Newsletter Parashat Balak – Taanit Shiva Asar Betamuz

June 27, 2018July 13, 2022 5778

Announcements

Taanit Shiva Asar Betamuz (Nidche)

Sunday 1st July

Taanit begins at 1:13 am

Shacharit 8:00 am

Mincha 7:30 pm

Shekia 9:40 pm

Nightfall 10:46 pm

Taanit finishes at 10:46 pm

SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע"ח

Summer Timetable 5778 – 2018

מוצאי שבת	ערבית )מוצ"ש(	סוף זמן קראת שמע	זמן שבת	פלג מנחה (לבוש)	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Shema to be read before	Candles to be lit by	Earliest Candle lighting	Minha & Kabbalat Shabbat*	Date	Parasha
PM	PM	AM	PM	PM	PM
10:58	10:50	8:58	9:26	7:56	7:40	29/30 June	בלק

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

Mincha 6:00 pm

Followed by Shiur

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

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Q & A on Parashat Balak

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

Why did Moav consult specifically with Midian regarding their strategy against the Jews?
22:4 – Since Moshe grew up in Midian, the Moabites thought the Midianites might know wherein lay Moshe's power.
What was Balak's status before becoming Moav's king?
22:4 – He was a prince of Midian.
Why did G-d grant prophecy to the evil Bilaam?
22:5 – So the other nations couldn't say, "If we had had prophets, we also would have become righteous."
Why did Balak think Bilaam's curse would work?
22:6 – Because Bilaam's curse had helped Sichon defeat Moav.
When did Bilaam receive his prophecies?
22:8 – Only at night.
G-d asked Bilaam, "Who are these men with you?" What did Bilaam deduce from this question?
22:9 – He mistakenly reasoned that G-d isn't all-knowing.
How do we know Bilaam hated the Jews more than Balak did?
22:11 – Balak wanted only to drive the Jews from the land. Bilaam sought to exterminate them completely.
What is evidence of Bilaam's arrogance?
22:13 – He implied that G-d wouldn't let him go with the Moabite princes due to their lesser dignity.
In what way was the malach that opposed Bilaam an angel of mercy?
22:22 – It mercifully tried to stop Bilaam from sinning and destroying himself.
How did Bilaam die?
22:23 – He was killed with a sword.
Why did the malach kill Bilaam's donkey?
22:33 – So that people shouldn't see it and say, "Here's the donkey that silenced Bilaam." G-d is concerned with human dignity.
Bilaam compared his meeting with an angel to someone else's meeting with an angel. Who was the other person and what was the comparison?
22:34 – Avraham. Bilaam said, "G-d told me to go but later sent an angel to stop me. The same thing happened to Avraham: G-d told Avraham to sacrifice Yitzchak but later canceled the command through an angel."
Bilaam told Balak to build seven altars. Why specifically seven?
23:4 – Corresponding to the seven altars built by the Avot. Bilaam said to G-d, "The Jewish People's ancestors built seven altars, but I alone have built altars equal to all of them."
Who in Jewish history seemed fit for a curse, but got a blessing instead?
23:8 – Yaakov, when Yitzchak blessed him.
Why are the Jewish People compared to lions?
23:24 – They rise each morning and "strengthen" themselves to do mitzvot.
On Bilaam's third attempt to curse the Jews, he changed his strategy. What was different?
24:1 – He began mentioning the Jewish People's sins, hoping thus to be able to curse them.
What were Bilaam's three main characteristics?
24:2 – An evil eye, pride and greed.
What did Bilaam see that made him decide not to curse the Jews?
24:2 – He saw each tribe dwelling without intermingling. He saw the tents arranged so no one could see into his neighbor's tent.
What phrase in Bilaam's self-description can be translated in two opposite ways, both of which come out meaning the same thing?
24:3 – "Shatum ha'ayin." It means either "the poked-out eye," implying blindness in one eye; or it means "the open eye", which means vision but implies blindness in the other eye.
Bilaam told Balak that the Jews' G-d hates what?
24:14 – Promiscuity.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

