הוא מספר חסידים שכתב שלא היו אוכלים פרי חדש בבין המצרים, כי אמרו, איך
נברך “שהחיינו וקיימנו והגיענו לזמן הזה” והוא זמן פורענות
וימי צרה לעם ישראל. וכן
כתב מרן בשלחן ערוך, שטוב להזהר מלומר “שהחיינו” בבין המצרים על פרי או
על מלבוש. ואף רבינו האר”י כתב, שאין לברך שהחיינו בימי בין המצרים. וכן
הסכימו רוב האחרונים. (חזון עובדיה עמוד קכט).

ומעוברת
(אשה בהריון) שרואה פרי חדש ומתאווה לאכול ממנו. מותר לה לאכול פרי חדש בימי בין
המצרים. ותברך עליו שהחיינו.

בשבתות
שבתוך ימי בין המצרים מותר לברך שהחיינו על פרי חדש או על בגד חדש. ומכל מקום אחר
ראש חודש אב, נכון להחמיר שלא לברך שהחיינו על בגד חדש אפילו בשבת. ומכל מקום על
פרי חדש יש להקל לברך אף בשבת זו שאחר ראש חודש אב.

ואף
שלכאורה אין לחלק בזה בין פרי לבגד, שבשני המקרים הוא אומר “שהחיינו וקיימנו
והגיענו לזמן הזה” על זמן שהוא ימי אבלות. מכל מקום יש הטעם לחלק בין בגד
לפרי, משום שלדעת הרמ”א אסור ללבוש בגד חדש אחר ראש חודש אב, וזאת ללא קשר
לברכת שהחיינו. אבל באכילת פרי חדש אין איסור מצד עצם אכילת הפרי, רק מצד ברכת שהחיינו שאין
לברכה בימים אלו, לפיכך פרי חדש מותר לאכלו בשבת אף לאחר ראש חודש אב, אבל בבגד
נכון להחמיר. וכן פסק מרן רבינו עובדיה יוסף שליט”א בספרו שו”ת יחוה דעת
(ח”א סימן לז).

ולסיכום: אין לברך שהחיינו על בגד או פרי
חדש בימי בין המצרים. ובשבתות שבימי בין המצרים אפשר להקל בדבר. ובשבת שחלה אחר
ראש חודש אב, יש להחמיר בזה לגבי בגד חדש, אבל לגבי פרי חדש אפשר להקל.

ומותר
לקנות בגדים חדשים בימי בין המצרים, עד ראש חודש אב. אך אין ללובשם עד לאחר תשעה
באב. כמו שכתבנו

Reciting the “Shehecheyanu” Blessing during the “Three
Weeks”

It is proper to abstain from
reciting the “Shehecheyanu” blessing during the three weeks between the
Seventeenth of Tammuz and the Ninth of Av on a new fruit or a new garment. One
should leave the new fruit or garment for after Tisha Be’av rather than to eat
the fruit or wear the garment without reciting “Shehecheyanu.”

The source for this custom can be found in the Sefer Chassidim who writes that
they would not eat a new fruit during the “Three Weeks,” for how can one recite
the blessing of “Who has given us life, sustained us, and allowed us to reach
this time,” during such a tragic period? Maran HaShulchan Aruch likewise writes
that it is preferable to abstain from reciting the “Shehecheyanu” blessing on a
new fruit or garment during the “Three Weeks.” Rabbeinu Ha’Ari z”l rules likewise as do the
consensus of the Acharonim. (Chazon Ovadia-Arba Ta’aniyot, page 129)

If a pregnant woman sees a new fruit during the “Three Weeks” and craves it,
she may indeed eat this fruit during this time and she should recite the
“Shehecheyanu” blessing before eating it.

On Shabbatot that fall out during the “Three Weeks,” one may recite
“Shehecheyanu” on a new fruit or garment. Nevertheless, following Rosh Chodesh
Av, it is preferable to abstain from reciting “Shehecheyanu” on a new garment even
on Shabbat. However, regarding reciting the “Shehecheyanu” blessing on a new
fruit on the Shabbat following Rosh Chodesh Av, one may be lenient and do so.

