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MMK-Shavuot.pdfNewsletter Parashat Bamidbar – Chag Shavuot
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THIS Friday Bank Holiday
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Bar Mitzvah
Invitation
With gratitude to Hashem
Serjio & Jennifer
Lalouche
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Oz
THIS Shabbat
Parshat Bamidbar
Followed by Kiddush
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wish a heartfelt Besiman Tov to
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Bar Mitzvah of their son
Oz
שיזכה לגדל בתורה ומצות ומעשים טובים
Mazal Tov to ALL the Family
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Rabbi Yaakov Hillel – Straight from the Heart
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Q & A Parashat Bamidbar
- Why were the Jewish People counted so frequently?
1:1 – They are very dear to G-d. - What documents did the people bring when they were counted?
1:18 – They brought birth records. - What determined the color of the tribal flags?
2:2 – Each tribe's flag was the color of that tribe's stone in the breastplate of the kohen gadol. - What is the difference between an “ot” and a “degel”?
2:2 – An “ot” is a flag, i.e. a colored cloth that hangs from a flagpole. A degel is a flagpole. - How do we see that the Jews in the time of Moshe observed techum Shabbat – the prohibition against traveling more than 2,000 amot on Shabbat?
2:2 – G-d commanded them to camp no more than 2,000 amot from the Ohel Moed. Had they camped farther, it would have been forbidden for them to go to the Ohel Moed on Shabbat. - What was the signal for the camp to travel?
2:9 – The cloud over the Ohel Moed departed and the kohanim sounded the trumpets. - What was the sum total of the counting of the 12 tribes?
2:32 – 603,550. - Why are Aharon's sons called “sons of Aharon and Moshe”?
3:1 – Since Moshe taught them Torah, it's as if he gave birth to them. - Who was Nadav's oldest son?
3:4 – Nadav had no children. - Which two people from the Book of Esther does Rashi mention in this week's Parsha?
3:7 – Bigtan and Teresh. - Why did the levi'im receive ma'aser rishon?
3:8 – Since the leviim served in the Mishkan in place of everyone else, they received tithes as “payment.” - Which groups of people were counted from the age of one month?
3:15, 40 – The leviim, and the firstborn of Bnei Yisrael. - Name the first descendant of Levi in history to be counted as an infant.
3:15 – Levi's daughter Yocheved was born while the Jewish People were entering Egypt. She is counted as one of the 70 people who entered Egypt. - Who assisted Moshe in counting the levi'im?
3:16 G-d. - Why did so many people from the tribe of Reuven support Korach in his campaign against Moshe?
3:29 – The tribe of Reuven was encamped near Korach, and were therefore influenced for the worse. This teaches that one should avoid living near the wicked. - Why did so many people from the tribes of Yehuda, Yissachar and Zevulun become great Torah scholars?
3:38 – The tribes of Yehuda, Yissachar and Zevulun were encamped near Moshe, and were therefore influenced for the good. This teaches that one should seek to live near the righteous. - In verse 3:39 the Torah states that the total number of levi'im was 22,000. The actual number was 22,300. Why does the Torah seem to ignore 300 levi'im?
3:39 – Each levi served to redeem a first-born of the Jewish People. Since 300 leviim were themselves firstborn, they themselves needed to be redeemed, and could therefore not redeem others. - The firstborn males of the Jewish People were redeemed for five shekalim. Why five shekalim?
3:46 – To atone for the sale of Yosef, Rachel's firstborn, who was sold by his brothers for five shekalim (20 pieces of silver.) - During what age-span is a man considered at his full strength?
4:2 – Between the ages of 30 and 50. - As the camp was readying itself for travel, who was in charge of covering the vessels of the Mishkan in preparation for transport?
4:5 – The Kohanim.
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l
דין האש ביום טוב
ביארנו שדין יום טוב ודין שבת שוה לענין כל האיסורים, אלא שביום טוב הותרו מלאכות מסויימות לצורך הכנת מאכל (“אוכל נפש”) ליום טוב, וכגון מלאכת בישול.
הדלקת אש
אסור ל”הוליד” אש ביום טוב, כלומר אסור ליצור אש חדשה, כגון על ידי הדלקת גפרורים וכדומה, ואפילו לצורך אוכל נפש אסור להוליד אש ביום טוב. אבל מותר להדליק גפרור משלהבת של נר שנדלק מערב יום טוב לצורך אוכל נפש. ומטעם זה מותר לטלטל קופסת גפרורים ביום טוב, ואין בזה איסור משום מוקצה, כיון שראוי ונוח להשתמש בגפרורים על ידי הדלקה מאש שמצויה כבר.
ועל כן הרוצה לבשל על גבי הכיריים של גז ביום טוב, עליו לדאוג להכין לו מערב יום טוב נר דולק, שיוכל לקחת ממנו אש באמצעות גפרור, על מנת להדליק את הגז שבכיריים, ואז יוכל לבשל כדרכו תמיד.
כיבוי אש
אסור לכבות אש ביום טוב, ואפילו מקצת כיבוי, כגון להוריד ולהנמיך את האש שבכיריים אסור. ויש מיקלים להנמיך את האש שבכיריים כשעושה כן לצורך המאכל שעל הכיריים שלא ישרף ויתבשל יפה, וכן פסק מרן רבינו עובדיה יוסף זצ”ל, אבל לכבות לגמרי את האש אסור.
אופן שמותר לכבוד את הכיריים של הגז
מכיון שאסור לכבות אש ביום טוב, נהגו הכל, שהכיריים של הגז היו דולקות בבתיהם במשך כל היום כולו, שהרי אי אפשר לכבות את הגז. עד שמרן רבינו הגדול זצ”ל נדרש לשאלה זו, והעלה הלכה למעשה, שמותר לכבות את האש על ידי “גרמא”. כלומר, לא בפעולה ישירה, אלא בדרך עקיפה, שימלאו קומקום קטן (פינג'אן) של מים על כל גדותיו, ויניחוהו על האש עד שירתח, ואז יגלשו המים על ידי רתיחתם על האש ויכבוה. ואחר כך יוכלו לסובב את הכפתור של הגז כדי למנוע זרימת והתפשטות הגז. (וטעם ההיתר בכיבוי האש על ידי גרמא, נבאר בקצרה, משום שאש שאיננה בוערת על ידי פתילה, אלא רק על גבי מתכת, כמו האש בכיריים של גז, אין איסור לכבותה ביום טוב אלא מדרבנן, וכיבוי דרבנן מותר בדרך זו).
והמים שרתחו, יש להשתמש בהם לצורך הכנת תה או קפה, כדי שיהיה בישולם לצורך אוכל נפש, שהרי אסור לבשל מים ביום טוב לצורך הכיבוי בלבד, אלא לצורך אוכל נפש בלבד.
ומובא בשם הגאון הראשון לציון שליט”א, שאפשר להקל בכיבוי האש בכיריים החדשות שמצויות עתה, על ידי כך ששמים כפית בסמוך לחיישן שמרגיש את חום האש, וכך לאחר כמה שניות החיישן יורה על סגירת זרימת הגאז.
[יש מי שכתב, שכשם שמותר לכבות את האש שבגז על ידי הנחת קומקום מים כמבואר, כמו כן מותר לכבות את הגז על ידי סגירת ברז הגז הראשי שדרכו זורם הגז לכיריים, שהרי אין זה כיבוי ישיר, אלא בדרך עקיפה שמביאה בתוך מספר שניות לכיבוי הגז, וגם בדרך זו נחשב הדבר ל”גרמא”. אולם מרן רבינו זצ”ל דחה דבריו מההלכה, שהרי עיננו הרואות שמיד עם סגירת ברז הגז השלהבת יורדת מטה מטה עד שנכבית לגמרי. ולפיכך אין זה בגדר “גרמא” שהתירה התורה, שכמו כן מצינו לגבי מי שלוקח שמן מן הנר (שהנר דולק על ידי שמן, והוא לוקח מאותו השמן וגורם שהנר יכבה בטרם עת), שחייב משום “מכבה”, כמבואר במסכת ביצה (דף כב.). ומבואר אם כן שלא כל ה”גרמות” שוות, ובכל אופן שמיד עם פעולת הגרמא נראית הפעולה בעינים, אין זה בגדר גרמא].
ולסיכום: אסור להדליק אש ביום טוב. ומותר להעביר אש מאש קיימת לצורך “אוכל נפש” כגון בישול וכדומה. ואסור לכבות אש ביום טוב. ומותר לכבות את האש על ידי בישול מים מעל הלהבה, ואז על ידי גלישת המים תכבה האש. ובמים יש להכין קפה או תה.
לשאלת רבים: מותר לעשות גלידה או ג'לי ביום טוב, כדי לאכלו ביום טוב עצמו. ומותר להעביר אש לכיריים של גז, אף על פי שיש שם חיישן חשמלי שמונע דליפת גז. (בתנאי שלא נדלקת נורה עם פתיחת ברז הגז). ומותר להדליק את הגאז באמצעות גפרור, אף על פי שיש שם ניצוץ חשמלי שמדליק את הלהבה, באופן שיניח את הגפרור במקום הניצוץ, וכך לא יהיה לו צורך כלל בניצוץ זה, ובאופן כזה יש להקל.
The Laws of Fire on Yom Tov
In previous Halachot we have explained that Yom Tov and Shabbat are equal regarding all prohibitions besides for certain works associated with food preparation, such as cooking, which are permitted on Yom Tov.
Igniting a Flame
One may not produce a new fire on Yom Tov, for instance by striking a match, even for the purpose of food preparation. It is, nevertheless, permissible to light a match or candle from a flame which existed before the onset of Yom Tov for the purpose of food preparation. For this reason, one may move a matchbox on Yom Tov and this is not considered Muktzeh, since matches are usable on Yom Tov by igniting them from a pre-existing flame.
Thus, if one wishes to cook on one’s gas stove on Yom Tov, one must take care to prepare a candle lit before Yom Tov so that one may light a match from it and subsequently use this match to light the gas range; in this way, one will be permitted to cook as usual.
Extinguishing a Flame
One may not extinguish a flame on Yom Tov; even partially extinguishing a flame, such as by minimizing the flame on a gas stovetop, is prohibited. Some permit lowering a flame when this is done to prevent the food being cooked on top of it from becoming burnt; Maran Rabbeinu Ovadia Yosef zt”l rules accordingly. However, completely extinguishing the flame is forbidden.
The Permissible Method to Extinguish a Flame
Since it is forbidden to extinguish a flame on Yom Tov, it was once customary for people to leave their gas stoves running the entire Yom Tov, for extinguishing is prohibited. Eventually though, Maran Rabbeinu zt”l was asked about this matter, and he ruled that one may cause a flame to be extinguished indirectly, meaning that one should fill a teapot with water until the top and place it on the fire until it boils and by doing so, the water will overflow and spill onto the fire, thereby extinguishing it. After doing so, one may then turn off the knobs of the stove to prevent gas from leaking into the house. (The reason for this leniency is based on the fact that when a flame is not burning on a wick or a piece of wood and is merely burning atop a piece of metal, such as a gas stovetop, the prohibition to extinguish it is merely rabbinic. Thus, an indirect extinguishing, which is likewise only a rabbinic prohibition, is permitted here.)
Regarding the boiled water, one should use it to make tea or coffee, so that their preparation will have been for a food preparation purpose, for one may not boil water on Yom Tov merely in order to extinguish a flame, as it is only permissible for the purpose of food preparation.
It has been quoted in the name of the great Rishon Le’Zion, Hagaon Rabbeinu Yitzchak Yosef Shlit”a, that it would be permissible to extinguish the fire on newer-models of gas stovetops by blocking off the sensor with a spoon and as a result, a few seconds later, the sensor will send a signal to turn off the gas.
(Some write that just as one may cause a flame on a gas stove to be extinguished by boiling a teapot of water on top of it as we have discussed above, so too, one may extinguish a flame on the gas stove by shutting the central gas line through which gas flows to the stove, for this cannot be considered a direct extinguishing, since one is not doing so through a gust of wind or turning off the knobs on the range; rather it is considered indirect, for this is an action that brings about the extinguishing of the flame in a matter of seconds, and is thus permitted. Maran zt”l, nevertheless, disagrees and writes that the Halacha does not follow this opinion, for we can see clearly that immediately upon shutting the central gas line, the flame begins to dwindle until it is completely extinguished; thus, this is not the kind of “indirect action” the Torah permitted. We find a similar concept in the Gemara (Beitzah 22a) that if one removes some olive oil from a candle filled with oil where a wick is burning thereby causing the candle to extinguish earlier than it would have, one has transgressed the prohibition of extinguishing. If so, we see that not all indirect actions are equal, and anytime one carries out the “indirect” action and the outcome is immediately noticeable, this cannot be considered an indirect action.)
Summary: One may not ignite a flame on Yom Tov. One may transfer a pre-existing flame to a match or another candle for purposes of food preparation and the like. One may likewise not extinguish a flame on Yom Tov. One may extinguish a flame on the stove top by boiling a pot of water on top of it thereby allowing the water to overflow onto the flame and extinguish it. One should use this boiled water to make tea or coffee.
By Popular Request: It is permissible to make ice cream or jello on Yom Tov, as long as one intends to eat it in Yom Tov. It is permissible to transfer a flame to ignite a gas stovetop, even when there it has a sensor which is meant to prevent gas from leaking out (as long as no lights or indicators turn on as a result of turning on the gas knob). One may light the stovetop with a match although there may be an electric spark which ignites the flame by placing the match next to the spark, in which case one will have no purpose for this spark, and letting the gas ignite in this manner.
Newsletter Parashat Bechukotai – Shabbat Mevarechim
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Interesting Read
Why Israel and Chutz La’Aretz Read Different Parshas (And Why We Don’t Re-Align Sooner)
Rabbi Jack Abramowitz
Why Do We Read Different Parshas?
This year, we have a situation that arises every so often – certainly not infrequently! In America, Europe, Australia, South Africa – basically, most of the world – the eighth and final day of Pesach falls on a Shabbos. But in Israel, where Pesach is only seven days long, the last day of the holiday is Friday. The next day is a regular, non-yom tov Shabbos (or “Shabbat,” as most people there would say). This creates the following discrepancy: in Israel, they read parshas Acharei Mos on the Shabbos that to them is the day after Pesach. In the rest of the world, where Shabbos is still observed as Pesach, we read the special portion for yom tov.
This means that the following week, Kedoshim is read in Israel and Acharei Mos is read in the rest of the world. The week after that, Emor is read in Israel and Kedoshim is read elsewhere. This goes on for fifteen weeks until the parshiyos eventually realign. This occurs when Israel reads parshas Masei and the rest of the world reads both Matos and Masei.
Fifteen weeks! Three and a half months!
Because this is a leap year (i.e., a year with an extra month of Adar), we may be looking at the maximum number of weeks possible for a discrepancy between Israel and elsewhere but in other years, the difference may be even more pronounced. If the sedras of Acharei Mos-Kedoshim, Behar-Bechukosai and Chukas-Balak were joined, as they are in most years, we might have three fewer weeks of discrepancy but an even bigger question arises: Why wait so long to re-synchronize the calendar when all we need to do is for Israel to split a double parsha?