ימי "בין המצרים"

הימים שבין שבעה עשר בתמוז לבין תשעה באב, נקראים ימי "בין המצרים" על שם הפסוק (במגילת איכה פרק א פסוק ג) "כל רודפיה השיגוה בין המצרים", ואמרו רבותינו זכרונם לברכה, שְאֵלוּ הימים שבין שבעה עשר בתמוז לתשעה באב, שבהם נכנסו האויבים לירושלים עיר קדשנו ותפארתנו, ופרעו פרעות בישראל, עד יום תשעה באב שבו החריבו את בית המקדש בעוונות הרבים, ומאז ועד היום עם ישראל אינו יושב בטח, ותמיד קמים עליו אויבים מבית ומחוץ. ואף על פי שזכינו תהלות לאל עליון, לחזור לארץ קדשינו בצורה יחסית חופשית, עדיין לא זכינו לגאולה שלימה, כי בית חיינו חרב, ואומות העולם מציקות לעם ישראל יום יום, והצרות תוכפות יותר ויותר. ועל הכל, מבחינה רוחנית, שאנו רחוקים מאד מהגאולה האמיתית, עד שישוב ה' וירחם על נחלתו, וישוב לגאול אותנו גאולה שלימה, גאולת עולמים.

דרגות האבלות בימים אלה, ושבוע שחל בו תשעה באב השנה
בהלכות הקרובות נבאר את דיני "בין המצרים". ודינים אלו מחולקים. שמיום י"ז בתמוז ועד ראש חודש אב, נוהגים מעט מנהגי אבלות. ומיום ראש חודש אב, מוסיפים על מנהגים אלה עוד מנהגים אחרים. ולאחר מכן בשבוע שחל בו תשעה באב, נוהגים מנהגי אבלות נוספים.

ובשנה זו (תשע"ח ) אין לנו דינים השייכים לשבוע שחל בו תשעה באב, משום שתשעה באב יחול השנה בשבת, וידחה ליום ראשון. ולפיכך כל דיני שבוע שחל בו תשעה באב אינם נוהגים בשנה זו. כמו שפסק מרן השלחן ערוך (סימן תקנא). ורק האשכנזים נוהגים להחמיר בכמה דינים כבר מראש חודש אב, וכמו שנבאר בעתו ובזמנו בעזרת ה'.

תיקון חצות
מכיון שימי "בין המצרים" הם ימי אבל לעם ישראל, נוהגים בהם כמה מנהגי אבל, וחסידים ואנשי מעשה נוהגים לומר "תיקון חצות" אחר חצות היום בימי בין המצרים. (חצות היום, היינו, שמחלקים את הלילה, מהשקיעה עד הזריחה לשתיים, והנקודה האמצעית, היא "חצות" הלילה, מלשון "מחצית", ובאותה השעה ביום, הוא זמן חצות היום. ובהרבה לוחות שנה מופיעה זמן חצות היום, או חצות הלילה, שהוא שווה לזמן חצות היום), ואומרים "תיקון רחל" שבו פסוקים של בכי וצער על חורבן בית המקדש, ומנהג זה הוא מנהג ותיקין, והביאו מרן החיד"א בספרו מורה באצבע, וכתב שכן נהגו בארץ ישראל על פי דברי רבינו האר"י ז"ל, וכן כתב עוד בספרו שו"ת יוסף אומץ. וכתב שנוהגים לומר "תקון רחל", משום שתקון רחל מיוסד על בכיה ומספד על חורבן הבית. והביא עוד מדברי רבינו האר"י שכתב שמנהג טוב וכשר לכל בעל נפש לישב באבילות אחר חצות היום בכל ימי בין המצרים, ולבכות בכיה ממש על חורבן הבית. עד כאן. ובודאי שעל ידי אמירת תיקון חצות יתעורר כל אחד להצטער על חורבן בית המקדש וכל הצרות שבאו עלינו ועל אבותינו מתוך הגלות המרה הזו.