Although it would seem that there should be no distinction between reciting
“Shehecheyanu” on a new fruit or a new garment, for one is ultimately
exclaiming that Hashem has “Given us life, sustained us, and allowed us to
reach this time” in both instances during a period of mourning, nevertheless,
the difference between a garment and a fruit is that according to the Rama,
following Rosh Chodesh Av, one may not wear a new garment regardless of its
“Shehecheyanu” blessing; however, regarding eating a new fruit, there is no
prohibition to do so due to the essence of the fruit; rather it is only prohibited
because of the “Shehecheyanu” blessing that must be recited on it that should
not be recited during this time of year. Thus, a new fruit may be eaten on the
Shabbat following Rosh Chodesh Av; however, regarding wearing a new garment on
this Shabbat, one should act stringently and not do so. Maran Harav Ovadia
Yosef Shlit”a rules accordingly in his Responsa Yechave Da’at (Volume 1,
Chapter 37).

Summary: One should not recite the “Shehecheyanu” blessing on a new
fruit or a new garment during the “Three Weeks.” There is room for leniency,
however, on Shabbatot which fall out during the “Three Weeks.” Nevertheless, on
the Shabbat following Rosh Chodesh Av, one should be stringent regarding a new
garment but there is still room for leniency regarding a new fruit.

It is permissible to purchase new clothing during this period until Rosh
Chodesh Av; however, they should not be worn until after Tisha Be’av, as we
have explained

שמיעת כלי זמר בימי בין המצרים

שמיעת מוזיקה וריקודים בימי בין
המצרים

אסור
לעשות ריקודים ומחולות בימים שבין שבעה עשר בתמוז לתשעה באב, ואפילו בלא כלי נגינה.

וכל זה
הוא אפילו בריקודים המתנהלים על פי ההלכה, ומנהגי הצניעות המקודשים לעם ישראל,
אנשים לבד ונשים לבד, במחיצה מפסקת שאינם רואים אלו את אלו, אבל ריקודים מעורבים
אנשים ונשים יחדיו, אסורים בהחלט באיסור חמור בכל ימות השנה.

אף על
פי שמעיקר הדין, מותר לשמוע בשאר ימות השנה דרך הרשם קול, טייפ או דיסק וכדומה,
שירים, ובפרט שירי קודש, המלווים על ידי כלי נגינה, מכל מקום, כתב מרן רבינו
עובדיה יוסף שליט”א, שבימי בין המצרים יש להמנע מכך. וכבר הארכנו בזה במקום
אחר. ומכל מקום, בשמחת מצוה, כגון שמחת חתן וכלה, או בשמחת ברית מילה, או בסעודת
פדיון הבן, או בר מצוה, או סיום מסכת, מותר לשמוע שירי קודש המלווים בכלי נגינה,
שכל שהיא שמחה של מצוה, יש להקל בדבר.

שירה
בפה בימי בין המצרים
ושירה
שהיא בפה, בלא כלי זמר, מותר לשורר בימים אלה. וכל שכן שיש להקל בזה בשבתות של ימי
בין המצרים, ואפילו בתשעה באב שחל להיות בשבת, מותר לשורר שירי קודש לכבוד שבת.

מי
שפרנסתו מנגינה על כלי זמר
מי
שפרנסתו לנגן בכלי זמר אצל גויים, מותר לו להמשיך לנגן בכלי זמר עד שבוע שחל בו
תשעה באב (והשנה, תשע”ב, אין דין שבוע שחל בו). וכמו כן מורה לנגינה, שמלמד
תלמידים לנגן על כינור וכדומה, ויש לו הפסד ממון, אם לא ילמד בימים אלה, מותר לו
להמשיך ללמד נגינה עד שבוע שחל בו תשעה באב. ונכון להחמיר בזה מיום ראש חודש אב.
וכמו שיש להקל בזה למורה שמלמד נגינה, כמו כן מותר הדבר לתלמיד הלומד נגינה בימים
אלו.

קייטנות
שמשמיעים בהם מוזיקה
קייטנות
של ילדים, או גני ילדים הפועלים בימי בין המצרים, ובמסגרת פעולתם משמעים בהם שירים
המלויים בכלי נגינה, יש להקל להם להשמיע שירים אלה בימי בין המצרים. כן פסק מרן
הרב שליט”א, וכן פסק הגאון רבי יעקב קמינצקי ז”ל.

Listening to Music during the “Three Weeks”

Listening to Music during the
“Three Weeks”

All forms of dancing are forbidden during the three weeks between the
Seventeenth of Tammuz and the Ninth of Av, even when there is no musical
accompaniment.