The question is largely based on the assumption that having everybody read the same Torah portion at the same time should be the overriding concern. Before we address that assumption, let’s look at why we read the Torah the way we do.
The Rules of the Torah-Reading Schedule
Historically, the Torah was not always divided the way we read it today. Our current system was designed by the Geonim in Bavel (Babylonia) but for centuries, the triennial (three-year) cycle was popular in Israel. It is therefore not unheard of for different communities to not all be reading the same Torah portion at the same time. (It appears that things started to coalesce in the 14th century.) Nevertheless, there were always certain principles, such as that the portions of the curses in sefer Vayikra (meaning parshas Bechukosai) and in sefer Devarim (meaning parshas Ki Savo) should be read before Shavuos and Rosh Hashana, respectively; this practice is attributed to the Biblical Ezra (Megillah 31b – Tosfos there adds that parshas Bemidbar should also be read before Shavuos so that the curses in Bechukosai aren’t too close to Shavuos).
The Shulchan Aruch (OC 428:4) lays out four rules, which serve as the basis for why certain sedras may or may not be joined:
(1) The Shabbos before Pesach must be parshas Tzav in a regular year or parshas Metzora in a leap year, unless Rosh Hashana was on a Thursday, in which case it’s parshas Acharei Mos. This necessitates joining Vayakhel-Pekudei into a single parsha in most years;
(2) The Shabbos before Shavuos is parshas Bemidbar, as we have discussed. (In a leap year in which Rosh Hashana was on Thursday, it is parshas Naso.) Because of this, three sets of parshiyos in sefer Vayikra are combined in a regular (non-leap) year: Tazria-Metzora, Acharei Mos-Kedoshim and Behar-Bechukosai. (In regular years when Pesach starts on Shabbos, Behar and Bechukosai are read separately in Israel because 22 Nisan is a regular Shabbos there);
(3) Parshas Vaeschanan is read on the Shabbos after Tisha b’Av. Because of this, the parshiyos of Matos and Masei need to be combined except in leap years in which Rosh Hashana fell on Thursday or in Israel in leap years when Pesach starts on Shabbos (as is the case this year – 5779). Outside of Israel, when Shavuos falls on Friday (so that Shabbos is the second day), Chukas and Balak must also be read together;
(4) Parshas Nitzavim is read on the Shabbos before Rosh Hashana, as we have discussed. Because of this, if Rosh Hashana falls on a Monday, there will be two non-yom tov Shabboses in between Rosh Hashana and Succos. In such a case, the parshiyos of Nitzavim and Vayeilech must be split, reading Vayeilech between Rosh Hashana and Yom Kippur, so that Haazinu is read before Succos. (This is because V’Zos HaBracha needs to be read on Simchas Torah.) However, if Rosh Hashana falls on a Thursday, there is only one non-yom tov Shabbos between Rosh Hashana and Succos (the other being Yom Kippur) so Nitzavim-Vayeilech must be read as a single parsha in order the accomplish the same result.
We go into things with these four basic ground rules in place, but there are other factors to consider.
Why Don’t We Adjust Sooner?
As noted, the simple solution in most years would be for Israel to spilt a double parsha, which would cause them to realign with the rest of the world. The reason we don’t do this is explained by Rav Yissachar ben Mordechai ibn Sussan (15th century). In Tikkun Yissachar, he writes that Israel is following the predominant custom, which is presumably based on the Torah’s ideal that Pesach should be observed for seven days. It would be unseemly for the residents of Israel to tweak their practice to align with the rest of the world, whose Torah-reading schedule is “off” out of necessity, thanks to the addition of an eighth day of Pesach. And so, in Israel, they wait until the last possible juncture to combine sedras. (We’ll explain why in a moment.)
Because this year (5782) is a leap year, there are no double parshas for Israel to split, but the question still arises: why don’t the rest of us “double up” two sedras earlier, in order to catch up with Israel?
There are a number of factors. For one thing, in a leap year, combining Matos-Masei is the normal thing to do. If we combined an earlier sedra, we’d have to separate Matos and Masei, which goes against our “standard operating procedure.” (See Maharit.) But why are we so keen – both in Israel and elsewhere, to delay combining parshas to the last possible opportunity?
It seems that the appropriate course of action when doubling-up two sedras is to wait for the latest opportunity to do so. This could either be because people historically waited to combine parshas until they saw that they were going to have a problem meeting one of the four “checkpoints” described above, or simply in order to make it evident that they were “doubling up” Torah readings in order to meet one of these checkpoints.
While people might acknowledge the necessity inherent in the former hypothesis, I question its historicity, since we’ve been working with standardized calendars for far longer than we’ve had a standardized Torah-reading schedule; I therefore tend to favor the latter hypothesis. People may find it a less compelling reason but I think the logic underlying it makes perfect sense. Consider: We add an extra month of Adar to our calendar every so often in order to ensure that the following month – Nisan, in which Pesach occurs – falls in the spring. Doing it this way was a necessity in Sanhedrin times, when the calendar was set month by month, based on the testimony of witnesses. Nowadays, however, we have a calendar that will last us to eternity. We could just as easily accomplish our goal by inserting an extra Kislev or an extra Shevat. Nevertheless, we only insert an extra Adar since the additional month is only declared for the sake of the month that follows it. Similarly, I can see the logic of doubling up two Torah readings at the juncture closest to the point that actually necessitates such a change.
The Modern-Day Traveler’s Dilemma
It’s apparent that this issue has presented a halachic quandary for more than a millennium but it has really only become a point of contention for some people in the few decades, based on increasingly-common transit between Israel and diaspora communities. Being in a country reading the “wrong” parsha for one’s own schedule creates the inconvenience of trying to find a minyan reading the sedra of one’s homeland (probably easier for an American, European or Australian in Israel than vice versa) or trying somehow to “fix” things upon one’s return home.
Obviously, if one is in a place with a lot of one’s own countrymen, such as an English-speaking yeshiva in Israel or some kind of vacation resort, by all means one may read the sedra that the visiting congregation is up to even if it’s not the one being read throughout the country they’re visiting. It must be noted, however that one is not obligated to find such a minyan. Reading the Torah is a communal obligation, not an individual obligation. An individual fulfills his personal obligation through the communal reading even if it’s not the one he would have heard at home. (Yom Tov Sheini Kehilchaso 9:13-17 cites Rav Moshe Feinstein, Rav Shlomo Zalman Auerbach, Rav Shach and Rav Elyashiv on this matter.)
Nevertheless, some people seem to feel quite strongly that the ubiquity of travel between Israel and elsewhere warrants a change. I, personally, believe that such a demand may be missing the point of the enactment. The Geonim and Rishonim appear to have put a lot of thought into the matter of our Torah readings but the number of travelers between Israel and elsewhere does not appear to have been a major factor in the decision-making process. There have always been travelers between Israel and the diaspora. Even today, the number of travelers affected by this discrepancy represents a tiny minority of world Jewry. It just happens to be a somewhat larger tiny minority than in previous generations.
But What About Unity?
As far as the concept of “Jewish unity” – the idea that we should inherently all be reading the same parsha as much as possible – that’s a nice ideal but it’s not the driving force in this matter. Yes, Jewish unity is an important concept. This is stressed throughout our literature, from the idea that we camped at Sinai k’ish echad b’lev echad (like a single person with a unified purpose – Rashi on Exodus 19:2, citing the Mechilta d’Rabbi Yishmael) to the principle that kol Yisroel areivim zeh bazeh (all Jews are interconnected – Talmud Shevuos 39a. And no, that wasn’t a typo – “zeh bazeh” has a different nuance in meaning than the more familiar “zeh lazeh,” which occurs elsewhere). Jewish unity is important but it’s not the sole driving force in halacha.
Consider if you will the holiday of Purim, which occurred close to the end of the Biblical period. The Sages instituted that Purim be observed on 14 Adar. Unless one is in a city that was walled since the time of Joshua – in that case, one observes Purim on 15 Adar. And it doesn’t stop there! Take a look at the first two mishnayos in tractate Megillah: there were small villages where residents would only assemble in shuls on Mondays and Thursdays. In such villages, if 14 Adar didn’t fall on one of those days, they would observe Purim on the closest preceding Monday or Thursday. Accordingly, some people might read the megillah on 11, 12 or 13 Adar, while others read it on 14 Adar and still others read it on 15 Adar! Didn’t Chazal understand the importance of Jewish unity?
Of course they did. But they also understood that unity doesn’t mean being in lockstep. We all celebrate Purim in mid-Adar but the needs of different communities may affect exactly when that is. It may be inconvenient for a person if he’s in Jerusalem on 14 Adar and in Tel Aviv on 15 Adar – neither of which is observed as Purim – but we’re not about to change the practice because of such commuters.
The same is true of our Torah-reading schedule. All of Jewry now observes the one-year cycle, and we are sure to re-align at four points in the year, as detailed above. In between those points, however, there’s “wiggle room” that enables different communities to meet different halachic needs. Yes, there are some world travelers who may be inconvenienced by the differences between Israel and elsewhere but, as with those who commute in and out of Jerusalem in Adar, the onus is on the individual to adjust to the community, not vice versa.
The fact that we may sometimes read different sedras for weeks – or even for months – is a celebration of our individuality. The fact that we always make sure to re-align is a sign of our unity.
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לוח זמני תפלה לקיץ תשפ״ב
Summer Timetable 5782 – 2022
מוצאי שבת | ערבית )מוצ”ש( | סוף זמן קריאת שמע | זמן | פלג מנחה (תה״ד) | פלג מנחה (לבוש) | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Shema to be read before | Candles to be |
| Earliest Candle | Minha & Kabbalat Shabbat* | Date | Parasha |
PM | PM | AM | PM | PM | PM | PM |
|
|
10:34 | 10:30 | 8:58 | 9:06 | 8:20 | 7:39 | 7:20 | 27/28 | בחקותי (ש''מ) |
שבת שחרית
קרבנות
9:00 am
הודו
9:15 am
5:00 pm Pirke Avot 5:50 pm
מנחה on שבת Day at 6 pm
******
Would you like to do some Keriat Hatorah – Torah reading?
Committed to doing a reading and finding it hard?
Need to cancel or make a change?
Want to be added to the Keriat HaTorah roster?
Please contact Yehoshua Jacobs
**************
Rabbi Yaakov Hillel – Straight from the Heart
*******
Q & A Parashat Bechukotai
- To what do the words “bechukotai telechu” (walk in My statutes) refer?
26:3 – Laboring in Torah learning. - When is rain “in its season?”
26:4 – At times when people are not outside (e.g., Shabbat nights). - What is the blessing of “v'achaltem lachmechem l'sova” (and you shall eat your bread to satisfaction)?
26:5 – You will only require a little bread to be completely satisfied. - What is meant by the verse “and a sword will not pass through your land”?
26:6 – No foreign army will travel through your land on their way to a different country. - Mathematically, if five Jewish soldiers can defeat 100 enemy soldiers, how many enemy soldiers should 100 Jewish soldiers be able to defeat?
26:4 – Two thousand. - How much is “revava”?
26:4 – Ten thousand. - Which “progression” of seven transgressions are taught in Chapter 26, and why in that particular order?
26:14,15 – Not studying Torah, not observing mitzvot, rejecting those who observe mitzvot, hating Sages, preventing others from observing mitzvot, denying that G-d gave the mitzvot, denying the existence of G-d. They are listed in this order because each transgression leads to the next. - What is one benefit which the Jewish People derive from the Land of Israel's state of ruin?
26:32 – No enemy nation will be able to settle in the Land of Israel. - What was the duration of the Babylonian exile and why that particular number?
26:35 – 70 years. Because the Jewish People violated 70 Shemitta and yovel years. - How many years did the Jewish People sin in Israel up till the time the northern tribes were exiled?
26:35 – 390 years. - In verse 26:42, the name Yaakov is written with an extra “vav.” From whom did Yaakov receive this extra letter and why?
26:42 – In five places in the Torah, Yaakov's name is written with an extra “vav” and in five places the name Eliyahu is missing a “vav.” Yaakov “took” these vavs as a pledge that Eliyahu will one day come and announce the redemption of Yaakov's children. - What positive element is implied by the words “and I will bring them into the land of their enemies?”
26:41 – G-d Himself, so to speak, will bring them into their enemies' land. This means that even when the Jews are in exile, G-d will supply them with leaders who inspire them to keep the Torah. This guards the Jews from assimilating into the host culture. - In verse 26:42, why is the word “remember” not used in connection with the name of Yitzchak?
26:42 – Because the image of Yitzchak's ashes (who was prepared to be brought as an offering) upon the altar is always before G-d. - Why does the Torah say in 26:46 “Torot” (plural) and not “Torah” (singular)?
26:46 – To teach that both the Written Torah and the Oral Torah were given to Moshe on Har Sinai. - What happens when a poor person dedicates the value of a man to the Beit Hamikdash and doesn't have sufficient funds to fulfill his vow?
27:8 – The person whose value was donated goes before the kohen, who sets the obligation according to the poor person's ability to pay. - If a person says “The leg of this animal shall be an olah offering” the animal is sold and sacrificed as an olah offering. What is the status of the money received for the animal?
27:9 – The money is “chullin,” meaning it does not have “holy” status, except for the value of the animal's leg which does have “holy” status. - If a person dedicates his ancestral field to the Beit Hamikdash and fails to redeem it before yovel what happens to the field?
27:16 – It becomes the property of the kohanim who are on rotation at the beginning of yovel. - Where must “ma'aser sheini” be eaten?
27:30 – In Jerusalem. - When a person redeems “ma'aser sheini” what happens to the food? What happens to the redemption money?
27:31 – The food becomes permissible to him outside of Jerusalem. The redemption money must be brought to Jerusalem and used to purchase food to be eaten there. - How does a person tithe his animals?
27:32 – He passes them through a door individually and he marks every tenth animal with a rod smeared with red dye.
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l
חג השבועות
נאמר בפרשת מתן תורה, “ויסעו מרפידים ויבאו
מדבר סיני, ויחנו במדבר, ויחן שם ישראל נגד ההר”. (שמות יט).
רבינו חיים בן עטר, ה”אור החיים”
הקדוש הקשה, שהרי בפסוקים שקודם לכן כבר נאמר “לצאת בני ישראל מארץ מצרים,
ביום הזה באו מדבר סיני”, ואם כן לכאורה, מדוע כפלה התורה וכתבה שוב
“ויחנו במדבר”, הרי ברור הדבר שאם הגיעו למדבר גם חנו שם, ואם כן מה באה ללמדינו התורה בדבר זה?
ומסביר האור החיים הקדוש, כי פסוק זה בא ללמדינו
שלשה עיקרים בקבלת התורה, שמבלעדי שלשת הדברים הללו אי אפשר היה לקבל את התורה,
ועל ידם נתרצה הקדוש ברוך הוא לתת לבני ישראל את התורה.