וכן נוהג מרן הרב עובדיה יוסף , לעורר את הצבור לומר תקון חצות בזמן חצות היום בימי בין המצרים. (ותיקון רחל מודפס בסידורים). וכן היו נוהגים לאמרו בישיבת "פורת יוסף" בירושלים. ויש נוהגים לומר "תיקון חצות" בכל ימות השנה בחצות הלילה, ותבא עליהם ברכה

The Seventeenth of Tammuz and the “Three Weeks”

The Period of the “Three Weeks”

The three week period between the Seventeenth of Tammuz and the Ninth of Av is dubbed by our Sages “Between the Straits,” based on the verse (Eicha 1, 3), “All of her enemies overtook her between the straits.” Our Sages tell us that these three weeks between the Seventeenth of Tammuz and the Ninth of Av are when our enemies entered the holy city of Jerusalem and massacred countless Jewish people until the Ninth of Av when they finally succeeded in destroying the Holy Temple. From that day on, the Jewish people no longer dwell securely and we must endure enemies attacking us from the outside as well as within. Although, thank G-d, we have merited returning to the holy land relatively freely, we have nevertheless not yet merited the ultimate redemption, for our Bet Hamikdash still lies in ruins, the nations of the world are constantly on the offensive against the Jewish nation, and our tragedies multiply exponentially every day. We are indeed very spiritually distant from the final redemption and we hope and pray that Hashem pities us and redeems us once and for all, speedily in our days.

The Levels of Mourning during this Period and the Laws of the Week during which Tisha Be’av Falls Out This Year

In the following Halachot we shall, G-d-willing, discuss the laws of the “Three Weeks.” There are various degrees of mourning observed during this period: From the Seventeenth of Tammuz until Rosh Chodesh Av, few mourning customs are observed. From the day of Rosh Chodesh Av, some more mourning customs are added. During the week during which Tisha Be’av falls out, even more mourning customs are observed.

This year, 5778, the laws of the week during which Tisha Be’av falls out do not apply, for the Ninth of Av falls out this year on Shabbat; the fast of Tisha Be’av is thus postponed until Sunday. For this reason, all of the laws pertaining to the week during which Tisha Be’av falls out do not apply this year based on the ruling of Maran HaShulchan Aruch (Chapter 551). Nevertheless, Ashkenazim do adopt certain stringencies beginning from Rosh Chodesh Av as we shall, G-d-willing, discuss when the time comes.

Reciting “Tikun Chatzot”

Since these days are a time of mourning for the Jewish nation, we customarily observe some customs pertaining to mourning. Pious and upstanding people customarily recite “Tikun Chatzot” (Psalms and prayers related to the destruction of the Bet Hamikdash) after Halachic mid-day during the “Three Weeks” (Halachic mid-day is calculated by splitting the night time hours between sunset and sunrise and the mid-point is Halachic midnight. The exact same time during the day is Halachic mid-day. Many Jewish calendars state either only Halachic midnight or mid-day since they are in essence the same time.) “Tikun Rachel,” which includes verses that lament the destruction of the Bet Hamikdash, is recited. Maran HaChida in his works “Moreh Ba’Etzba” and “Yosef Ometz” writes that this is an ancient custom that was observed in Israel based on the words of the holy Arizal. He writes that the custom is to recite “Tikun Rachel” because it is based on weeping and lamentation for the destruction of holy Temple. He adds in the name of the Ari who writes that it is a worthy custom to sit and mourn after the Halachic mid-day every day during the “Three Weeks,” including shedding actual tears for the destruction of the Bet Hamikdash. Through reciting “Tikun Chatzot,” one will surely be moved to tears because of the sorrow of the destruction of the Bet Hamikdash and all of the other suffering we and our forefathers have endured during this long and arduous exile.