This applies even when the dancing conforms to the laws of modesty and holiness
observed by the Jewish nation, i.e. men dancing alone and women dancing alone
with a partition separating them so that they do not see each other. However,
men and women dancing together is absolutely forbidden all year round.

Although during the rest of the year one may listen to music from a tape
recorder, cassette, CD, and the like, especially songs with holy words that are
accompanied by musical instruments, Maran Harav Ovadia Yosef Shlit”a writes
that during the “Three Weeks,” one should refrain from doing so. Nevertheless,
when it comes to a celebration of a Mitzvah, such as a wedding, Berit Milah,
the festive meal of a Pidyon Haben (redeeming of the firstborn), Bar Mitzvah,
or conclusion of a tractate of the Talmud, one may listen to songs with holy
words that have musical accompaniment, for as long as it is in celebration of a
Mitzvah, one can be lenient regarding this matter.

Singing during the “Three Weeks”
Singing, without musical accompaniment, is permissible during this time. One
can certainly be lenient regarding this matter on the Shabbatot that fall out
during the “Three Weeks”; indeed, even on Tisha Be’av that falls out on
Shabbat, one may sing songs in honor of Shabbat.

One Whose Livelihood Depends on Playing a Musical Instrument
If one’s job is to play a musical instrument for non-Jews, he may continue to
play music until the week that Tisha Be’av falls out during (meaning the Sunday
before Tisha Be’av, this year, 5771, on Sunday, the 7^th of Av).
Similarly, a music teacher who teaches students to play musical instruments
such as the violin and the like, if he will incur a monetary loss by not
teaching during this period, he may indeed continue to teach playing music
until the Sunday before Tisha Be’av. It is preferable, nonetheless, to be
stringent regarding this matter from Rosh Chodesh Av. Just as a music teacher
may be lenient regarding this matter, so too, a student learning to play a
musical instrument may continue to do so during this period.

Playing Music in Camps
Camps or Day-Care programs that operate during the “Three Weeks” and play songs
with musical accompaniment as part of their daily routines may be lenient and
continue to so during the “Three Weeks.” Maran Harav Ovadia Yosef Shlit”a and
Hagaon Harav Yaakov Kamenetzky zt”l rule likewise.

Dear Members and friends of our Kehillah

On the morning of 18^th March the Mahamad
came to the decision to introduce social distancing rules in our בית הכנסת.  National guidelines developed so swiftly that
by the very same afternoon the decision was made to close our doors altogether
and a period of in excess of 14 weeks of closure commenced on שבת ויקהל-פקודי.

We are now pleased to announce the re-opening of our בית הכנסת
on 4^th July, שבת חקת-בלק, with HaShem’s help.  However, please note that this is a phased
process, with evolving procedures.  We
are therefore opening this week to men only. 
Ladies and children are therefore
asked not to attend this week. 
Following this week’s run we will have a better understanding of
capacity and hope to be open to ladies shortly thereafter.

Please work with us to uphold our responsibility to
abide by Government Guidelines at all times. 
Adherence to the guidelines should in no way be seen as optional.  The guidelines are put into place to protect
the individual as well as others.

Restrictions

The following people should not attend at all:

(1)  Those displaying symptoms of Covid-19;

(2)  Those asked to self-isolate by the Track and Trace programme

(3)  Those in quarantine having recently arrived in UK

(4)  Clinically extremely vulnerable individuals

(5)  Children (under Bar Mitsvah) until further notice

Those over seventy or otherwise unsure about health
risks of attending should not feel pressured in any way to do so and should
ensure that they are completely comfortable with their own situation before
attending.

On 4^th July social distancing will be
reduced to 1+ meter.  It is on this basis
that the seats in the בית הכנסת will be arranged in such a way to ensure
that this distancing is maintained. 
Please adhere to the guidelines set in the בית הכנסת
on arrival.  In particular please ensure:

(1)  Hands are washed on arrival. 
Hand sanitiser will also be made available.

(2)  Social distancing is maintained on arrival and on
departure.  Attendants will be guided
regarding departure but on arrival please ensure that there is no congregating
in the entranceway.

(3)  You do not interfere in any way with the seating arrangement and
restrictions set.

(4)  You bring your own Siddur, Chumash and Talit.  In case you wish to use those belonging to
the בית
הכנסת a Siddur/Chumash set will be placed on each available
seat.

Please leave the set designated to you on your seat
to prevent sefarim being handled by different people.