הראשון, “ויסעו
מרפידים”, שקודם קבלת התורה, היו עם ישראל ברפיון ידים ועצלות גדולה, כדרכם
של עבדים משוחררים, ואף על פי כן הם הכינו עצמם והתגברו על מדותיהם הטבעיות, לקבל
את התורה בזריזות ובחשק, וקבלו על עצמם שלא להתעצל בלימוד התורה. כי כך טבע הדבר
בלימוד התורה, שדברי תורה צריכים חיזוק כל העת, ולכן התורה טורחת בכל פעם שהיא
מזכירה ענין לימוד התורה, לתת תוספת חיזוק, כמו שנאמר “לא ימוש ספר התורה הזה
מפיך, והגית בו יומם ולילה, הלא צויתיך חזק ואמץ”, וכן על זה הדרך. ולפיכך
הוצרכה התורה לציין “ויסעו מרפידים”, שהיו נרפים מאד, ברפיון ידיים, ואף
על פי כן זרזו עצמם לקבלת התורה בחשק ושמחה, ו”יסעו” מאותו הרפיון
שהיה להם קודם לכן. שזהו עיקר גדול ותנאי לזכות לכתרה של תורה.
העיקר השני, “ויבאו מדבר
סיני ויחנו במדבר”, שהכוונה בזה שהגיעו עם ישראל למדרגה רוחנית שהיא בבחינת
מדבר, שהכל דשין ודורכין עליו, והוא מקום הפקר לכל, כמו כן ישראל הגיעו למצב של
ענווה ושיפלות רוח, כי מבלעדי זה אי אפשר לזכות לתורה, כי אין התורה
שורה על גסי הרוח, ועל כן משה רבינו זכה שהוא יקבל את התורה, לפי שהוא היה סמל
ואות למופת של ענוה גדולה שלא היה עוד כמותה. גם לא ניתנה התורה אלא על ההר הנמוך
שבהרים, הר סיני, כי אין השכינה שורה על גסי הרוח וגבהי הלב, ורק בזכות הענוה זכו
ישראל לכתר תורה.
והעיקר השלישי, “ויחן שם ישראל כנגד
ההר”, אשר כמו שפירשנו כבר, לשון “ויחן” הוא לשון יחיד, מפני שעם
ישראל באותו הזמן היתה בינהם אחדות גדולה, כאיש אחד בלב אחד, וגם זה הוא תנאי גדול
לזכות לתורה, כי אין קבלת התורה רק ליחידים שבישראל, אלא דוקא לכל כלל ישראל יחד,
ועל כן התורה צריכה תמיד להיות נלמדת בציבור, ואמרו רבותינו “חרב אל הבדים”,
חרב אל אותם שלומדים בד בבד, כלומר לבדם, כי אין אדם זוכה לישרות בתורה, אלא כשהיא
נלמדת עם עוד אדם, שיעיר את תשומת לב חבירו כשהוא טועה בלימוד. (ואחר שידע כבר את
עיקרי לימוד התורה בדרך נכונה, יוכל ללמוד לבדו מתוך ספרי האחרונים, אשר גם על ידי
העיון בהם יוכל לעמוד על טעותו), ואשרי העם שהם באים בליל שבועות ללמוד תורה
בציבור, במקום שהשכינה שורה בו, אשר על כגון זה נאמר
“ויחן שם ישראל כנגד ההר”, כי כאיש אחד, זכו לקבל את התורה, וכמו כן
אנו, נזכה לאורה של תורה, משאת חיינו, בזכות ענוה ושפלות רוח, לקבל מהגדולים
מאיתנו את האמת, ולהודות תמיד על האמת, ולהשתדל כמה שאפשר להיות באחדות גדולה,
שמתוך כך תשרה עלינו השכינה הקדושה, ונזכה לכתרה של תורה.
The Holiday of Shavuot
Regarding the giving of the Torah, the Torah states
(Shemot 19): “And they travelled from Refidim and they arrived at the Sinai
Desert and they camped in the desert; and Israel camped there opposite the
mountain.”
Rabbeinu Chaim ben Atar, the saintly “Or Ha’Chaim,” asks
that in the previous verses the Torah states, “On the third month of the Jewish
nation leaving Egypt, on this day they had come to the Sinai desert.” If so,
why does the Torah repeat the fact that they “camped in the desert”? Is it not
clear that if they arrived at the desert that they camped there as well? What
does the Torah mean to teach us by writing this?
The saintly Or Ha’Chaim explains that the Torah is trying
to convey to us three key principles regarding receiving the Torah without
which accepting the Torah would have been impossible and because of which
Hashem decided to give us the Torah.
The first is “Travelling from Refidim” (in Hebrew,
“Refidim” is similar to the word “Rifyon” meaning laxity) before the giving of
the Torah, for the Jewish nation experienced great carelessness and lethargy as
all freed slaves do and even so, they prepared themselves and overcame their
natural character-traits in order to be able to accept the Torah in a zealous
and energetic manner by accepting upon themselves not to become lazy in their
Torah learning. This is indeed the natural course of Torah learning that the
Torah needs strengthening and recommitment at all times. It is for this reason
that any time the Torah mentions learning Torah, the Torah adds a boost of
encouragement as the verse states, “This Sefer Torah shall not budge from your
lips and you shall delve in it day and night etc. have I not commanded you to
be strong and courageous?” The Torah therefore needed to point out that they
“travelled from Refidim,” for they had truly been slacking off, but even so
they had energized themselves to accept the Torah with desire and joy and they
had thus “travelled away” from the laxity they possessed beforehand, for this
is a great principle and important condition for meriting receiving the Torah’s
crown.
The second principle is “And they arrived at the Sinai
desert and they camped in the desert.” This means that the Jewish nation
reached the lofty level wherein they made themselves like a desert which is
ownerless and everyone walks through and tramples on. Similarly, the Jewish
nation reached a high level of humility and submissiveness, for without doing
so, one cannot merit accepting the Torah as the Torah does not identify itself
with the arrogant. It is also for this reason that Moshe Rabbeinu was the one
chosen to receive the Torah, for he served as an outstanding symbol of extreme
humility, the likes of which the world had never seen. Additionally, the Torah
was given only on the lowest of mountains, Mount Sinai, for Hashem’s presence
does not rest on the arrogant and the haughty; only because of their humility
did the Jewish nation merit receiving the crown of Torah.
The third principle is “And Israel camped there opposite
the mountain.” The Torah uses the singular form of the word “camped” in order
to teach us that the Jewish nation was completely unified at that time, like
one man with one heart. This also serves as an important condition in order to
receive the Torah, for the Torah was not given to individuals among the Jewish
nation; rather, it was given to the entire nation as one. It is for this reason
that the Torah must be read in public. Indeed the verse states, “May a sword be
to the loners” referring to those who learn Torah alone, for one cannot merit
having a correct understanding of the Torah unless he learns with someone else
who will be able to bring the errors he has made in his learning to his
attention. (Once one masters the principles for how to properly learn Torah,
one may then learn from the works of the Acharonim alone, for by delving in
them one will likewise be able to realize if he has erred.) Praiseworthy is the
nation whose people come together to learn Torah on the night of Shavuot in a
place where the holy presence of Hashem rests. Regarding this does the verse
state, “And Israel camped there opposite the mountain,” for they merited
receiving the Torah as one. May we likewise merit gleaning from the eternal
light of the Torah by virtue of our true humility through accepting the true
interpretation of the Torah from those greater than us and admitting that their
interpretation is indeed true. Let us try our very best to always be completely
unified, for this will cause Hashem to rest His holy presence on us and we will
thereby merit receiving the crown of the Torah.
Newsletter Parashat Behar – Lag Baomer
Have a look at our website www.moorlane.info
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TOMORROW
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Summer Season 5:00 pm
followed by Pirke Avot 5:50 pm
Mincha 6 pm
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Please support our minyanim whenever possible
Updates will appear on the WhatsApp group
If anyone needs any help getting to or from the minyanim
please contact one of the members of the Mahamad
*****
Please pray for the
refua shelema of
Sulcha bat Mazal
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לוח זמני תפלה לקיץ תשפ״ב
Summer Timetable 5782 – 2022
מוצאי שבת | ערבית )מוצ”ש( | סוף זמן קריאת שמע | זמן | פלג מנחה (תה״ד) | פלג מנחה (לבוש) | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Shema to be read before | Candles to be |
| Earliest Candle | Minha & Kabbalat Shabbat* | Date | Parasha |
PM | PM | AM | PM | PM | PM | PM |
|
|
10:20 | 10:16 | 9:02 | 8:56 | 8:10 | 7:31 | 7:20 | 20/21 | בהר |
שבת שחרית
קרבנות
9:00 am
הודו
9:15 am
מנחה on שבת Day
throughout the summer weeks
will be at 6 pm
******
Would you like to do some Keriat Hatorah – Torah reading?
Committed to doing a reading and finding it hard?
Need to cancel or make a change?
Want to be added to the Keriat HaTorah roster?
Please contact Yehoshua Jacobs
**************
Rabbi Yaakov Hillel – Straight from the Heart
*******
Q & A Parashat Behar
- Why does the Torah specify that the laws of shemita were taught on Har Sinai?
25:1 – To teach us that just as Shemitta was taught in detail on Har Sinai, so too, all the mitzvot were taught in detail on Har Sinai. - If one possesses shemita food after it is no longer available in the field, what must he do with it?
25:7 – Remove it from his property and declare it ownerless. - The Torah commands, “You shall sanctify the fiftieth year.” How is this done?
25:10 – At the beginning of the year the Beit Din declares, “This year is kadosh (sanctified).” - Which two “returns” are announced by the shofar during yovel?
25:10 – The return of the land to its original owner, and the “return” (freedom) of the slave from slavery. - From where does the yovel year get its name?
25:10 – From the sounding of the shofar. A ram's horn is called a yovel. - What prohibitions are derived from the verse “v'lo tonu ish et amito” — a person shall not afflict his fellow?
25:17 – One may not intentionally hurt people's feelings, nor give bad advice while secretly intending to reap benefit. - What is the punishment for neglecting the laws of shemita?
25:18 – Exile. - If shemita is observed properly, how long is the crop of the sixth year guaranteed to last?
25:21,22 – From Nissan of the sixth year until Sukkot of the ninth year. - After selling an ancestral field, when can one redeem it?
25:24 – After two years following the sale, until yovel. At the beginning of yovel it returns to the family automatically. - Under what circumstance may one sell ancestral land?
25:25 – Only if one becomes impoverished. - If a home in a walled city is sold, when can it be redeemed?
25:29 – Only within the first year after the sale. Afterwards, even in yovel, it does not return. - What does the word “days” mean in this week's Parsha?
25:29 – The days of an entire year. - What is considered a walled city?
25:29 – A city that has been surrounded by a wall since the time of Yehoshua. - What is the definition of a “ger toshav”?
25:35 – A non-Jew who lives in Eretz Yisrael and accepts upon himself not to worship idols. - To what is one who leaves Eretz Yisrael compared?
25:38 – To one who worships idols. - Why does Rashi mention the plague of the firstborn in this week's Parsha?
25:38 – The prohibition against taking interest is accompanied by the phrase, “I am the L-rd your G-d who took you out of Egypt.” Rashi explains that just as Hashem discerned in Egypt between those who were firstborn and those who were not, so too will Hashem discern and punish those who lend with interest, pretending they are acting on behalf of others. - List three prohibitions which demonstrate the dignity with which one must treat a Jewish indentured servant.
25:39-43 –
1. Do not make him perform humiliating tasks.
2. Do not sell him publicly.
3. Do not make him perform unnecessary jobs. - Who supports the family of the Jewish indentured servant during his years of servitude?
25:41 – His master. - If a Jew is sold as a servant to a non-Jew, does he go free after six years?
25:54 – No. If he is not redeemed with money, he must wait until the yovel to go free. - Where is it permitted to prostrate oneself on a stone floor?
26:1 – In the Mikdash.
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l
בר יוחאי
מבוסס על דברים שאמר מרן זצ”ל ביום ל”ג לעומר
הלילה (ליל חמישי), הוא ליל ל”ג לעומר.
פיוט “בר יוחאי”
בליל ל”ג לעומר, רגילים כולם לשורר את הפיוט, “בַּר יוֹחַאי נִמְשַׁחְתָּ אַשְׁרֶיךָ“. מחבר הפיוט הזה, היה המקובל רבי שמעון לביא, הוא היה מחכמי העיר פֶאס שבמרוקו, לפני כארבע מאות שנה, וקיבל על עצמו בנדר, שיעלה לארץ ישראל כדי לחיות בה בשארית ימיו.
בדרכו, עבר דרך לוב, והגיע לעיר טריפולי. בבואו לשם, ראה שהציבור באותו מקום לא היו כל כך בני תורה, והיו מצויים שם הרבה אנשים שלא יודעים תורה בכלל. ראה שהיו מתפללים בשבת תפילה של יום חול, וכיוצא בזה. לכן גמר בלבו ואמר, שהשם יתברך ימחול לו על נדרו, והתיר את הנדר, מאחר ואמר, שיותר מצוה לפקוח את עיניהם של אנשי טריפולי, ממה שיעלה הוא לארץ ישראל.
ואמנם, נשאר שם, בטריפולי, ולימדם הרבה תורה, החזיר עטרה ליושנה. והוא חיבר את הפיוט “בר יוחאי”, לכבודו של התנא רבי שמעון בר יוחאי. ושמו רמוז בראשי הבתים של הפיוט (אקרוסטיכון), שמעו”ן לבי”א: שֶׁמֶן מִשְׁחַת קֹדֶשׁ, מוֹשַׁב טוֹב יָשַׁבְתָּ, עֲצֵי שִׁטִּים עוֹמְדִים, וְלִשְׂדֵה תַפּוּחִים, נֶאֱזָרְתָּ בִּגְבוּרָה, לִמְקוֹם אַבְנֵי שַׁיִשׁ, בְּקֹדֶשׁ הַקָדָשִׁים, יו”ד חָכְמָה קְדוּמָה, אוֹר מֻפְלֶא רוּם מַעְלָה. והבית האחרון: בַּר יוֹחַאי, אַשְׁרֵי יוֹלַדְתֶּךָ, אַשְׁרֵי הָעָם הֵם לוֹמְדֶךָ, וְאַשְׁרֵי הָעוֹמְדִים עַל סוֹדֶךָ. זה התנא הקדוש רבי שמעון בר יוחאי, שהיה מלומד בניסים (מעילה יז.), היה אחד מחמשת תלמידיו של רבי עקיבא, שהעמידו את התורה בעולם, ובפרט בסודות הקבלה שמסר לתלמידיו, ובספר הזוהר הקדוש.
הקדוש ברוך הוא, נתן חן בפיוט הזה, “בר יוחאי”, עד שכולם שרים אותו, אפילו האשכנזים שרים אותו. איזה פיוט ספרדי שרים אותו אשכנזים? כמעט אין דבר כזה! ואילו את הפיוט בר יוחאי, כולם שרים!
רבי אברהם אבן עזרא, היה מאד ביקורתי, והוא היה מגדולי המשוררים בספרד. בזמנו, גדול הדור באשכנז, היה רבינו תם. רבינו תם כתב פיוט אחד, ושלח אותו מצרפת לספרד, לרבי אברהם אבן עזרא, שיחוה דעתו עליו.