Maran Harav Ovadia Yosef z'l indeed encourages his congregation to recite “Tikun Chatzot” after Halachic mid-day during the period of the “Three Weeks.” (“Tikun Rachel” is printed in most Siddurim.) This was indeed the custom in Yeshivat Porat Yosef in Jerusalem. Some actually have the custom to recite “Tikun Chatzot” throughout the entire year after Halachic mid-night, and they shall indeed be blessed

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Newsletter – Parashat Chukat

June 20, 2018July 13, 2022 5778

Announcements

NEW THIS Shabbat EVENING

Why not come and hear

our young boys share some

Divre Torah

before Shabbat goes out

This WEEK

Divre Torah 10:50 pm

Motzae Shabbat 11:00 pm

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SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע"ח

Summer Timetable 5778 – 2018

מוצאי שבת	ערבית )מוצ"ש(	סוף זמן קראת שמע	זמן שבת	פלג מנחה (לבוש)	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Shema to be read before	Candles to be lit by	Earliest Candle lighting	Minha & Kabbalat Shabbat*	Date	Parasha
PM	PM	AM	PM	PM	PM
11:00	10:55	8:55	9:27	7:56	7:40	22/23 June	חקת

Mincha 6:00 pm

Followed by Shiur

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

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Q & A on Parashat Chukat

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

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

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

סגירת גגון העגלה

שאלה: האם מותר בשבת לסגור את הגגון שמותקן על גבי עגלת תינוק?

תשובה: אחת המלאכות האסורות בשבת, היא מלאכת "בונה". ובכלל מלאכת בונה, יש איסור לעשות אהל בשבת. ועשיית אהל קבוע אסורה בשבת מן התורה. ועשיית אהל ארעי, כלומר שאינו קבוע, אסורה בשבת מדרבנן, (כלומר, רבותינו גזרו שלא לעשות אפילו אהל ארעי בשבת). וכשם שאסור לעשות אהל בשבת, כמו כן אסור לסתור (להרוס) אהל בשבת.

ולפי זה נראה לכאורה, שהגגון שעושים לעגלות תינוק, כדי להגן על התינוק מפני החמה או מפני הרוח וכדומה, דינו כדין אהל ממש, ואסור לפתוח אותו בשבת, משום עשיית "אהל".

והנה בדורות הקודמים (עד לפני כשבעים שנה), נהגו היהודים הנכבדים בעיר בגדאד שבבבל (עיראק) לגדל איילים וצבאים וכדומה בחצר ביתם. ובגמרא במסכת עירובין (קב.) מובא, שהיו לו לרב הונא איילים כאלה, והיו האיילים צריכים צל למשך שעות היום, ואילו בלילה היו צריכים אויר. ולכן במשך כל ימות השבוע, היו פורסים מחצלת מעל החצר כדי להגן על האיילים מפני החמה (השמש), ואילו בלילה היו מגלגלים את המחצלת בחזרה כדי שיהיה לאיילים אויר. ושאל רב הונא את רב, האם יש אופן שיוכל להמשיך במנהגו גם ביום השבת.

והשיב לו רב, שכאשר הוא כורך (מגלגל) את המחצלת בלילה, ישאיר בסופה טפח (כשמונה סנטימטר) שאותו לא יגלול. ולאחר מכן בבוקר, יוכל לחזור ולפתוח את המחצלת להגן על האיילים מפני החמה. (והטפח שיש להשאיר, הוא חוץ מהחלק של המחצלת שמגולגל).

ומכאן למדנו שאהל שהיה עשוי כבר מערב שבת (לפני שבת), והיה בו שיעור "טפח", מותר בשבת להוסיף על האהל ולפרוס אותו כרצונו. הואיל ותוספת אהל בשבת מותרת. וכן פסקו הפוסקים, הרמב"ם (פכ"ב מהל' שבת הלכה כז) ומרן השלחן ערוך סימן שטו סעיף ב).