(5)  You do not wander around the בית הכנסת
thereby invading other people’s space

(6)  You do not kiss the Sefer Torah or the Aron Hakodesh (or
anything else for that matter).  Almost
needless to say that there should be no physical contact between anyone at any
time

(7)  There are guidelines restricting singing and these will be
clarified and conveyed nearer the time

Pre – Booking

This Shabbat (from Shachrit) we expect that we should
be in a position to accommodate our usual number of men.  However please note that in order that we can
plan and prepare seating correctly we ask that that you inform us of your
intention (including number of family members) to attend by Wednesday evening.  If an
unexpectedly high number of people attend, priority will be given to full and
country members and we will have to refuse access when there are no longer any
available seats.

With all the best intentions this is a situation we
have not been presented with in the past and we therefore kindly request that
all are as accommodating and understanding as possible.

Going Forward

Matters under constant consideration and which we
will advise on an ongoing basis include: opening up for ladies, weekday
Minyamin, Yamim Nora’im, permitting attendance for children, Semachot and
Kiddushim.

On a final note, we feel more than ever that it
really is a privilege to be able to attend Minyan in a בית הכנסת.  Let us please therefore express this
appreciation by way of a heightened sense of awareness of the שכינה.  Thankfully we enjoy a beautiful and sincere
atmosphere and one that we can and should be proud of.  Perhaps there is room for reducing on
unnecessary talking.  One other area
which perhaps may require some attention is attendance during weekday
services.  Each person needs to consider these
points and take them to heart as much as possible/necessary.

We are very much looking forward to sharing each
other’s presence once again.

Yours sincerely

The Mahamad ק״ק שערי תפילה
– The Manchester Congregation of Spanish & Portuguese Jews

Halachot from Maran Rabbi Ovadia Yosef Ztz'l    

חימום מאכלים שיש בהם רוטב בשבת

בהלכה הקודמת ביארנו, שכשם
שאסור לבשל בשבת על גבי אש גלויה, כמו כן אסור לבשל בשבת על גבי פלאטה חשמלית. ורק
לענין חימום תבשיל שהתבשל כבר לפני שבת, יש חילוק בין אש גלויה לפלאטה חשמלית. שעל
גבי אש גלויה אסור אפילו לחמם תבשיל,
ואילו על גבי פלאטה חשמלית, מותר
לחמם תבשיל בשבת, בתנאי שלא מדובר בתבשיל "לח",
כמו מרק, אלא בתבשיל "יבש", כמו חלה או לחם. וביארנו את טעמי הדברים.

תבשיל שרובו רוטב
תבשיל שרובו רוטב, ומיעוטו יבש,
כגון מרק ירקות וכדומה, אסור להניחו בשבת על גבי הפלאטה, מפני שבדבר שהוא לח
(רטוב), יש בישול אחרי בישול כמו שביארנו. אבל תבשיל שהוא יבש לגמרי, כגון בורקס
וכדומה, או חלה של שבת, מותר להניחו על גבי הפלאטה בשבת, או על גבי כירה
המכוסה בטס של מתכת, מפני שבדבר שהוא יבש, אין בו בישול אחרי בישול, ומכיון שנתבשל
כבר מערב שבת, אין כאן מעשה איסור לחממו שוב ביום השבת.

מאכל שמיעוטו רוטב
ומאכל שרובו יבש, אך מיעוטו
רוטב, כגון אורז, שיש בו מעט לחלוחית, דינו כדין מאכל יבש, שמותר להניחו על גבי
הפלאטה בשבת, מפני שאין בישול אחר בישול ביבש. ואף בדבר שיש בו רוטב, אם החימום
גורם לרוטב לרדת מערכו, (ובלשון הפוסקים, שהוא "מצטמק ורע לו", שאינו
משתבח בחימום נוסף, אלא להיפך הוא יורד מערכו על ידי כך), מותר לחממו בשבת על גבי
פלאטה או כירה המכוסה בטס של מתכת.

אופן שניתן לחמם מאכל לח בשבת
והרוצה לחמם מאכלים בשבת, ויש
בהם רוטב, או שהם לחים לגמרי, כגון מרק ירקות וכדומה (מלבד מים רגילים,
שעצם החימום שלהם הוא בישולם, ולכן אין כל היתר לחממם בשבת על גבי פלאטה), יש עיצה
שיוכל לעשות כן ללא חשש, על ידי שיכוין "שעון שבת", המכבה את הפלאטה
בשעה מסויימת, ובשעה שהפלאטה כבויה, יוכל להניח על גביה כל מה שירצה, ואפילו מרק,
ואחר כך כשתדלק הפלאטה יתחממו כל המאכלים, ובזה יש להקל אף
לכתחילה לצאת מידי כל חשש.