שלח אליו רבי אברהם כך: “וּמִי הֵבִיא לְצָרְפַתִּי בְּבֵית שִׁיר, וְעָבַר זָר מְקוֹם קֹדֶשׁ וְרָמַס?”, כלומר, אתם בצרפת ואשכנז, יש לכם גמרות, מה נכנסתם לכתוב שירים פתאום? הרי שירתם של הספרדים היא מעולה הרבה יותר. וממשיך רבי אברהם וכותב לו: “וְלוּ שִׁיר יַעֲקֹב (הוא רבינו תם), יִמְתַּק כְּמוֹ מָן, אֲנִי שֶׁמֶשׁ, וְחַם שִׁמְשִׁי וְנָמַס”. וממשיך ואומר: “וּמָה לְךָ בַּשִּׁירִים הַשְּׁקוּלִים (שבנויים על פי משקל), וְדַי לְךָ בְּשִׁיר הֹדּוּ וְאָנָּא”, מספיק לך השירים שיש בתהלים, הודו לה' כי טוב, ואנא ה' הושיעא נא. כך שלח לרבינו תם.
וראו באיזו דרך ארץ שולח אליו רבינו תם בחזרה: “אֲבִי עֶזְרִי ישִׁיבוּהוּ סְעִפָּיו, אֲשֶׁר נָתַן יְדִידוֹ בֵּין אֲגַפָּיו, אֲנִי עֶבֶד לְאַבְרָהָם (לרבי אברהם אבן עזרא) לְמִקְנָה, וַאֲקֻדָּהּ וְאֶשְׁתַּחֲוֶה לְאַפָּיו”. כך השיב לו רבינו תם בענוה מופלגת, “אני עבד לאברהם למקנה”.
אחר כך השיב לו רבי אברהם בענוה יתירה: “הֲנָכוֹן אֶל אֲבִיר עַם אֵל וְרוֹעָם, (כוונתו לרבינו תם), לְהַשְׁפִּיל רֹאשׁ בְּמִכְתָּב אֶל בְּזוּי עַם? וְחָלִילָה לְמַלְאַךְ הָאֱלֹקִים, אֲשֶׁר יִקּוֹד וְיִשְׁתַּחֲוֶה לְבִלְעָם”. אחרי שרבינו תם כתב לו “ואקודה ואשתחוה לאפיו”, הוא משיב לו, “חלילה למלאך האלוקים אשר יקוד וישתחווה לבלעם”! כל כך ענוה!
הספרדים היו מצויינים בפיוט, אבל האשכנזים לא עסקו בזה כל כך. אך בזאת זכה רבי שמעון לביא, שהפיוט שלו שבא מלוב, מטריפולי, פשט בכל תפוצות ישראל. הן אצל הספרדים והן אצל האשכנזים.
מעשה ברבי שמעון
במדרש רבה שיר השירים, (פרק א, וכן בפסיקתא דרב כהנא פרק כב), מובא מעשה באדם אחד מהעיר צידון, שנשא אשה כדת משה וישראל, חי איתה עשר שנים, ולא זכו להיפקד בזרע של קיימא, באו שניהם אצל רב שמעון בר יוחאי, ובקשו להתגרש ולהיפרד זה מזו כדת וכדין בגט כריתות.
אמר להם רבי שמעון בר יוחאי, כשם שעשיתם חתונה, חופה וקידושין, במאכל ומשתה וסעודה גדולה, כך אין אתם פורשים זה מזו עד שתעשו סעודה, עם מאכל ומשתה, ואחר כך נסדר גט ותיפרדו זה מזו. הסכימו בני הזוג, ועשו בערב סעודה גדולה כמו ביום החופה. בסעודה, אמר הבעל לאשתו, אני מרשה לך לקחת חפץ אחד מתוך הבית למזכרת, תבחרי לך כל חפץ שתרצי וקחי אותו איתך לבית אביך.
במהלך הסעודה, נתנה לו האישה לשתות משקאות חריפים, עד שהשתכר ונרדם, ואז אמרה למשרתי הבית, שאו אותו עם המיטה לבית אבי. וכך עשו. באמצע הלילה התעורר הבעל משכרותו, והוא רואה את עצמו בבית לא שלו, שאל מיד היכן אני נמצא? אמרה לו אשתו, אתה נמצא בבית אבא שלי. מדוע אני כאן ולא בבית שלי? שאל הבעל. ענתה לו אשתו, הרי אמרת לי, שאני רשאית לקחת מהבית איזה חפץ שאני רוצה למזכרת, ובחרתי לקחת אותך.
התפייס הבעל, ובבוקר הלכו שניהם לרבי שמעון בר יוחאי. שמע את המעשה, והתפלל עליהם, וחזרו לשלום בית, ולאחר תשעה חודשים זכו שניהם לבן זכר.
זה כוחו של רבי שמעון בר יוחאי, “הֲזֶה הָאִישׁ מַרְגִּיז הָאָרֶץ מַרְעִישׁ מַמְלָכוֹת”, וכל כוחו הגיע אליו מעסק התורה, שעסק בתורה בשקידה נוראה, בפרישות מכל עניני העולם, אין דבר אחר מלבד כוחות התורה!
הפסד מצוה כנגד שכרה
בתחילה היה נראה, כאילו רבי שמעון בר יוחאי מפסיד את כל עולמו, הוא עמד על האמת שלו, עד שברח והוחבא בתוך מערה, שם עסק בתורה עם רבי אלעזר בנו, עד שכל גופו היה מלא מכות ופצעים מחמת החול שהיה עומד בתוכו, בזמן שחביריו נותרו מחוץ למערה, והמשיכו בחייהם, ועסקו בתורה. אך בזכות מה שעסק רבי שמעון בתורה כל כך בשקידה מופלגת, זכה להיות מגדולי התנאים, ורבם של כל חכמי הקבלה, וזכה שכל היוצא מפיו יעשה, ופעל נסים ונפלאות גדולות.
כך שנינו במשנה במסכת אבות, רַבִּי אוֹמֵר, אֵיזוֹהִי דֶּרֶךְ יְשָׁרָה שֶׁיָּבֹר לוֹ הָאָדָם? כֹּל שֶׁהִיא תִּפְאֶרֶת לְעוֹשֶׂיהָ וְתִפְאֶרֶת לוֹ מִן הָאָדָם. “וֶהֱוֵי זָהִיר בְּמִצְוָה קַלָּה כְּבַחֲמוּרָה, שֶׁאֵין אַתָּה יוֹדֵעַ מַתַּן שְׂכָרָן שֶׁל מִצְוֹת, וֶהֱוֵי מְחַשֵּׁב הֶפְסֵד מִצְוָה כְּנֶגֶד שְׂכָרָהּ, וּשְׂכַר עֲבֵרָה כְּנֶגֶד הֶפְסֵדָהּ”. לפעמים אדם עושה מצוה, ומחמת כן הוא מפסיד משהו. למשל, הוא הולך ללמוד שעתיים בכל יום. אילו היה עובד יותר, היה מרויח יותר כסף, אבל הוא עוסק בתורה. זה מחשב הפסד מצוה כנגד שכרה, חושב לעצמו, כמה השכר של עסק התורה גדול, ועוד יקבל כפל כפליים ממה שהפסיד, התורה הקדושה, “אֹרֶךְ יָמִים בִּימִינָהּ, בִּשְׂמֹאלָהּ עֹשֶׁר וְכָבוֹד”.
סיפר לי הגבאי של ישיבת פורת יוסף, היה שמו רבי “רבנו פוליטי”, שבהיותו גר בקושטא, באיסטנבול, היה לו בית חרושת של אריגים, והיה מצליח מאד, נעשה עשיר גדול. בסמוך לחנותו, פתח גוי אחד, גם כן בית חרושת וחנות של אריגים ובגדים, אך רבנו פוליטי התעלם ממנו.
באחד הימים, אחר הצהרים, נכנס גנרל אחד מהצבא הטורקי, אמר לו, אדוני, יש לי תחת פיקודי חמישים אלף אנשי צבא, ואני זקוק לחליפות עבור כולם, אני מעוניין לקנות אותן ממך, הראה לי בבקשה את טיב הסחורה, ואמור כמה תבקש עבור החליפות!
השיב לו רבנו פוליטי, אדוני! סלח לי, כעת השעה חמש, ומחכים לי בבית הכנסת, אנו מתפללים מנחה, עשה לי טובה, המתן נא לי רק עשרים דקות, אני מתפלל וחוזר! השיב לו הגנרל, לא אדוני! אני לא מוכן! אני צריך ליסוע בדחיפות, אין לי פנאי! נענה רבנו פוליטי בהתנצלות, כי הוא מוותר על העיסקה, היות והוא חייב ללכת לבית הכנסת. יצא רבנו פוליטי מחנותו ואמר, “כעת אני שמח, התפילה שלי שווה חמישים אלף חליפות”!
נכנס הגנרל לחנותו של השכן הגוי, בעל בית החרושת המתחרה, וקנה ממנו חמישים אלף חליפות עבור אנשי הצבא! הפסד גדול!
לא עברו אלא שלושה חודשים, והנה יושב רבנו פוליטי בחנותו, ולפתע נכנס הגנרל הטורקי, אמר לו, ראה, כי כל החליפות שהזמנתי משכנך, אינן איכותיות, הבד נקרע בקלות, ואלו הרי אנשי צבא! זקוקים למדים חזקים! גם הצבע של הבדים דוהה במהירות תחת השמש, לכן אני מעוניין להזמין שוב חליפות, אך ורק ממך! הראה לו רבנו פוליטי את האריג, וכל כך מצא חן בעיני הגנרל, עד ששילם לו כפל כפליים מן המחיר שהיה משלם בפעם הקודמת, שכן כעת כבר היה מקח, וידע הגנרל להעריך את סחורתו של היהודי.
זהו הפסד מצוה כנגד שכרה, זה “פירותיהם בעולם הזה, והקרן לעולם הבא”.
זכותו של רבי שמעון בר יוחאי תגן עלינו, “תּוֹרָתוֹ מָגֵן לָנוּ, הִיא מְאִירַת עֵינֵינוּ, הוּא יַמְלִיץ טוֹב עָלֵינוּ, אֲדוֹנֵנוּ בַּר יוֹחַאי“.
A Lecture Delivered by Maran zt”l on Lag Ba’Omer
An Incident Regarding Rabbi Shimon
The Midrash (Shir Ha’Shirim, Chapter 1 and Pesikta De’Rav Kahana, Chapter 22) tells a story about a couple who lived in Tzidon (Tyre) and were married for ten years and still did not merit bearing children. The came before Rabbi Shimon bar Yochai and wished to get divorced and part ways.
Rabbi Shimon told them, “Just as when you got married, you made a great feast and celebration, you must now do the same upon getting divorced. Afterwards, we will arrange the Get and you can go on your ways.” The couple agreed and that night, they had a great feast, as they did on their wedding night. At the party, the husband told the wife, “I allow you to take one object of your choosing as a memento of our marriage and take it back with you to your father’s house.”
During the meal, the wife gave her husband some hard liquor to drink until he was so intoxicated that he fell asleep. She then told her servants, “Pick up my husband and carry him to my father’s house.” In the middle of the night, the husband woke up and found himself in a strange house. He asked, “Where am I?” His wife answered, “In my father’s house.” He asked, “Why am I here and not in my house?” The wife replied, “You told me I could take anything I wanted as a keepsake. I chose to take you.”
The couple reconciled and the next morning, they went to see Rabbi Shimon. He was so moved by this story that he prayed for them and nine months later, they had a baby boy.
This was the power of Rabbi Shimon bar Yochai, “the man who cause the earth to tremble and kingdoms to quiver.” His power came from his unmatched dedication to Torah study through complete separation from all materialistic things.
Loss of a Mitzvah Relative to its Reward
It seemed in the beginning as though Rabbi Shimon bar Yochai lost everything he had in the world. As a result of standing firm in his convictions, he had to flee and hide out in a cave for thirteen years where he studied Torah incessantly with his son Rabbi Elazar until his body was full of wounds as a result of the dirt, they were submerged in. This was at the same time when his peers outside of the cave continued on with their lives and Torah study. However, as a result of the great devotion through which Rabbi Shimon studied Torah, he merited becoming one of the greatest Tannaim and the leader of all the sages of Kabbalah. He also merited bringing about great miracles and wonders.
The Mishnah in Avot states, “Rabbi says: What is the straight path that one should cleave to? Anything that brings glory to one who follows it on account if which one accrues honor from others. Be careful with lighter Mitzvot as you would more stringent Mitzvot, for you do not know the reward for the Mitzvot. Furthermore, calculate the loss of a Mitzvah compared to its reward and the reward of a sin compared to its loss.” For instance, if a person studies Torah for two hours a day during which time he could have been working. If he would have worked, he would have earned more money, however, he still chooses to spend this time learning Torah. This is the calculation of the loss of a Mitzvah compared to its reward, for when one thinks about how great the reward for Torah study is and how much more reward one will receive for it in the World to Come, this makes money seem insignificant.”
The Gabbai of Yeshivat Porat Yosef, whose name was Rabbeinu Politi, recounted that when he lived in Istanbul, he had a textile factory and was very successful. Next to his store, a non-Jew opened up his own textile factory, however, Rabbeinu Politi ignored him.
One day, a high-ranking Turkish general entered the store and said, “I am the commanding officer for fifty-thousand Turkish troops. I need to purchase uniforms for all of them and I would like you to make them. Please show me your best merchandise and name your price.”
Rabbeinu Politi replied, “Dear sir. It is now 5:00 PM and they are waiting for me in the synagogue for Mincha services. Could you please do me a favor and wait twenty minutes so that I can pray and then, I shall return.” The general replied, “No, I cannot! I am in a rush, and I cannot wait!” Rabbeinu Politi apologized and said that he would have to forgo the deal since he needed to go pray. Rabbeinu Politi told himself, “I am so happy that now, my prayer is worth fifty-thousand uniforms!”
The general then went next door to the competing textile store owned by the non-Jew and purchased the fifty-thousand uniforms from him.
Three months passed and Rabbeinu Politi was sitting in his store when suddenly, the Turkish general marched in. He exclaimed, “See here. All the uniforms I ordered from your neighbor are of inferior quality, they tear easily and the color fades quickly under the sun. These are soldiers and they need high-quality uniforms! I would therefore like to reorder all these uniforms, but only from you!” Rabbeinu Politi showed him the fabric and the general was so pleased, he paid him double what he was willing to pay the first time. This time, the general had already learned to appreciate his quality.
This is an example of loss of a Mitzvah compared to its reward, for a Mitzvah’s “residual reward is in this world and the principal reward is in the World to Come.”
May the merit of Rabbi Shimon bar Yochai protect us all, Amen.
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Newsletter Parashat Emor
Have a look at our website www.moorlane.info
****
THIS SHABBAT
********
It is with great regret & sadness
that we inform the Kahal of the פטירה of
Rhona Radnor (née Eskanazy) ע״ה
sister of our member
Jeffrey Eskenazi ש״י
Mrs Radnor is the daughter of Charlie Eskenazi
who was a long-standing member of the Cheetham Hill Road executive.
