Newsletter Parashat Tetzave

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Moor Lane Shul 
invites the Kehilla to a kiddish after davening, 
Parashat Vayakhel – Shabbat 2nd March 2019,
in honour of Shabbat UK.
Yamin Ibgui 07714 660081
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Shabbat Times

לוח זמני תפלה לחורף תשע"ט

Winter Timetable 5779 – 2018 / 19


מוצאי שבת

ערבית )מוצ"ש(


מנחה שבת

סוף זמן קריאת שמע

הדלקת נרות

מנחה וקבלת שבת


שבת פרשת






Shema before

Candle Lighting

Minha & Kabbalat Shabbat



















15/16 Feb



Shabbat Services

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews


Q & A on Parashat Tetzave

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

  1. What two precautions were taken to assure the purity of oil for the menorah?
    27:20 – The olives were pressed and not ground, and only the first drop was used.
  2. How was Aharon commanded to kindle the menorah?
    27:20 – He was commanded to kindle it until the flame ascended by itself.
  3. What does tamid mean in reference to the menorah?
    27:20 – It means that it should be kindled every night.
  4. What does kehuna mean?
    28:3 – Service.
  5. Name the eight garments worn by the Kohen Gadol.
    28:4,36,42 – Choshenephodme'ilketonetmitznefetavnettzitz, and michnasayim.
  6. To what does Rashi compare the ephod?
    28:6 – A woman's riding garment.
  7. In which order were the names of the Tribes inscribed on the ephod?
    28:10 – In order of birth.
  8. The stones of the ephod bore the inscription of the names of the sons of Yaakov. Why?
    28:12 – So that G-d would see their names and recall their righteousness.
  9. For what sins did the choshen mishpat atone?
    28:15 – For judicial errors.
  10. What are three meanings of the word mishpat?
    28:15 –
    (i) The claims of the litigants,
    (ii) The court's ruling,
    (iii) The court's punishment.
  11. What was lacking in the bigdei kehuna in the second Beit Hamikdash?
    28:30 – The Urim V'Tumim — the "Shem Ha'meforash" placed in the folds of the choshen.
  12. Which garment's fabric was woven of only one material?
    28:31 – The fabric of the me'il was made only of techelet.
  13. When the Kohen Gadol wore all his priestly garments, where on his head was the tefillin situated?
    28:37 – Between the tzitz and the mitznefet.
  14. What does the word tamid mean in reference to the tzitz? (two answers)
    28:38 –
    (i) It always atones, even when not being worn.
    (ii)The Kohen Gadol must always be aware that he is wearing it.
  15. Which garments were worn by a kohen hediot?
    28:40,42 – Ketonetavnetmigba'at, and michnasayim.
  16. During the inauguration of the kohanim, a bullock was brought as a sin offering. For what sin did this offering atone?
    29:1 – The sin of the golden calf.
  17. Moshe was commanded to wash Aharon and his sons to prepare them to serve as kohanim (29:4). How were they washed?
    29:4 – They immersed in a mikveh.
  18. What was unique about the bull sin-offering brought during the inauguration of the kohanim?
    29:14 – It is the only external sin-offering that was completely burned.
  19. How did the oil used for the meal-offering differ from the oil used for the menorah?
    29:40 – Oil for the menorah comes only from beaten olives. Oil for meal-offerings may come from either beaten olives or from ground-up olives.
  20. What does the crown on the mizbeach haketoret symbolize?
    30:3 – The crown of kehuna.



Halachot from Maran Rabbi Ovadia Yosef Ztz'l

 שאלה: האם מותר להניח בשבת מכשיר "אינטרקום" בחדר שיש בו תינוק, כדי שיוכלו הוריו לשמוע את בכיו ולדעת מה מצבו, ולהעניק לו כל צרכיו?

תשובה: הנה לכאורה יש לדון בזה מצד שמכשיר האינטרקום דומה מצד פעולתו למכשיר הרם קול שכבר אסרוהו כל גאוני הדורות האחרונים מכמה סיבות, ומהם, מפני שמכשיר הרם קול הוא כלי המיוחד להשמעת קול, שאסור מדרבנן להשתמש בו ביום השבת. וכן האריך בזה מרן הרב זצ"ל בספר יביע אומר (ח"א סי' יט) לאסור השימוש ברמקול בשבת מכמה טעמים.