ולסיכום
: אין לחמם בשבת שום מאכל
על גבי אש גלויה. אבל על גבי כיריים המכוסות בטס של מתכת, או על גבי פלאטה חשמלית,
מותר לחממם מאכל יבש. אבל מאכל לח, כגון מרק, אין לחמם בשבת. ואם הוא מניח את
המאכלים על גבי הפלאטה בשעה שהיא כבויה על ידי שעון, מותר לעשות כן אף לכתחילה,
ואז מותר גם להניח על גבי הפלאטה מרק ירקות או כל מה שירצה, ולאחר מכן תדלק הפלאטה
ויתחממו המאכלים לכבוד שבת

Warming up Foods which have Sauce on Shabbat

In the previous Halacha we have discussed that just as it is
forbidden to cook on top of an open flame on Shabbat, it is likewise forbidden
to cook on top of an electric hotplate. The only distinction between an open
flame and an electric hotplate exists regarding a food which was already cooked
before Shabbat: Whereas it is forbidden to even warm up a pre-cooked food on an
open flame on Shabbat, it is permissible to warm up such a food on an electric
hotplate on Shabbat as long as the food is considered "dry", such as
bread or Challah and not "moist", such as a soup. We have likewise
explained the reasons for this.

A Dish Mostly Comprised of Sauce
A dish which contains mostly liquids and only a minority of "dry" or
solid food, such as a vegetable soup, may not be placed on an electric hotplate
on Shabbat since the prohibition of "cooking after cooking" on
Shabbat indeed applies to "moist" foods. However, a food which is
completely dry, such as a Bourekas or bread may be placed on an electric
hotplate or a stovetop covered with a layer of metal, for the prohibition of "cooking
after cooking" does not apply to "dry" foods. Thus, since this
food was fully-cooked before Shabbat, there is no prohibition to warm it up on
Shabbat.

A Dish which Contains a Minority of Sauce
A food which is mostly dry but contains a little bit of sauce, such as a dish
of rice which has some moisture to it, is considered like a completely dry food
which is permitted to be warmed up on an electric hotplate on Shabbat, for
"cooking after cooking" does not apply to dry foods. Even if a dish
contains sauce but cooking it causes the sauce or liquid to decrease in quality
and not get better, it is indeed permissible to warm up such a dish on an
electric hotplate or a stovetop covered with a metal sheet on Shabbat.

The Permissible Way to Warm up a Liquid Dish on Shabbat
If one would like to warm up a dish containing sauce or a completely liquid
dish, such as a vegetable soup and the like (besides for water, for warming up
water is in essence its cooking and there is therefore no recourse for warming
up water on a hotplate on Shabbat), there is a halachically acceptable way to
do so: One should set a timer to turn the hotplate off at a certain hour. When
the hotplate is off, one may place anything he likes, even a soup, on top of it
so that when it turns back on, whatever is on it will get warmed. In this
manner, there is room for leniency without any concern.

Summary: One may not heat up any dish or food on an open flame on
Shabbat. However, it is permissible to warm up a dry food on a stovetop covered
with a layer of metal or an electric hotplate on Shabbat. Nevertheless, one may
not warm up a liquid dish, such as a soup, on Shabbat. If one places the dishes
on the hotplate when it is turned off by a timer, this is completely
permissible; in this way, one may place even a soup or anything else he wishes
and when the hotplate turns on again as a result of the timer, the foods will
be permissibly reheated in honor of Shabbat

*****

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.

תשובה: בגמרא במסכת שבת (צה.) אמרו, מגבן (פירוש, עושה גבינה) חייב משום בונה, דהיינו המקבץ פתיתי חלב ביחד לעשות מהם גבינה בשבת חייב, משום שיש בזה איסור משום מלאכת "בונה". ומכאן יש שכתבו ללמוד שיש איסור להכין קרח בשבת, משום שעושה מהמים גוש, והרי זה אסור משום בונה.