מן השמים תנחמו
אריכות ימים
Moorlanenews
would like to use this opportunity
to send their heartfelt condolences
to all the Eskenazi family
*******
NEXT SHABBAT
Shabbat Morning Time Changes
Dear Members and Friends,
The Mahamad would like to propose that the beginning of the Shabbat Shacharit service be changed from 8.45 to 9.00 for the following months till the clocks are put back in October.
The later start over the summer months when Shabbat goes out later will allow the services to start at a more convenient time for families.
We hope this will meet with your approval and we intend to start from May 21st, Shabbat Behar, with best wishes,
The Mahamad
****
Summer Season 5:00 pm
followed by Pirke Avot 5:50 pm
Mincha 6 pm
********
Please support our minyanim whenever possible
Updates will appear on the WhatsApp group
If anyone needs any help getting to or from the minyanim
please contact one of the members of the Mahamad
*****
Please pray for the
refua shelema of
Sulcha bat Mazal
*********************
לוח זמני תפלה לקיץ תשפ״ב
Summer Timetable 5782 – 2022
מוצאי שבת | ערבית )מוצ”ש( | סוף זמן קראת שמע | זמן | פלג מנחה (תה״ד) | פלג מנחה (לבוש) | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Shema to be read before | Candles to be |
| Earliest Candle | Minha & Kabbalat Shabbat* | Date | Parasha |
PM | PM | AM | PM | PM | PM | PM |
|
|
10:06 | 10:02 | 9:08 | 8:44 | 7:59 | 7:22 | 7:10 | 13/14 | אמור |
מנחה on שבת Day
throughout the summer weeks
will be at 6 pm
*************
Would you like to do some Keriat Hatorah – Torah reading?
Committed to doing a reading and finding it hard?
Need to cancel or make a change?
Want to be added to the Keriat HaTorah roster?
Please contact Yehoshua Jacobs
**************
Rabbi Yaakov Hillel – Straight from the Heart
*******
Q & A Parashat Emor
- Which male descendants of Aharon are exempt from the prohibition against contacting a dead body?
21:1 – Challalim – those disqualified from the priesthood because they are descended from a relationship forbidden to a kohen. - Does a kohen have an option regarding becoming ritually defiled when his unmarried sister passes away?
21:3 – No, he is required to do so. - How does one honor a kohen?
21:8 – He is first in all matters of holiness. For example, a kohen reads from the Torah first, and is usually the one to lead the blessings before and after meals. - How does the Torah restrict the Kohen Gadol with regard to mourning?
21:10-12 – He may not allow his hair to grow long, nor attend to his close relatives if they die, nor accompany a funeral procession. - The Torah states in verse 22:3 that one who “approaches holy objects” while in a state of tumah (impurity) is penalized with excision. What does the Torah mean by “approaches”?
22:3 – Eats. - What is the smallest piece of a corpse that is able to transmit tumah?
22:5 – A piece the size of an olive. - Who in the household of a kohen may eat terumah?
22:11 – He, his wife, his sons, his unmarried daughters and his non-Jewish slaves. - If the daughter of a kohen marries a “zar” she may no longer eat terumah. What is a zar?
22:12 – A non-kohen. - What is the difference between a neder and a nedavah?
22:18 – A neder is an obligation upon a person; a nedavah is an obligation placed upon an object. - May a person slaughter an animal and its father on the same day?
22:28 – Yes. The Torah only prohibits slaughtering an animal and its mother on the same day. - How does the Torah define “profaning” the Name of G-d?
22:32 – Willfully transgressing the commandments. - Apart from Shabbos, how many days are there during the year about which the Torah says that work is forbidden?
23:7-36 – Seven. - How big is an omer?
23:10 – One tenth of an eipha. - On what day do we begin to “count the omer”?
23:15 – On the 16th of Nissan. - Why do we begin counting the omer at night?
23:15 – The Torah requires counting seven complete weeks. If we begin counting in the daytime, the seven weeks would not be complete, because according to the Torah a day starts at nightfall. - How does the omer differ from other minchah offerings?
23:16 – It was made from barley. - The blowing of the shofar on Rosh Hashanah is called a “zichron teruah” (sound of remembrance). For what is it a reminder?
23:24 – The akeidas (binding of) Yitzchak. - What is unusual about the wood of the esrog tree?
23:40 – It has the same taste as the fruit. - Who was the father of the blasphemer?
24:10 – The Egyptian killed by Moshe (Shemos 2:12). - What is the penalty for intentionally wounding one's parent?
24:21 – Death.
******
Halachot from Maran Rabbi Ovadia Yosef Ztz'l
שמיעת מוזיקה וכלי נגינה בימי הספירה
מזמן שנחרב בית המקדש, אסרו רבותינו לשמוע קול שיר בכלי נגינה (כן מבואר
בגמרא במסכת גיטין דף ז.). כלומר, לשיר בפה, מותר. אך לשמוע מוזיקה בכלי נגינה
אסור. אלא אם מדובר בשמחה של מצוה, שאז יש להקל בדבר, וכפי שנהגו בכל תפוצות
ישראל, שבשמחות של מצוה, כמו שמחת נשואין של חתן וכלה וכדומה, מביאים נגנים ושרים
שם שירות ותשבחות לכבוד ה' יתברך.
ובדורות האחרונים רבותינו הפוסקים האריכו בדין זה, והעלו למעשה שמותר מן
הדין לשמוע מוזיקה מלווה בכלי נגינה כשהיא מוקלטת, ברדיו או טייפ וכדומה, אפילו
שלא בשמחה של מצוה. וכן המנהג פשוט אפילו אצל גדולי עולם חסידים וצדיקים, ששומעים
שירי קודש ונגינות מוקלטות שמעוררים את הלב להדבק בה' ונותנים מרגוע ומנוחת הנפש.
אבל לגבי ימי הספירה, שכפי שביארנו, אירעו בהם מאורעות מצערים של פטירת
עשרים וארבע אלף תלמידי רבי עקיבא, כתב הגאון רבי משה פיינשטיין זצ”ל (אגרות
משה או”ח סימן קסו), שיש להחמיר שלא לשמוע מוזיקה אפילו כשהיא מוקלטת.
וכדבריו כתבו עוד מגדולי האחרונים, ובתוכם גם מרן רבינו עובדיה יוסף זצ”ל.
ולפיכך למרות שבכל ימות השנה אנו מיקלים לשמוע מוזיקה מוקלטת, אך בימי
ספירת העומר נכון להחמיר בדבר.
אולם בשמחה של מצוה, כגון במסיבת בר מצוה, או ברית מילה, או סיום מסכת
וכדומה, מותר לשמוע שירי קודש ונגינות המלוות בכלי נגינה, שמאחר ומדובר בשמחה של
מצוה, יש להקל בדבר. שהרי אפילו בעיקר תקנת חז”ל שלא לנגן בכלי שיר מאז שנחרב
בית המקדש, במקום שמחה של מצוה היקלו, ואם כן הוא הדין בימי הספירה.
ומרן רבינו עובדיה יוסף זצ”ל כתב בזה עוד (בספרו על יום טוב, עמוד
רנט), שאם מעונינים לערוך שמחת הכנסת ספר תורה בתוך ימי הספירה, מותר לעשותה אפילו
בכלי זמר, שהרי מדובר בשמחה של מצוה גדולה.
Listening to Music During the Omer
From the time the Bet Hamikdash was destroyed, our
Sages prohibited listening to songs accompanied by musical instruments (see
Gittin 7a). This means that while merely singing vocally is permissible,
hearing songs with musical accompaniment is forbidden, excluding a celebration
of a Mitzvah in which case there is room for leniency. Indeed, the prevalent
custom throughout the entire Jewish nation is to bring musicians who play and
sing songs of praise and gratitude to Hashem at celebrations of a Mitzvah, such
as at weddings and the like.
In more recent generations, the great Poskim have
discussed this matter lengthily and they conclude that, according to the letter
of the law, it is permissible to listen to songs with musical accompaniment
when this music is recorded, such as on the radio, tape, etc. even if this is
not being done in the context of a celebration of a Mitzvah. This custom is
widespread among many great and pious luminaries who listen to recorded holy
songs and music which uplift one in the service of Hashem and bring peace an
tranquility to the soul.
Nevertheless, regarding the days of the Omer
counting period when, as we have explained previously, the tragic event of the
death of Rabbi Akiva’s twenty-four thousand students occurred, Hagaon Harav
Moshe Feinstein zt”l (see Igrot Moshe, Orach Chaim, Volume 1,
Chapter 166) writes that one must act stringently and not listen even to
recorded music. Several other great Poskim rule likewise, including Maran
Rabbeinu Ovadia Yosef zt”l.
Thus, although we rule leniently throughout the rest
of the year and allow listening to recorded music, during the Omer period, one
should act stringently and abstain from doing so.
Nevertheless, during a Mitzvah celebration, such as
a Bar Mitzvah, Berit Milah, Siyum Masechet (meal marking the
completion of a Talmudical tractate), and the like, it is permissible to play
and listen to songs of holiness with musical accompaniment since even when our
Sages prohibited playing instrumental music after the destruction of the Bet
Hamikdash, they ruled leniently regarding Mitzvah celebrations. Thus, the same
would apply to the days of the Omer in that there is room for leniency in this
regard.
Maran Rabbeinu Ovadia Yosef zt”l adds
(in his Chazon Ovadia-Yom Tov, page 259) that if one wishes to hold a Hachnassat
Sefer Torah (Torah dedication celebration) during the Omer, it will be
permissible to do so even with musical accompaniment since this celebration is
considered a great Mitzvah.
Newsletter Parashat Kedoshim
Have a look at our website www.moorlane.info
*********
THIS SHABBAT
SUMMER SEASON BEGINS
5:00 pm
followed by
Pirke Avot 5:50 pm
Mincha 6 pm
********
Please support our minyanim whenever possible
Updates will appear on the WhatsApp group
If anyone needs any help getting to or from the minyanim
please contact one of the members of the Mahamad
*****
Please pray for the
refua shelema of
Sulcha bat Mazal
*********************
לוח זמני תפלה לקיץ תשפ״ב
Summer Timetable 5782 – 2022
מוצאי שבת | ערבית )מוצ”ש( | סוף זמן קראת שמע | זמן | פלג מנחה (תה״ד) | פלג מנחה (לבוש) | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Shema to be read before | Candles to be |
| Earliest Candle | Minha & Kabbalat Shabbat* | Date | Parasha |
PM | PM | AM | PM | PM | PM | PM |
|
|
9:51 | 9:47 | 9:14 | 8:32 | 7:48 | 7:12 | 7:00 | 6/7 | קדושים |
מנחה on שבת Day
throughout the summer weeks
will be at 6 pm
*************
Would you like to do some Keriat Hatorah – Torah reading?
Committed to doing a reading and finding it hard?
Need to cancel or make a change?
Want to be added to the Keriat HaTorah roster?
Please contact Yehoshua Jacobs
**************
Rabbi Yaakov Hillel – Straight from the Heart
*******
Q & A Parashat Kedoshim
- Why was Parshat Kedoshim said in front of all the Jewish People?
19:2 – Because the fundamental teachings of the Torah are contained in this Parsha. - Why does the Torah mention the duty to honor one's father before it mentions the duty to honor one's mother?
19:3 – Since it is more natural to honor one's mother, the Torah stresses the obligation to honor one's father. - Why is the command to fear one's parents followed by the command to keep Shabbat?
19:3 – To teach that one must not violate Torah law even at the command of one's parents. - Why does Shabbat observance supersede honoring parents?
19:3 – Because the parents are also commanded by Hashem to observe Shabbat. Parents deserve great honor, but not at the “expense” of Hashem's honor. - What is “leket”?
19:9 – “Leket” is one or two stalks of grain accidentally dropped while harvesting. They are left for the poor. - In Shemot 20:13, the Torah commands “Do not steal.” What does the Torah add when it commands in Vayikra 19:11 “Do not steal”?
19:11 – The Torah in Vayikra prohibits monetary theft. In Shemot it prohibits kidnapping. - “Do not do wrong to your neighbor” (19:13). To what “wrong” is the Torah referring?
19:13 – Withholding wages from a worker. - By when must you pay someone who worked for you during the day?
19:13 – Before the following dawn. - How does Rashi explain the prohibition “Don't put a stumbling block before a sightless person”?
19:13 – Don't give improper advice to a person who is unaware in a matter. For example, don't advise someone to sell his field, when in reality you yourself wish to buy it. - In a monetary case involving a poor person and a rich person, a judge is likely to wrongly favor the poor person. What rationale does Rashi give for this?
19:15 – The judge might think: “This rich person is obligated to give charity to this poor person regardless of the outcome of this court case. Therefore, I'll rule in favor of the poor person. That way, he'll receive the financial support he needs without feeling shame.” - When rebuking someone, what sin must one be careful to avoid?
19:17 – Causing public embarrassment. - It's forbidden to bear a grudge. What example does Rashi give of this?
19:18 – Person A asks person B: “Can I borrow your shovel?” Person B says: “No.” The next day, B says to A: “Can I borrow your scythe?” A replies: “Sure, I'm not stingy like you are.” - The Torah forbids tattooing. How is a tattoo made?
19:28 – Ink is injected into the skin with a needle. - How does one fulfill the mitzvah of “hadarta p'nei zaken”?
19:32 – By not sitting in the seat of elderly people, and by not contradicting their statements. - What punishment will never come to the entire Jewish People?
20:3 – “Karet” — being spiritually “cut off.” - What penalty does the Torah state for cursing one's parents?
20:9 – Death by stoning. - When the Torah states a death penalty but doesn't define it precisely, to which penalty is it referring?
20:10 – Chenek (strangulation). - What will result if the Jewish People ignore the laws of forbidden relationships?
20:22 – The land of Israel will “spit them out.” - Which of the forbidden relationships listed in this week's Parsha were practiced by the Canaanites?
20:23 – All of them. - Is it proper for a Jew to say “I would enjoy eating ham”?
20:26 – Yes.
******
Halachot from Maran Rabbi Ovadia Yosef Ztz'l
עוד מנהגים השייכים לימי הספירה
יש נוהגים בימי ספירת העומר (עד יום ל”ד בעומר) שלא ללבוש בגד חדש
שצריך לברך על לבישתו ברכת שהחיינו (דהיינו בגד חדש שיש שמחה בלבישתו כמו חולצה
חדשה וכדומה, אבל בגד כמו גופיה שאין מברכים עליו שהחיינו, לכל הדעות מותר ללבשו
בימי הספירה). ויש מקילים בזה ללבוש בגד חדש.
יש מחמירים שלא לתפור ולתקן בגדים חדשים בימי ספירת העומר, ומנהגינו להקל בזה,
ואף להנוהגים איסור בזה, מכל מקום אם עושה כן לצורך חתן שעומד לינשא בל”ד
לעומר, אין בזה מנהג להחמיר כלל.