ולפיכך פסק מרן רבינו עובדיה יוסף זצ"ל, שבעגלות תינוקות שיש עליהם כעין סככה הנמתחת ומתקפלת, יש לפתוח את הסככה מערב שבת בשיעור "טפח", כלומר, שיהיו שם שמונה סנטימטר מהגגון פתוחים מערב שבת, ולאחר מכן בשבת יהיה מותר לסגור את הגגון כפי שירצו, שאז יהיה זה ממש כדין תוספת אהל שמבואר בגמרא שמותר לעשותה בשבת.

ואף על פי שהגאון החזון איש (סימן נב אות ו) כתב להקל בזה לגמרי, משום שהגגון קבוע תמיד בעגלה, וממילא במקרה כזה דינו כדין דלת שפותחים וסוגרים תמיד, וכדין כסא מתקפל, שמותר לפתוח אותו בשבת. מכל מקום מאחר ורבים מאד מגדולי האחרונים חולקים על דברי החזון איש בזה, והביאו ראיות שגגון העגלה אינו דומה לכסא ולדלת, לכן להלכה נכון לעשות כמו שפסק מרן זצ"ל שיש להשאיר טפח אחד בגגון העגלה שישאר סגור (כלומר, לא מקופל) מערב שבת, ולאחר מכן בשבת יהיה מותר לפתוח אותו לגמרי. (חזון עובדיה ח"ה עמוד שב).

Opening a Baby Stroller’s Canopy

Question: Is it permissible to open the canopy attached to the top of a baby stroller on Shabbat?

Answer: One of the thirty-nine forbidden works on Shabbat is building. Included in the forbidden work of building is the prohibition to creating a tent or awning on Shabbat. Making a permanent tent on Shabbat is a Torah prohibition. Making a temporary tent or awning on Shabbat, however, is prohibited by virtue of a rabbinic injunction. Just as it is forbidden to make a tent on Shabbat, it is likewise forbidden to demolish or take down a tent on Shabbat.

It would seem that a canopy attached to a baby stroller, which is meant to shade the baby from the sun, rain, and the like, should be considered like an actual tent and it will be forbidden to open it on Shabbat due to the prohibition of making a tent.

Indeed, in earlier generations (until approximately seventy years ago), the more affluent Jews in the city of Baghdad would raise deer in the courtyards of their homes. The Gemara (Eruvin 102a) states that Rav Huna had such deer in his possession. These deer would need shade during the daylight hours and fresh air during the night. During the rest of the week, they would spread a mat over the courtyard during the day to shade the deer from the hot sun and during the night, they would roll the mat back so that they would have fresh air. Rav Huna therefore asked Rav if he could continue to do so on Shabbat.

Rav replied that when he rolls back the mat at night, he should leave an area of a “Tefach” (approximately 3.1 inches) unrolled. Then, on Shabbat morning, he would be able to unroll the mat again to protect the deer from the sun. (The Tefach that must be left open is besides for the part of the mat that is rolled up.)

We see from here that a tent or awning that was opened before Shabbat to at least the area of a Tefach may be opened even more on Shabbat since adding onto a pre-existing tent or awning is permissible. The Rambam (Chapter 22of Hilchot Shabbat, Halacha 27) and Maran Ha’Shulchan Aruch (Chapter 315, Section 2).

Thus, Maran Rabbeinu Ovadia Yosef zt”l rules that the foldable canopy on top of a baby stroller should be opened before the onset of Shabbat the amount of a Tefach and in this way, it will be permissible to open it all the way on Shabbat, as this is exactly the law of adding onto a pre-existing awning on Shabbat which the Gemara permits.