Answer: The Gemara (Shabbat 95a) states that one who makes cheese on Shabbat by clumping together milk flakes has transgressed the Torah prohibition of building on Shabbat. Some deduce from this Gemara that it is forbidden to make ice on Shabbat, for one is turning water into a solid form and this constitutes the forbidden work of building on Shabbat.

Nevertheless, Maran Rabbeinu Ovadia Yosef zt”l writes that the aforementioned Gemara does not apply here, for one who makes cheese must collect many pieces of milk with his hands and then turns them into one block by placing them into a single round or square vessel which is indeed similar to building whereby one collects dirt, sand, and wood and creates a single building out of them. Indeed, the Rambam (Chapter 7 of Hilchot Shabbat, Halacha 6) states: “One who collects many different articles and sticks them together until they are one form, this is similar to building.” However, if one places water or juice in a cold place such that they freeze on their own, this is in no way similar to building, for one is not doing any action with his hands.

Another reason Maran zt”l adds for leniency regarding making ice cubes on Shabbat is that the “building” of ice is not something that is long-lasting, for as soon as it is removed from the freezer, it will immediately begin melting as opposed to cheese which can last on its own for a long time. Indeed, the longer it stands, the harder it becomes (as we can see with regards to hard and semi-hard cheeses) until it actually becomes as hard as a rock; this occurrence is certainly comparable to a building which is made to last for a long time.

Thus, halachically speaking, one may place water or any other beverage in the freezer in order to turn it into ice on Shabbat. This is especially true during the summer during which this constitutes enjoyment of Shabbat as well. Hagaon Harav Eliezer Yehuda Waldenberg zt”l (Responsa Tzitz Eliezer, Volume 6, Chapter 34) and Hagaon Harav Shmuel Ha’Levi Wosner zt”l (Responsa Shevet Ha’Levi, Volume 1, Chapter 119) rule likewise.

חתן וכלה   be a source of

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

*****

Q & A on Parashat Naso

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

1. What is the significance of the number 8,580 in this weeks Parsha?
   4:47-48 – It is the number of leviim between ages thirty and fifty.
2. Besides transporting the Mishkan, what other service performed by the leviim is referred to in this Parsha?
   4:47 – Singing and playing cymbals and harps to accompany the sacrifices.
3. On which day did Moshe teach the command to send those who are temeim (ritually impure) out of the camp?
   5:2 – The day the Mishkan was erected.
4. Name the three camps in the desert.
   5:2 – The camp of the Shechina was in the center, surrounded by the camp of Levi which was surrounded by the camp of Yisrael.
5. Who was sent out of each of the camps?
   5:2 – A metzora was sent out of all three camps. A zav was permitted in the camp of Yisrael but excluded from the two inner camps. A person who was tamei from contact with the dead had to leave only the camp of the Shechina.
6. A person stole from another and swore that he was innocent. If he later confesses his guilt, what are his obligations?
   5:6-8 – He pays the principle plus a fifth to the victim, and brings a korban asham.
7. Who determines which kohen receives the gifts that must be given to the kohanim?
   5:10 – The giver.
8. What does the Torah promise a person who gives matnot kehuna?
   5:10 – Great wealth.
9. Why are the verses about matnot kehuna followed by the verses about the sotah?
   5:12 – To teach that someone who withholds the gifts due the kohanim is 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 nazirs shelamim offering was cooked.
17. A kohen should bless the people "with a full heart". What word in the Parsha conveys this idea of "a full heart"?
    6:23 – "Amor."
18. What is the meaning of the blessing "May G-d bless you and guard you?"
    6:24 – "May G-d bless you" that your property may increase, "and guard you" from robbery.
19. What is the meaning of the blessing "May G-d lift up His countenance upon you?"
    6:26 – "May He suppress His anger."
20. The tribe of Yissachar was the second tribe to offer their gifts. Why did they merit this position?
    7:18 – The Tribe of Yissachar was well versed in Torah. Also, they proposed the idea that the nesiim should offer gifts.

Halachot from Maran Rabbi Ovadia Yosef Ztz'l    

אמירת קדיש

Question: What is the significance of reciting Kaddish for a deceased individual?

Answer: When an individual departs from this world, his surviving children must make a concerted effort to pray with a Minyan three times a day in order to be able to recite Kaddish for their father or mother. Similarly, if one, G-d-forbid, loses a son, daughter, brother, or sister, one should recite Kaddish to elevate their soul.