לדעת מרן הרב עובדיה יוסף זצ”ל, אין כל איסור או חומרא, להיזהר שלא
לברך שהחיינו על פרי חדש בימי ספירת העומר, ואותם שנהגו כן, באו לידי מנהג זה
בטעות מפני שכך הדין בימי בין המצרים, שבהם אין לברך שהחיינו על פרי חדש, אך בימי
ספירת העומר אין מנהג להחמיר בזה כלל, מפני שימי הספירה אינם ימי אבל, כימי בין
המצרים שבהם אירעו חורבן בית המקדש ושאר פורענויות, ולכן אין לברך שהחיינו וקיימנו
והגענו “לזמן הזה”, על זמן שנועד לפורענות לכלל האומה, אבל ימי הספירה
אינם נחשבים ימי פורענות, ואדרבא, כתב הרמב”ן שקדושת ימי הספירה כימי חול
המועד, ולכן אין להחמיר בזה כלל.
אבל לעניין לבישת בגד חדש בימי הספירה, ראוי להחמיר בזה בימי הספירה שלא
ללבוש בגד חדש, ואם יש צורך בלבישתו, נכון להדר וללבשו ביום שבת, ואז גם יוכל לברך
עליו שהחיינו. וכן במקום שמחת בר מצוה או ברית מילה יש להקל ללבוש בגד חדש בימי
הספירה.
More Customs Observed During the Omer
Counting Period
Some have the custom that during the Omer counting
period (until the 34th day of the Omer), one does not wear a
new garment which requires the recitation of the “Shehecheyanu” blessing
(i.e. a new garment which causes the wearer joy, such as a new shirt and the
like; however, a new garment which does not require a “Shehecheyanu”
blessing, such as an undershirt and the like, may be worn during the Omer
period according to all opinions). Some rule leniently and allow wearing new
clothing.
Some act stringently and abstain from sewing and
altering new clothes during the Omer period; however, our custom is to be
lenient in this regard. Even according to those who are customarily stringent,
nevertheless, if this is being done for a bride or groom who is getting married
on the 34th day of the Omer, there is no custom to be stringent
at all.
According to Maran Rabbeinu Ovadia Yosef zt”l,
there is no reason to be stringent and abstain from reciting a “Shehecheyanu”
blessing on a new fruit during the Omer counting period. Those who have
observed this custom have done so in error, for they have confused this period
with the “Three Weeks” prior to the Ninth of Av during which time one should
not recite a “Shehecheyanu” blessing on a new fruit. However, during the
Omer counting period, there is no such custom to be stringent, for the days of
the Omer are not days of mourning as are the “Three Weeks” during which the
destruction of the Bet Hamikdash and other tragedies occurred. It is for this
reason that it is inappropriate to recite the “Shehecheyanu” blessing
which translates to “Blessed is He… Who has allowed us to live, to exist, and
to reach this time” about a period which is designated as a time of
national tragedy. On the other hand, the period of the Omer is not considered a
tragic time; on the contrary, the Ramban writes that the holiness of the days
of the Omer counting is tantamount to that of Chol Hamo’ed. There is therefore
no reason to act stringently in this regard.
Nonetheless, it is proper to act stringently with
regards to wearing new garments during the Omer. If there is truly a necessity
to wear a new garment, one should try to wear it on Shabbat in which case one
may also recite the “Shehecheyanu” blessing. Similarly, one may act
leniently and wear a new garment during the Omer period in honor of a Bar
Mitzvah or Berit Milah celebration.
| Virus-free. www.avg.com |
Newsletter Parashat Achare – Shabbat Mevarechim
Have a look at our website www.moorlane.info
****
This שבת is
שבת מברכים
Reminder
there will be NO derasha
&
instead we will have the
kahal recitation of Sefer Tehilim
****
Sunday 1st & Monday 2nd May
*****
Moorlanenews
would like to express their condolences
to
Mrs Dalia Warwick,
Michael & Daniel Warwick
&
all the family
on the passing away
of her husband & father
Mr John Warwick
Wishing them long & healthy life
****
Please support our minyanim whenever possible
Updates will appear on the WhatsApp group
If anyone needs any help getting to or from the minyanim
please contact one of the members of the Mahamad
*****
Please pray for the
refua shelema of
Sulcha bat Mazal
*********************
לוח זמני תפלה לקיץ תשפ״ב
Summer Timetable 5782 – 2022
מוצאי שבת | ערבית )מוצ”ש( | סוף זמן קראת שמע | זמן | פלג מנחה (תה״ד) | פלג מנחה (לבוש) | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Shema to be read before | Candles to be |
| Earliest Candle | Minha & Kabbalat Shabbat* | Date | Parasha |
PM | PM | AM | PM | PM | PM | PM |
|
|
9:35 | 9:31 | 9:21 | 8:20 | 7:37 | 7:02 | 6:45 | 29/30 | אחרי (ש''מ) )מחר חודש( |
מנחה on שבת Day
throughout the summer weeks
will be at 6 pm
*************
Would you like to do some Keriat Hatorah – Torah reading?
Committed to doing a reading and finding it hard?
Need to cancel or make a change?
Want to be added to the Keriat HaTorah roster?
Please contact Yehoshua Jacobs
**************
Rabbi Yaakov Hillel – Straight from the Heart
*******
Q & A Parashat Achare
- Why does the Torah emphasize that Parshas Acharei Mos was taught after the death of Aaron's sons?
16:1 – To strengthen the warning not to enter the Kodesh Kodashim except on Yom Kippur. - What is the punishment for a Kohen Gadol who inappropriately enters the Kodesh Kodashim?
16:2 – Death. - How long did the first Beis Hamikdash exist?
16:3 – 410 years. - What did the Kohen Gadol wear when he entered the Kodesh Kodashim?
16:4 – Only the four linen garments worn by an ordinary Kohen. - How many times did the Kohen Gadol change his clothing and immerse in the mikveh on Yom Kippur?
16:4 – Five times. - How many times did he wash his hands and feet from the Kiyor (copper laver)?
16:4 – Ten times. - The Kohen Gadol offered a bull Chatat to atone for himself and his household. Who paid for it?
16:6 – The Kohen Gadol. - One of the goats that was chosen by lot went to Azazel. What is Azazel?
16:8 – A jagged cliff. - Who is included in the “household” of the Kohen Gadol?
16:11 – All the Kohanim. - For what sin does the goat Chatat atone?
16:16 – For unknowingly entering the Beit Hamikdash in the state of tumah. - After the Yom Kippur service, what is done with the four linen garments worn by the Kohen Gadol?
16:23 – They must be put into geniza and not be used again. - Where were the fats of the Chatat burned?
16:25 – On the outer Mizbe'ach. - Who is solely responsible for attaining atonement for the Jewish People on Yom Kippur?
16:32 – The Kohen Gadol. - From one point in history, installation of the Kohen Gadol through anointing was no longer used but was conducted by donning the special garments of that office. From when and why?
16:32 – Anointing ceased during the kingship of Yoshiahu. At that time, the oil of anointing was hidden away. - What is the penalty of karet?
17:9 – One's offspring die and one's own life is shortened. - Which categories of animals must have their blood covered when they are slaughtered?
17:13 – Non domesticated kosher animals and all species of kosher birds. - When a person eats a kosher bird that was improperly slaughtered (a neveilah), at what point does he contract tumah?
17:15 – When the food enters the esophagus. - The Torah commands the Jewish People not to follow the “chukim” of the Canaanites. What are the forbidden “chukim”?
18:3 – Their social customs. - What is the difference between “mishpat” and “chok”?
18:4 – A “mishpat” conforms to the human sense of justice. A “chok” is a law whose reason is not given to us and can only be understood as a decree from Hashem. - May a man marry his wife's sister?
18:18 – Yes, but not during the lifetime of his wife.
******
Halachot from Maran Rabbi Ovadia Yosef Ztz'l
מנהגי אבילות בימי הספירה
המנהג בכל תפוצות ישראל שלא
לשאת אשה בימי הספירה מפסח ועד ל”ד לעומר.
ובתשובות
הגאונים (הם חכמי ישראל שחיו קודם תקופת הראשונים) מובא מקור המנהג שלא לשאת אשה
בימים אלו, משום מנהג אבילות, שכך אמרו חכמים (יבמות סב:), שנים עשר אלף זוגות
תלמידים היו לו לרבי עקיבא, וכולם מתו בין פסח לעצרת (חג השבועות), מפני שלא נהגו
כבוד זה בזה. וכולם מתו באסכרא. (אסכרה הוא חולי המביא לדום נשימה).
והטעם
שמיום ל”ד לעומר כבר נוהגים לשאת אשה, מבואר על פי מה שכתב בספר המנהיג (דף עב עמוד ב, חיברו רבי
אברהם ברבי נתן הירחי הראב”ן, שחי בלוניל ונפטר בשנת תתקע”ה 1215) בשם
רבינו זרחיה הלוי (הרז”ה בעל המאור) שמצא כתוב בספר קדמון הבא מספרד, שכולם
מתו מפסח ועד פרוס עצרת, ומאי פרוס, פורסא פלגא (דהיינו “פרוס” פירושו חצי מהתקופה שקודמת
לשבועות) כדתנן, (כמו ששנינו), שואלין בהלכות הפסח קודם הפסח שלושים יום, ופלגא דידהו,
דהיינו ט”ו יום קודם עצרת. וכן כתבו עוד מרבותינו הראשונים, וביארו שאם נסיר
חמשה עשר מארבעים ותשעה יום שבין פסח לעצרת נשארו שלושים וארבעה ימים, ומכל מקום
ביום ל”ד לעומר בבוקר, כבר מותר לשאת אשה משום שמקצת היום ככולו לענין
אבילות, וכיון שכבר עבר קצת מיום ל”ד אין צריך יותר לנהוג אבילות.
ומנהג
האשכנזים שנושאים נשים בל”ג לעומר וכך פסק הרמ”א (סימן תצ”ג), וזאת
מפני שהם סוברים, שביום ל”ג לעומר כבר פסקו תלמידי רבי עקיבא למות, שכך כתבו
כמה ראשונים (ומהם בעל ספר המנהיג), שקבלה בידם שביום ל”ג פסקו מלמות, ואף
בליל ל”ג לעומר יש מהאשכנזים שנוהגים להקל לשאת אשה.
מותר
לעשות סעודת אירוסין (תנאים, כלומר, סגירת השידוך) בימי ספירת העומר. ואם באותה
שעה נסגר ענין השידוך ממש, יש מיקלים לעשות כן אפילו בכלי שיר
Mourning Customs during the Omer Counting Period
It is customary among the
entire Jewish nation not to hold weddings during the days of the counting of
the Omer, from Pesach until the 34th day of the Omer.
There is a source quoted for the custom of abstaining from getting married
during this period in the Responsa of the Geonim (who were the Jewish Sages who
lived before the period of the Rishonim), for this is a custom of mourning, as
our Sages tell us (Yevamot 62b) that Rabbi Akiva had twelve-thousands pairs of
students who all died between the holidays of Pesach and Shavuot because they
did not treat each other respectfully. They all died from an illness called
“Askara” (an agonizing illness which causes acute respiratory distress and for
stoppage of breathing).
The reason why we customarily abstain from these things until the 34th
of the Omer is based on the words of the Sefer HaManhig (page 72b, authored by
Rabbeinu Avraham bar Natan HaYarchi, the Ra’avan, who lived in Lonil and passed
away in the year 4975 [1215]) in the name of Rabbeinu Zerachya HaLevi (the
Razah, Ba’al HaMaor) who found in an early manuscript unearthed in Spain, that
all of Rabbi Akiva’s students passed away from Pesach until “Half of Shavuot,”
and this refers to half of the period prior to Shavuot, which is thirty days,
as the Mishnah tells us, “One must begin to inquire about the laws of Pesach
thirty days before the holiday”; thus, half of thirty is fifteen days before
the holiday of Shavuot. Several other Rishonim write likewise. Thus, if we
subtract fifteen from the forty-nine days between Pesach and Shavuot, the
difference is thirty-four. Nevertheless, beginning from the morning of the 34th
day of the Omer, it is already permissible to hold weddings, for regarding
mourning, the rule is, “A portion of the day is considered like the entire
day,” and since some of the 34th day has already passed, one need
not continue to observe the mourning customs.
The Ashkenazi custom is to begin permitting weddings from the 33rd
day of the Omer, for they are of the opinion that the students of Rabbi Akiva
ceased dying on the 33rd day of the Omer, as several Rishonim (among
them the Sefer HaManhig) write that they have a tradition that they ceased
dying on the 33rd day. The Rama (Chapter 493) indeed rules this way.
Some Ashkenazim are even more lenient and allow weddings to be held on the
night of the 33rd of the Omer.
An engagement party marking a match being made, a.k.a. “Tena’im,” may be held during
the period of the counting of the Omer, even with musical accompaniment.
However, regarding an engagement party after the match was already set and the
couple has decided to marry, it is permissible to hold such a party during
these days, albeit without musical accompaniment
Pesach 5782 – 2022
Have a look at our website www.moorlane.info
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Mazal Tov
to
Annie Cohen
&
Avreimi Abraham
from Gateshead
on celebrating their recent engagement
שיזכו לבנות בית נאמן בישראל
Mazal Tov
to
Rabbi Namir & Rachel Cohen
on celebrating the
engagement of their daughter
May they see all their children under the חופה
with good health, beracha & מזל
Moorlanenews
would like to use this opportunity
to wish
Annie
a massive Besiman Tov
on her engagement to
Avreimi Abraham
שיזכו לבנות בית נאמן בישראל
& also
Thank Rabbi Namir for all the
Torah that he brings to our Kahal
May he continue Mechayil el Chayil
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l
ההלל בליל פסח – דין האנשים
ודין הנשים
בתוספתא (פ”ג דסוכה) שנינו: שמנה עשר יום ולילה
אחד קוראים בהם את ההלל, ואלו הם: שמונת ימי חג הסוכות, שמונת ימי חנוכה, יום טוב
הראשון של פסח, ולילו, ויום טוב של עצרת. וכן מבואר עוד בדברי חז”ל, ובמסכת
סופרים (פרק כ הלכה ט) שנינו: “ומצוה מן המובחר לקרות את ההלל בנעימה, לקיים
מה שנאמר וּנְרוֹמְמָה שְׁמוֹ יַחְדָּו“.
ומבואר אם כן שיש מקור למנהג הספרדים ובני ארץ ישראל,
שנוהגים לומר הלל שלם “בברכה” בליל פסח לאחר תפלת ערבית. וכן כתב הטור
(בסימן תעג): “ומה טוב ומה נעים המנהג שנוהגים לקרות ההלל בצבור בבית הכנסת
בליל פסח בברכה, ויש לו סמך במסכת סופרים“.
והנה הדבר ברור שעיקר אמירת ההלל בליל פסח היא משום
הנס של יציאת מצרים, שבו יצאנו מעבדות לחירות, וכמו שאמרו בירושלמי (פסחים פרק ה
הלכה ה): אמר רבי לוי, נתן הקדוש ברוך הוא כח בקולו של פרעה בלילה ההוא, והיה קולו
מהלך בכל מצרים, והיה אומר: קומו צאו מתוך עמי! לשעבר הייתם עבדי פרעה, מכאן ואילך
אתם עבדי ה'! באותה שעה פתחו ואמרו: הַלְלוּ יָהּ הַלְלוּ עַבְדֵי ה', ולא עבדי
פרעה! ובכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים.