Although Hagaon Chazon Ish (Chapter 52, Section 6) rules completely leniently in this regard since the canopy is always attached to the stroller and it therefore resembles a door which is constantly opened and closed on Shabbat and a folding chair, which may be opened as usual on Shabbat, nevertheless, since many great Acharonim disagree with the Chazon Ish’s opinion on this matter and bring several proofs that a stroller’s canopy is not comparable to a chair and door, it is therefore halachically preferable to follow the ruling of Maran zt”l and leave at least oneTefach of the canopy open before the onset of Shabbat and in this manner, it will be permissible to open it completely on Shabbat. (Chazon Ovadia-Shabbat, Volume 5, page 302)

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—

Shabbat Shalom

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Newsletter Parashat Korach

June 13, 2018July 13, 2022 5778

Announcements

Chodesh Tov Umevorach

***

The Mahamad

invite the kahal to a kiddush

THIS SHABBAT

in honour of the

IDF soldiers

who will be spending

Shabbat in Manchester

this weekend

***

SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע"ח

Summer Timetable 5778 – 2018

מוצאי שבת	ערבית )מוצ"ש(	סוף זמן קראת שמע	זמן שבת	פלג מנחה (לבוש)	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Shema to be read before	Candles to be lit by	Earliest Candle lighting	Minha & Kabbalat Shabbat*	Date	Parasha
PM	PM	AM	PM	PM	PM
10:58	10:50	8:54	9:24	7:54	7:40	15/16 June	קרח

Mincha 6:00 pm

Followed by Shiur

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

****

Q & A on Parashat Korach

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

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

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

שאלה: האם מותר להתפלל עם פיז'מה?

תשובה: ביארנו בהלכה הקודמת, שהמתפלל, צריך שיכין מקום ראוי לתפלתו, וצריך שיכין כראוי את בגדיו, גופו ומחשבתו, כמו שנאמר בספר עמוס: "הִכּוֹן לִקְרַאת אֱלֹהֶיךָ יִשְׂרָאֵל".

ולפיכך כתב הרמב"ם (בפ"ה מהלכות תפלה הלכה ה), על המתפלל "לתקן מלבושיו תחלה, ומציין עצמו ומהדר, שנאמר השתחוו לה' בהדרת קדש, ולא יעמוד אדם בתפלה באפונדתו" (שהוא בגד שלא לובשים כאשר עומדים בפני אדם חשוב), מפני שבשעת התפלה יש לעמוד בלבוש מכובד ומסודר.

ולפי זה נראה שבודאי אין לאדם בריא לעמוד בתפלה עם בגד שינה "פיז'מה", שאין הדרך כלל לעמוד בפיז'מה בפני שום אדם, ובודאי שלא בפני אדם חשוב. והמתפלל חייב לעמוד בתפלה כשהוא מהודר ומצויין בלבושו, כמו שפסק הרמב"ם.

ולגבי אדם חולה, כבר מצאנו שהיקלו לגביו בענינים אלו, לגבי תפלה, שהרי כל אדם חייב להתפלל כשהוא עומד, ואילו לגבי חולה פסק מרן (סימן צד) שאם אינו יכול לכוין כשהוא עומד מרוב חולשה, רשאי להתפלל כשהוא שוכב על צדו. ולפיכך כתב הגאון רבי עובדיה הדאיה ז"ל בספרו שו"ת ישכיל עבדי (חלק שמיני, השמטות סימן ב), שהוא הדין לגבי בגדים, שאין מחייבים אדם חולה ללבוש בגדים כדי להתפלל, ורשאי להתפלל כשהוא לובש "פיז'מה" ובתנאי שהיא נקייה כראוי.

ולסיכום: אסור להתפלל עם בגד "פיז'מה". ולאדם חולה שקשה לו ללבוש בגדים, יש להקל שיתפלל עם בגד פיז'מה, ויקפיד על נקיותה.