If one passes away childless, it is proper to hire a Torah scholar on his behalf so that he may recite Kaddish for the elevation of the deceased individual’s soul. This means that a deal should be made with the Torah scholar that for a certain fee, the Torah scholar agrees to recite Kaddish during every prayer service, as if he were the child of the deceased. This serves as an elevation of the deceased’s soul, for the Torah scholar is reciting Kaddish on his behalf and a Torah scholar is being supported in his merit.

Our Sages recount in the Midrash: Once, Rabbi Akiva saw a naked man, who was blackened like charcoal, carrying a load of thorns on his head and running as fast as a horse. Rabbi Akiva commanded him to halt and asked him, “Why do you work so hard? If you are a salve and your master you to this, I shall free you; if you are poor, I shall make you rich.” The man replied, “Please, do not delay me, lest those in charge of me become angered.” Rabbi Akiva told him, “Tell me about yourself.” The man replied, “I am already deceased and every day they command me to chop wood after which they burn me with it.” Rabbi Akiva inquired, “My son, what was your work in your previous world?” The man replied, “I was a very important tax-collector. I would favor the rich, kill the poor, and transgress many other severe prohibitions.” Rabbi Akiva asked him, “Did you ever hear from those who are in charge of you if there is a way you can rectify your wrongdoings?” The man replied, “Please, do not delay me, lest the masters of punishment become angry at me, for I have no rectification. However, I have heard from them something that can never be, that were this poor man to have a son who would stand among the congregation and exclaim ‘Barechu Et Hashem Ha’Mevorach’ and the congregation would reply ‘Baruch Hashem Ha’Mevorach Le’Olam Va’ed’ or were he to recite Kaddish and the congregation would answer ‘Yehe Shemeh Rabba Mevarach,’ he would immediately be released from his punishment. However, I have not left a son in the world, for I left my wife when she was pregnant and who knows if she gave birth to a boy; who will teach him Torah, for I have no one who likes me in the world?” Rabbi Akiva asked him, “What is your name?” He replied, “Akiva.” Rabbi Akiva continued, “What is your wife’s name?” He replied, “Shoshniva.” Rabbi Akiva asked, “What is the name of your town?” He replied, “Lodkia.” Rabbi Akiva became very distressed about this man’s plight and he accepted upon himself to find out if this man had had a boy so that he may teach him Torah and stand him up before the congregation. He went to search for him. When he arrived at that place, he inquired about the man. They told him, “May the bones of that wicked person be ground to dust.” Rabbi Akiva asked about his wife and they told him, “May her memory be obliterated from the world.” Rabbi Akiva inquired about the child and was told, “The boy is uncircumcised. They did not even involve themselves in the Mitzvah of Berit Milah.” Immediately, Rabbi Akiva took the boy circumcised him, sat him before him, and taught him Torah. The boy was unreceptive to Torah until Rabbi Akiva fasted forty fasts for him. A Heavenly voice rang out and said, “Rabbi Akiva, go and teach him.” He went and taught him Torah, Keri’at Shema, the Amida prayer, and Birkat Hamazon. He stood him before the congregation and the child recited, “Barechu Et Hashem Ha’Mevorach” and the congregation replied, “Baruch Hashem Ha’Mevorach Le’Olam Va’ed.” The child recited Kaddish and the congregation answered “Yehe Shemeh Rabba.” Rabbi Akiva then taught him Mishnah, Talmud, Halacha, and Aggadah until he eventually became very learned and became Rabbi Nachum Ha’Pakuli (whom many great Torah scholars emerged from). At this time, the deceased man was released from his punishment. He came to Rabbi Akiva in a dream and told him, “May it be Hashem’s will that your soul rest in Gan Eden just as you have let me rest by freeing me from the judgment of Gehinnom. When my son entered the synagogue, they nullified my harsh decree. When he entered the Bet HaMidrash, they nullified all decrees against me. When my son became learned and received the title “Rabbi,” they placed my chair among the righteous and pious in Gan Eden and they adorned me with several crowns. All of this is in your merit.” Immediately, Rabbi Akiva exclaimed, “Hashem, your name is everlasting; Hashem, your memory is for all generations.”

When reciting Kaddish, one should bow at five intervals: When reciting “Yitgadal,” when reciting “Yehe Shemeh Rabba,” when reciting “Yitbarach,” when reciting “Berich Hu,” and finally when reciting “Ve’Imru Amen” (i.e. from the phrase “Da’amiran Be’Alma Ve’Imru Amen”).

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