ועוד טעם נוסף יש באמירת ההלל בליל פסח, שבני ישראל
בהיותם במצרים, היו אומרים את ההלל בשעה ששחטו את קרבן הפסח. ומנהג זה הובא הרבה
בדברי רבותינו האחרונים והמקובלים, שהאריכו בשבח המנהג לומר הלל בליל פסח לפני
הקידוש, כי יסודתו בהררי קודש. וכן נהגו רבים מגדולי גאוני אשכנז, ועל צבאם הגאון
בעל נודע ביהודה שהיה אומרו לאחר התפלה, אף שהציבור בעירו לא היו אומרים הלל, כי
נהגו כספק הרמ”א. (תשובה מאהבה סימן צ).
והנה בכל החגים, אין הנשים מברכות על קריאת ההלל,
שהרי ההלל הוא בכלל מצוות עשה שהזמן גרמן (שתלויות בזמן) שהנשים פטורות מהן, כמו
שכתבו התוספות במסכת סוכה (לח.), אבל בליל פסח, שהנשים חייבות בכל המצוות של ליל
הסדר, כתב מרן רבינו עובדיה יוסף זצוק”ל (יחוה דעת ח”ה סימן לד), שאף
הנשים צריכות לגמור את ההלל בברכותיו בליל פסח “לפני הקידוש”, כלומר,
לפני תחילת ליל הסדר. וזהו הזמן היחידי בשנה שהנשים מברכות על ההלל, וצריכות לקרוא
את כולו בברכות ממש, שהרי אף הן היו באותו הנס, ואף הן מחוייבות בכל מצוות ליל
פסח, ואדרבא, הלא בזכות נשים צדקניות נגאלו ישראל ממצרים, ובזכותן עתידים להגאל.
Hallel on the Night of
Pesach-The Laws Regarding Men and Women
The
Tosefta (Chapter 3 of Sukkah) states: “There are eighteen days and one night
throughout the year when the (complete) Hallel is recited, as follows: The
eight days of the Sukkot holiday, the eight days of Chanukah, the first day of
Pesach as well as the first night of Pesach, and on the holiday of Shavuot.”
Our Sages in Masechet Sofrim (Chapter 20, Halacha 9) states: “It is especially
worthy to recite the Hallel pleasantly in order to fulfill the verse, ‘And let
us exalt His name together.’”
The above
serves as the source for Sephardic Jews and the Jews of Israel who customarily
recite the complete Hallel with its blessings on the first night of Pesach
following the Arvit Amida prayer. Indeed, the Tur (Chapter 473) states: “How
good and pleasant is the custom of reciting the Hallel along with the
congregation in the synagogue on the first night of Pesach with its blessings;
there is indeed a source for this custom in Masechet Sofrim.”
Clearly,
reciting Hallel on the night of Pesach is because of the miracle of the exodus
from Egypt which is the time when Hashem delivered us from slavery to freedom,
as the Talmud Yerushalmi (Pesachim, Chapter 5, Halacha 5): “Rabbi Levi said: On
that night, Hashem made Pharaoh’s voice resound throughout the entire land of
Egypt and he said, ‘Get up and leave from the midst of my nation! Until now,
you were the slaves of Pharaoh. From this point on, you are now Hashem’s
slaves!” At that moment, the Jewish nation began to praise Hashem and said,
“Praise Hashem! Praise, oh servants of Hashem and not the servants of Pharaoh.”
Indeed, in every generation, one must envision as though he himself has left
Egypt.
Another
reason for reciting the Hallel on the night of Pesach is because when the
Jewish nation was in Egypt, they recited the Hallel while slaughtering the
Pesach offering. This custom quoted by the great Acharonim and Mekubalim who
speak lengthily about the virtues of reciting the Hallel on the night of Pesach
before Kiddush. Several Ashkenazi luminaries observed this custom as well,
including the great Noda Bi’huda (Hagaon Rabbeinu Yechezkel Ha’Levi Landau,
head of the rabbinical court in Prague) who would recite the Hallel following
Arvit prayers although the custom of the people of that city was not to recite
Hallel on the night of Pesach in accordance with the ruling of the Rama. (See
Teshuva Me’Ahava, Chapter 90)
Regarding
all other holidays, women do not recite a blessing before and after reciting
the Hallel, for Hallel is considered positive, time-bound Mitzvah which women
are exempt from performing based on the words of the Tosafot (Sukkah 38a).
Nevertheless, on the first night of Pesach when women are obligated in all of
the Mitzvot of the Seder night in the same manner as men, Maran Rabbeinu Ovadia
Yosef zt”l writes (in his Responsa Yechave Da’at, Volume 5,
Chapter 34) that women are likewise obligated to recite the complete Hallel
along with its blessings before Kiddush, i.e. before the Seder begins. This is
actually the only time of year that Sephardic women may recite a blessing on
the Hallel and they must recite it completely along with its blessings,
beginning and end, since they were also included in this miracle and they are
likewise obligated in all of the Mitzvot of the Seder night. Indeed, in the
merit of righteous women, we were redeemed from the bondage of Egypt and in the
merit of righteous women shall we merit the Ultimate Redemption!
Newsletter Parashat Mesora – Shabbat Hagadol
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to clear & clean their boxes
of any possible Chametz
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as they will not be included in the
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and will still belong to you over Pesach
Thanking you for your cooperation
Pesach Kasher Vesameach
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Model Seder
by Rabbi Eli Mansour
link below
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Mazal Tov
to our friends
Mr & Mrs Chaim Zorno
on celebrating today the
wedding of their daughter
Leshy
to
Daniel Black
from Sheffield
שיזכו לבנות בית נאמן בישראל
May Hashem bless them with
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לוח זמני תפלה לחורף תשפ״ב
Winter Timetable 5782 – 2021/22
מוצאי שבת | ערבית )מוצ“ש( | סוף זמן קריאת שמע | זמן שבת | פלג מנחה (תה״ד) | פלג מנחה (לבוש) | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Shema before | Latest Candle lighting |
| Earliest Candle lighting | Minha and Kabbalat Shabbat | Date | Parasha |
PM | PM | AM | PM | PM | PM | PM |
|
|
8:51 | 8:51 | 9:47 | 7:42 | 7:04 | 6:33 | 6:45 | 8/9 Apr | מצורע (שבת הגדול) |
מנחה on שבת Day
throughout the summer weeks
will be at 6 pm
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Q & A Parashat Mesora
- When may a metzora not be pronounced tahor?
14:2 – At night. - In the midbar, where did a metzora dwell while he was tamei?
14:3 – Outside the three camps. - Why does the metzora require birds in the purification process?
14:4 – Tzara'at comes as a punishment for lashon hara. Therefore, the Torah requires the metzora to offer birds, who chatter constantly, to atone for his sin of chattering. - In the purification process of a metzora, what does the cedar wood symbolize?
14:4 – The cedar is a lofty tree. It alludes to the fact that tzara'at comes as a punishment for haughtiness. - During the purification process, the metzora is required to shave his hair. Which hair must he shave?
14:9 – Any visible collection of hair on the body. - What is unique about the chatat and the asham offered by the metzora?
14:10 – They require n'sachim (drink offerings). - In the Beit Hamikdash, when the metzora was presented “before G-d” (14:11), where did he stand?
14:11 – At the gate of Nikanor. - Where was the asham of the metzora slaughtered?
14:13 – On the northern side of the mizbe'ach. - How was having tzara'at in one's house sometimes advantageous?
14:34 – The Amorites concealed treasures in the walls of their houses. After the conquest of the Land, tzara'at would afflict these houses. The Jewish owner would tear down the house and find the treasures. - When a house is suspected as having tzara'at, what is its status prior to the inspection by a kohen?
14:36 – It is tahor. - What happens to the vessels that are in a house found to have tzara'at?
14:36 – They become tamei. - Which type of vessels cannot be made tahor after they become tamei?
14:36 – Earthenware vessels. - Where were stones afflicted with tzara'at discarded?
14:40 – In places where tahor objects were not handled - When a house is suspected of having tzara'at, a kohen commands that the affected stones be replaced and the house plastered. What is the law if the tzara'at:
a. returns and spreads;
b. does not return;
c. returns, but does not spread?a. 14:44-45 – It is called “tzara'at mam'eret,” and the house must be demolished;
b. 14:48 – the house is pronounced tahor;
c. 14:44 – The house must be demolished. - When a person enters a house that has tzara'at, when do his clothes become tamei?
14:46 – When he remains in the house long enough to eat a small meal. - What is the status of a man who is zav (sees a flow):
a. two times or two consecutive days;
b. three times or three consecutive days?
15:2 –
a. He is tamei;
b. He is tamei and is also required to bring a korban. - A zav sat or slept on the following: a). a bed; b) a plank; c) a chair; d) a rock.
If a tahor person touches these things what is his status?
15:4-5 – Only a type of object that one usually lies or sits upon becomes a transmitter of tumah when a zav sits or lies on it. A tahor person who subsequently touches the object becomes tamei and the clothes he is wearing are also tmei'im. Therefore:
a. tamei;
b. tahor;
c. tamei;
d. tahor. - What does the Torah mean when it refers to a zav who “has not washed his hands”?
15:11 – One who has not immersed in a mikveh. - When may a zav immerse in a mikveh to purify himself?
15:13 – After seven consecutive days without a flow. - What is the status of someone who experiences a one-time flow?
15:32 – He is tamei until evening.
******
Halachot from Maran Rabbi Ovadia Yosef Ztz'l
ביעור ומכירת חמץ
ביעור חמץ
ביום י”ד בניסן
בבוקר, כלומר, מבערים את החמץ עד סוף הזמן הקרוי לביעורו (ובארץ ישראל סוף זמן
שריפת חמץ בשנה זו הוא בערך בשעה אחת עשרה ורבע בבוקר, וסוף זמן אכילת חמץ הוא
כחמש דקות לפני השעה עשר בבוקר, ובכל מקום יש לנהוג כפי שמופיע בלוחות השנה
המוסמכים).
כיצד מצות ביעור חמץ? שורפו או פוררו לפירורים דקים,
וזורהו ברוח או זורקו לים. והמנהג לשורפו באש. וחמץ שהושלך לאשפה (חוץ לבית, לפני
זמן איסור אכילת חמץ), אין חובה מן הדין לשרפו.
“חמץ שעבר עליו הפסח“
כל המשהה חמץ ברשותו בימי
הפסח, ביטל מצות עשה, שנאמר “תשביתו שאור מבתיכם”, ועבר על לא תעשה,
שנאמר “לא יראה לך חמץ”. לפיכך קנסו חכמים את מי שעבר על איסור זה,
ואמרו (פסחים כח.): “חמץ של ישראל שעבר עליו הפסח אסור בהנאה”. וחמץ זה
נאסר בהנאה בין לאותו אדם שהשהה אותו בפסח, בין לאנשים אחרים, ואף אם לא ידעו אותם
האחרים שחמץ זה עבר עליו הפסח, היודע מכך, חייב להודיעם ולהפרישם, להצילם ממכשול
שלא יאכלו ממנו.
מכירת חמץ
נהגו ישראל, ובפרט בעלי
חנויות, מפעלים, מחסנים וכדומה, למכור את החמץ לגוי בערב פסח. וניתן לעשות מכירת
חמץ באמצעות חתימה על “הרשאה” למכירתו, על ידי רבני בתי הכנסת שבכל מקום
ומקום. ומומלץ מאד לעשות “מכירת חמץ” כנהוג, בפרט למי שרוצה להשאיר
ברשותו מיני חמץ שחבל לו לאבדם, כגון משקאות יקרים וכדומה.
ותוקף מכירת החמץ, הוא משום שחמץ שהיה ביד הגוי בימי
הפסח, לא נאסר בהנאה לאחר הפסח, משום שהגויים אינם מצווים על איסור חמץ כלל, ומותר
להם להחזיקו ברשותם בחג הפסח. לפיכך, על ידי מכירת החמץ, באופנים המועילים על פי
התורה, נמכר החמץ לגוי באופן מוחלט.
וכיצד עושים את המכירה? רבני הערים שבכל מקום, נפגשים
עם הגוי ביום ערב פסח, ומסבירים לו היטב את תוכן השטר עליו הוא עתיד לחתום. והגוי
משלם “מיקדמה” בסך כמה מאות שקלים על כל החמץ שמוכרים לו, ומסוכם עמו,
שלאחר ימי הפסח, אם ירצה, יוכל לשלם את יתרת החוב (העולה לכמה מאות מליוני שקלים,
או לסכום אחר, על פי ערך החמץ הנמכר), ואז יהיה רשאי ללכת בעצמו ולקחת את החמץ בכל
מקום שיחפוץ. ואם לא ישלם את יתרת החוב, יחזור החמץ לבעליו היהודים, שיוכלו
לאכול ממנו ולסחור בו כרצונם.
ואף על פי שהדבר ידוע כמעט בבירור מוחלט, שהגוי לא
יבא לאחר ימי הפסח לקחת אליו את החמץ, מכל מקום מאחר שיש בידו לעשות כן, המכירה
מועילה. וכמו שכתב מרן השלחן ערוך (בסימן תמח) בזו הלשון:
“ואם מכרו או נתנו (את
החמץ) לאינו יהודי במתנה קודם הפסח, אף על פי שמכרו לאינו יהודי, ויודע בו שלא יגע
בו כלל, אלא ישמרנו לו (עבור היהודי) עד לאחר הפסח, ויחזור ויתננו לו, מותר”.
ומקור דבריו ממה שכתב התרומת הדשן בדין זה.
היכן להניח את החמץ המכור
המוכר את חמצו לגוי, צריך
להצניע אותו בארון או בחדר מיוחד, ולציין על הארון שמדובר בחמץ. ועל ידי כך לא
יבוא לידי מכשול בחג הפסח, ולאכול מן החמץ.
רכישת מוצרים אחר הפסח
כל הירא לדבר ה' לא יקנה
לאחר הפסח שום מצרך שיש בו חמץ, אלא מבעלי מכולת וצרכניה יראי שמים שמכרו את החמץ
שלהם לגוי, על ידי הרבנות המקומית, או על ידי גוף כשרות אחר, כנהוג.
Elimination and Sale of
Chametz
Elimination of Chametz
On the morning of the Fourteenth of Nissan, one must eliminate Chametz before
the last time to do so arrives.
How does one perform the
Mitzvah of eliminating Chametz? One must burn it or crumble it into tiny pieces
and throw it to the wind or into the sea. The custom though is to burn it.
Chametz which was thrown into a public trash receptacle (not in one’s possession
and before the time when Chametz becomes forbidden) need not be burned
according to Halacha.