ולא נוכל שלא להזכיר את זכרונו הטהור של מרן רבינו הקדוש רבי עובדיה יוסף זצ"ל, בימי חוליו האחרון, למרות שסבל כאבים עזים בכל גופו, השתדל עד כלות הכוחות לעמוד בתפלת העמידה, והיה לבושו נאה ומסודר, ומעתיר בתפלה על כל ישראל, עד שבעוונות הרבים גבר חוליו ואיבדנו כלי חמדה. תהא נשמתו צרורה בצרור החיים, ויעמוד מליץ טוב לצדקנו, לראות בתחיית המתים, עין בעין בשוב ה' ציון. אמן כן יהי רצון

Praying in Pajamas

Question: Can one pray while wearing pajamas?

Answer: In the previous Halacha we have established that before praying, one must prepare a fitting place, proper attire, and cleanse one’s body and thoughts, as the verse in the book of Amos states, “Prepare yourself before your G-d, Israel.”

Thus, the Rambam (Chapter 5 of Hilchot Tefillah, Halacha 5) writes that “one must prepare appropriate clothing first in order to glorify one’s self, as the verse states, ‘Bow to Hashem through glorious sanctity.’ One should not pray while wearing an apron” (which is not a garment one would wear when standing before an important official), for one must wear respectful clothing while praying.

It is therefore clear that a healthy individual should not pray while wearing pajamas, for one does not stand before even ordinary people while wearing pajamas and certainly not before important people. One praying must stand do so in respectable and glorified clothing just as the Rambam rules.

Regarding someone ill, we find that our Sages were lenient with regards to an ill individual, for instance, although one must pray while standing, Maran Ha’Shulchan Aruch (Chapter 94) rules that an ill person who cannot stand as a result of his weakness may pray while lying on his side. Based on this, Hagaon Harav Ovadia Hedaya zt”l writes in his Responsa Yaskil Avdi (Volume 8, glosses to Chapter 2) that the same applies regarding clothing and an ill individual need not change his clothing and he may pray in pajamas, as long as the pajamas are adequately clean.

Summary: One may not pray while wearing pajamas. An ill individual who has difficulty changing his clothes may pray while wearing pajamas as long as they are clean and unsoiled.

On a nostalgic note, during his final illness, although Maran Rabbeinu Ovadia Yosef zt”l suffered tremendous pain throughout his body, he exerted much effort with the minimal amount of strength he had to recite the Amida prayer while standing and while wearing respectable attire. In this way, he would stand and beseech Hashem on behalf of the entire Jewish nation until he unfortunately departed us for the Heavenly Yeshiva. May his soul be bound in the eternal bond and may we soon be reunited with him as we witness the Final Redemption and the Resurrection of the Dead, Amen.

—

Shabbat Shalom

moorlanenews@gmail.com

Newsletter – Parashat Shelach – Shabbat Mevarechim

June 6, 2018July 13, 2022 5778

Announcements

Have you ever wanted to become a member of our

Bet Hakeneset and enjoy the benefits of being

part of a Sefardi Shul where everybody has

an opportunity to participate in the tefila?

Then why not become a member?

Speak to a member of the Mahamad

and help us grow & build this Bet Hakeneset

to greater heights

Tizke Lemitzvot

****

SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע"ח

Summer Timetable 5778 – 2018

מוצאי שבת	ערבית )מוצ"ש(	סוף זמן קראת שמע	זמן שבת	פלג מנחה (לבוש)	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Shema to be read before	Candles to be lit by	Earliest Candle lighting	Minha & Kabbalat Shabbat*	Date	Parasha
PM	PM	AM	PM	PM	PM
10:52	10:45	8:54	9:19	7:50	7:40	8/9 June	שלח (ש''מ)

Mincha 6:00 pm

Followed by Shiur

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush please email Moorlanenews

****

Q & A on Parashat Shelach

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

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

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

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

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

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

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

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

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

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

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

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

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

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

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Shabbat Shalom

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Moor Lane – ק"ק שערי תפילה

The Manchester Congregation of Spanish and Portuguese Jews (est. 1873)

Month: June 2018