“Chametz Which Pesach
Has Passed Over”
One who has kept Chametz in one’s possession on Pesach has nullified the
positive commandment of “You shall eradicate leaven from your homes” in
addition to transgressing the negative commandment of “Chametz shall not be
seen with you.” Our Sages have thus fined one who has transgressed this
commandment by decreeing (Pesachim 28a): “Chametz owned by a Jew which was in
his possession during Pesach is prohibited to benefit from.” Such Chametz
becomes prohibited to benefit from for the person who kept it in his possession
on Pesach as well as for others. Even if others do not know that this Chametz
was kept during Pesach, one who does know must notify others of this in order
to prevent them from the prohibition of eating it.
Sale of Chametz
It is customary among the Jewish people, especially with regards to store,
factory, and warehouse owners, to sell one’s Chametz on Erev Pesach. The sale
of Chametz can be carried out by signing a “power of attorney” appointing a
Torah scholar to sell it which can be obtained from rabbis of synagogues all
over the world. It is highly advised that one carry out this “Sale of Chametz”
as is customary, especially for those who would like to keep Chametz which
would be wasteful to dispose of in their possession, such as expensive
alcoholic beverages and the like.
The basis for the sale
of Chametz is that Chametz owned by a non-Jew on Pesach does not become
prohibited to benefit from after Pesach, for non-Jews are not commanded with
regards to the prohibitions of Chametz on Pesach at all and they may keep it in
their possession on Pesach. Thus, by selling one’s Chametz and performing
certain transactions prescribed by Halacha, the Chametz is sold to the non-Jew
absolutely.
How is this sale carried
out? Rabbis all over the world meet with a non-Jew on Erev Pesach and explain
to him clearly the contents of the contract which he will be signing on. The non-Jew
then puts down a “down-payment” sometimes amounting to several hundreds of
dollars for the Chametz being sold to him. It is agreed upon that after the
holiday of Pesach, if he wishes he may pay the balance of his debt (which
usually amounts to several millions of dollars based on the value of the
Chametz which he has purchased), at which point he may go and collect all of
the Chametz, wherever it may be. However, if he does not pay the balance, the
Chametz shall return to its original Jewish owners who will then be permitted
to eat it or sell it as they see fit.
Although it is almost
certain that the non-Jew will not come after Pesach and claim the Chametz,
nevertheless, since he has the ability to do so, the sale is valid. Similarly,
Maran Ha’Shulchan Aruch (Chapter 448) states: “If Chametz was sold or given as
a gift to a non-Jew before Pesach, although it was sold to a non-Jew who will
certainly not touch it at all, rather, he will safeguard it for him (the Jew)
until after Pesach at which point he will give it back to him, this is
permissible.” The source for this ruling stems from the ruling of the Terumat
Ha’Deshen regarding this matter.
Where the Sold Chametz
Should be Placed
If one sells his Chametz to a non-Jew, one must conceal it in a designated
closet or room and mark the closet/room in a way that is noticeable that it
contains Chametz. By doing so, one will prevent mistaken consumption of these
items during Pesach.
Purchasing Chametz Items
after Pesach
One who is truly G-d-fearing should purchase Chametz items after Pesach only
from G-d-fearing store owners and grocers who have sold their Chametz to a
non-Jew before Pesach via the local rabbinate or any other Kashrut
organization, as is customary.
Newsletter Parashat Tazria – Rosh Chodesh – Shabbat HaChodesh
Have a look at our website www.moorlane.info
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This Shabbat is
1) Shabbat Tazria
2) Rosh Chodesh Nisan
3) Shabbat HaChodesh
Remember
יעלה ויבא
HALF הלל
מוסף של שבת ראש חודש
Sefer Yalkut Yosef
3 Sefarim
(1) Parashat Tazria (6 Aliyot)
2) Rosh Chodesh (7th Aliya) followed by Kadish
3) Hachodesh (Maftir) followed by Kadish
The Haftara read will be
(1) Hachodesh
(2) 1st & last Passuk of the haftara of Rosh Chodesh
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Mazal Tov
to
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on celebrating the
Berit Mila of their son
Binyamin
Sheyizke Latorah LaChupa Ulemaasim Tovim
Mazal Tov to Grandparents & family
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לוח זמני תפלה לחורף תשפ״ב
Winter Timetable 5782 – 2021/22
מוצאי שבת | ערבית )מוצ“ש( | סוף זמן קריאת שמע | זמן שבת | פלג מנחה (תה״ד) | פלג מנחה (לבוש) | מנחה וקבלת שבת | תאריך | שבת פרשת |
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PM | PM | AM | PM | PM | PM | PM |
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מנחה on שבת Day
throughout the summer weeks
will be at 6 pm
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Rabbi Yaakov Hillel – Straight from the Heart
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Q & A Parashat Tazria
Tazria
- When does a woman who has
given birth to a son go to the mikveh?
12:2 – At the end of seven days. - After a woman gives birth, she
is required to offer two types of offerings. Which are they?
12:6 – An olah and a chatat. - What animal does the woman
offer as a chatat?
12:6 – A tor (turtle dove) or a ben yona (young pigeon). - Which of these offerings makes
her tahor (ritual purity)?
12:7 – The chatat. - Which of the sacrifices does
the woman offer first, the olah or the chatat?
12:8 – The chatat. - Who determines whether a
person is a metzora tamei (person with ritually impure tzara'at)
or is tahor?
13:2 – A kohen. - If the kohen sees that
the tzara'at has spread after one week, how does he rule?
13:5 – The person is tamei. - What disqualifies a kohen
from being able to give a ruling in a case of tzara'at?
13:12 – Poor vision. - Why is the appearance of tzara'at
on the tip of one of the 24 “limbs” that project from the body
usually unable to be examined?
13:14 – The tzara'at as a whole must be seen at one time. Since
these parts are angular, they cannot be seen at one time. - On which days is a kohen
not permitted to give a ruling on tzara'at?
13:14 – During the festivals; and ruling on a groom during the seven
days of feasting after the marriage. - In areas of the body where
collections of hair grow (e.g., the head or beard), what color hair is
indicative of ritual impurity?
13:29 – Golden. - In areas of the body where
collections of hair grow, what color hair is indicative of purity?
13:37 – Any color other than golden. - If the kohen
intentionally or unintentionally pronounces a tamei person “tahor,”
what is that person's status?
13:37 – He remains tamei. - What signs of mourning must a metzora
display?
13:45 – He must tear his garments, let his hair grow wild, and cover
his lips with his garment. - Why must a metzora call
out, “Tamei! Tamei! “?
13:45 – So people will know to keep away from him. - Where must a metzora dwell?
13:46 – Outside the camp in isolation. - Why is a metzora
commanded to dwell in isolation?
13:46 – Since tzara'at is a punishment for lashon hara
(evil speech), which creates a rift between people, the Torah punishes
measure for measure by placing a division between him and others. - What sign denotes tzara'at
in a garment?
13:49 – A dark green or dark red discoloration. - What must be done to a garment
that has tzara'at?
13:52 – It must be burned - If after washing a garment the
signs of tzara'at disappear entirely, how is the garment purified?
13:58 – Through immersion in a mikveh.
******
Halachot from Maran Rabbi Ovadia Yosef Ztz'l
האם יש לברך ברכת שהכל על גומי
לעיסה (מסטיק)?
שאלה: האם יש לברך ברכת שהכל על גומי לעיסה (מסטיק)?
תשובה: הנה דנו אחרוני זמנינו
האם יש לברך על גומי לעיסה (מסטיק) ברכת שהכל נהיה בדברו. שהרי בשעה שאוכל אדם מן
הגומי לעיסה, אין הוא בולע את גוף המסטיק, וגם בגוף המסטיק אין טעם כלל, רק הוא טפל בעצמו, וכל
טעמו הוא מחמת מיעוט מיני מתיקה שמכניסים בו, ואם כן יש להסתפק אם ראוי לברך על
דבר כזה אם לאו.
והרה”ג רבי משה לוי
ז”ל (ר”מ בישיבת כסא רחמים בבני ברק, שהיה שקדן עצום בתורה, ונפטר בדמי ימיו לפני
מספר שנים), כתב בספרו ברכת ה', שאין לברך כלל על גומי לעיסה, ואף שמרגישים מתיקות
בתחילת לעיסת הגומי לעיסה, מכל מקום אין בטעימה זו חשיבות של אכילה ושתיה, ועל כן
אין לברך עליו.
והביא ראיה לדבריו, ממה שכתב
המגן אברהם (סי' תקסז) לגבי דין תענית, כגון יום עשירי בטבת, שאסור לאכול בו שום
דבר, ומכל מקום מותר לשרוי בתענית לטעום מן התבשיל ולפלוט ממנו, אף על פי שמתכוין
להנאה. כלומר, מותר (לפי דעת המגן אברהם) לאדם שהוא בתענית לטעום איזה דבר מאכל,
אבל לא לבלעו, אף על פי שבודאי הוא מתכוין להנאתו, שהוא מרגיש מעט מטעם המאכל בשעה
שנכנס לפיו, וגם אי אפשר שלא נכנס מעט שבמעט מגופו של התבשיל לתוך גופו של האוכל
ממנו, מכל מקום הואיל ואין זו דרך אכילה, מותר לעשות כן בתענית, ואין זה נחשב כמי
שאכל בתענית.
ומכאן כתב בספר ברכת ה' להוכיח
שאין לברך על גומי לעיסה, שהרי בלי ספק שווה דין זה של טעימת התבשיל ללא בליעתו,
לדין טעימת גומי לעיסה, ואם מותר לטעום כך מן התבשיל בתענית, כמו כן אין לברך על
טעימה כזו, ואם כן גם על גומי לעיסה אין לברך. (וכדברי המגן אברהם כתבו ההגהות
מימוני, ואף אם אין הלכה כדבריהם לענין תענית, מכל מקום לענין ברכות היה לנו לחוש
לדבריהם מטעם ספק ברכות להקל).
אולם מרן פוסק הדור רבינו
עובדיה יוסף שליט”א, כתב שמדברי המגן אברהם אין ראיה כלל, שכן המגן אברהם
עצמו כתב לענין תענית, שטעם הדבר שמותר לטעום כך מן התבשיל, הוא משום שלא היתה
בכוונת האדם המתענה לקבל עליו תענית בחומרה כזו שלא יטעם טעימה שכזו מן התבשיל,
והואיל ואין זו דרך אכילה, אלא דרך טעימה, אין טעימה זו סותרת לתענית שנמצא בה. אולם לענין הנאה
מן התבשיל, בודאי שזה הטועם ממנו נהנה ממנו, ואם כן גם לשיטת המגן אברהם שיהיה
מותר לטעום כך מן התבשיל בתענית, מכל מקום יהיה חייב לברך עליו, הואיל ואסור
“להנות” מן העולם הזה בלא ברכה. ודין ברכה אינו תלוי כלל באכילה או
טעימה, אלא תלוי הוא בהנאת החיך, והואיל וזה הטועם גומי לעיסה ומרגיש בו מתיקות
נהנה ממנו, הרי
פשוט שחייב גם בברכה עליו.
לכן העיקר להלכה, שהלועס גומי לעיסה, חייב
לברך עליו ברכת שהכל נהיה בדברו, שאסור להנות מהעולם הזה בלא ברכה, וכל הנהנה
מהעולם הזה בלא ברכה כאילו מעל בקדשים, וזה הלועס ממנו, נהנה מטעמו, ועל כן חייב
לברך קודם שילעס אותו, וכן היא הסכמת גדולי הדור. ואסור ללועס לדבר עד שיטעם טעם
הגומי לעיסה, ויבלע מטעמו מעט, שאז
נחשב הדבר כאילו התחיל כבר באכילה שמותר לו לדבר.
Question: Should one recite the Shehakol blessing on
chewing gum?
Answer: The Poskim of our generation
discuss whether or not the Shehakol blessing should be recited on chewing gum,
for when one chews gum, one does not swallow any of the actual gum in addition
to the fact that the actual gum has no flavor of its own and the flavor is a
result of various flavoring agents added to the gum. If so, it is doubtful of
one should recite a blessing on such a thing or not.
Hagaon Harav Moshe Levi zt”l (one of the rabbinical mentors in Yeshivat Kisse
Rachamim in Bnei Brak who was a tremendously diligent Torah scholar and passed
away at a very young age several years ago) writes in his Sefer Birkat Hashem
that one should not recite any blessing on chewing gum. Although one does taste
some flavor when one begins chewing the gum, nevertheless, this taste is
considered neither eating nor drinking and one should thus recite no blessing.
He proceeds to support his opinion based on the words of the Magen Avraham
(Chapter 567) regarding a public fast day, such as the Tenth of Tevet, during
which one may not eat anything, yet one may, in fact, taste a food and then
spit it out although one intends to enjoy it. This means that (according to the
Magen Avraham) an individual who is fasting may taste a food but not swallow it
although he certainly intends to enjoy it, for he tastes some of the foods
taste when he places it in his mouth and it is impossible that not even a tiny
amount of this food enters the body of the one who has placed it in his mouth;
even so, since this is not the normal way of eating, one may do so on a fast
day and this is not considered eating on a fast day.
The Sefer Birkat Hashem proves from here that one does not recite any blessing
on chewing gum, for the law of tasting a food but not swallowing it is
certainly equal to the law of chewing gum and if it permissible to taste food
in the above manner on a fast day, one should likewise not recite a blessing on
chewing gum. (The Hagahot Maimoni rules in accordance with the Magen Avraham’s
opinion; although the Halacha does not follow this opinion with regards to a
fast day, nevertheless, we must be concerned with their opinion with regards to
blessing based on the rule, “When in doubt regarding a blessing, do not
bless.”)
Nevertheless, Maran Harav Ovadia Yosef Shlit”a writes that the Magen Avraham’s
opinion is not a proof, for the Magen Avraham himself writes regarding a public
fast day that the reason why it is permissible to taste a food is because the
individual fasting never had in mind to accept upon himself the fast under such
stringent terms such that he will be unable to even taste a food in the
aforementioned manner. Thus, since this is not the usual way of eating and is
only considered tasting, this does not break the fast one must endure.
Nevertheless, regarding the enjoyment one has from the food, the individual
tasting certainly enjoys the food. Therefore, even according to the Magen
Avraham’s opinion that one would be permitted to taste a food on a fast day, he
would nonetheless be required to recite a blessing on this food since it is
forbidden to derive “enjoyment” from this world without first reciting a
blessing. The laws of blessings are not contingent on eating or tasting;
rather, they are contingent on the enjoyment of one’s palate. Thus, since one chewing
gum tastes some sweetness or other pleasant flavors and enjoys it, one must
indeed recite a blessing on chewing gum.
Therefore, halachically speaking, one must recite the “Shehakol Nihya
Bidvaro” blessing before chewing gum, for one may not benefit from this world
without first reciting a blessing. Anyone who derives enjoyment from this world
without reciting a blessing is tantamount to using consecrated items for a
mundane purpose. Thus, one who chews gum derives enjoyment from its flavor and
one must therefore recite a blessing before beginning to chew. This is indeed
the consensus of the luminaries of our generation. The individual chewing may
not speak until he tastes some of the gum’s flavor and swallows this flavor, in
which case it will be considered as though he has begun eating at which point
it becomes permissible to speak.