אולם לענין אינטרקום בחדר שיש בו תינוק, לכאורה יש לדון בזה להקל מטעם שתינוק נחשב כחולה שאין בו סכנה גם כאשר הוא מרגיש טוב, (שהרי מצבו רגיש וכל הזמן הוא נזקק לטיפול של הוריו) ולכן, באיסור דרבנן שלא נעשה על ידי ההורים, רק על ידי התינוק שמשמיע קולו, לכאורה יש להקל. ואף שבזמן שנכנסים ההורים לחדר התינוק בכדי לטפל בו, נשמע גם קולם ברמקול בזמן שהם מדברים שם, מכל מקום מותר הדבר, לפי שאינם מתכונים שישמעו קולם, ואין להם כל תועלת מכך, וגם אינם עושים מעשה בידים כלל, על כן יש להקל בזה באיסור דרבנן.

אלא שיש אומרים שעיקר איסור השימוש ברמקול או באינטרקום בשבת אינו רק מדרבנן, אלא איסורו איסור גמור מן התורה, מפני שבזמן שעוברים גלי הקול, נוצרת פעולה חשמלית המביאה לזיקי אש במוליכי הזרם החשמלי, ויש בזה איסור תורה. וכן כתבו כמה מגדולי הרבנים בדור שלפנינו. אולם מרן הרב זצ"ל העיר על דבריהם, כי מזה זמן רב דיבר על כך עם ידידו הגאון רבי שלמה זלמן אוירבך זצ"ל (שהיה נודע בהבנתו בעניני חשמל בהלכה) והלה הודיעו באופן ברור כי דברי הרבנים שכתבו כך אינם נכונים במציאות כלל, ושאין הדיבור מעורר זיקי אש, רק הגברת הזרם, שאין בו שום חשש של הבערה וכיבוי, וכל דברי המומחים בזה הם רק על הגברת הזרם, אבל האש או האור, לא מתגבר ולא מתמעט בזה כלל. והרבנים שכתבו כן בזמנים עברו, הוא מפני שלא היה ענין החשמל ברור בזמנם די הצורך.

ולפיכך הדבר ברור, שאין איסור בשימוש ברמקול בשבת, אלא מדרבנן, ולפיכך בנדון דנן שהוא לצורך תינוק, וגם לא נעשה מעשה בידים ממש, המיקל בשימוש באינטרקום בשבת, יש לו על מה שיסמוך.

Baby Monitors on Shabbat

Question: May one place a baby monitor (intercom) in a baby's room on Shabbat in order to be able to hear if the baby cries and to be able to adequately care for his/her needs?

Answer: At first glance, it would seem that the baby monitor is similar in the way it works to a microphone which has already been prohibited by the greatest luminaries of the past several generation for several reasons, including the fact that it is a vessel designated for making noise whose usage on Shabbat is subject to a rabbinic prohibition. Indeed, Maran Harav zt"l writes lengthily in his Responsa Yabia Omer (Volume 1, Chapter 19) to prohibit the usage of a microphone on Shabbat for several reasons.

Nevertheless, there seems to be more room for leniency regarding a monitor placed in a baby's room, for an infant is considered to be "an individual ill with a non-life-threatening illness" even when he is healthy (since a baby's condition is very sensitive and he is constantly in need of his parents' care); thus, there is room for leniency regarding a rabbinic prohibition not being performed by the parents and which is only a result of the raising of the baby's voice. Although the parents' voices are heard on the intercom as well when they enter the baby's room in order to care for him and speak there, nevertheless, this is still permissible since they have no intention for their voices to be heard and they gain no benefit from this in addition to the fact that there is no physical action. Thus, regarding a rabbinic prohibition, there is room for leniency.

On the other hand, some claim that the usage of a microphone or baby monitor on Shabbat is not only a rabbinic prohibition but is actually a Torah prohibition, for the sound waves create an electrical function whereby sparks of fire are emitted via electrical conduction. Several great luminaries from the previous generation rule likewise. Nevertheless, Maran zt"l disagrees with this opinion, for after having spoken this matter over with his great friend, Hagaon Harav Shlomo Zalman Auerbach zt"l (who was known to be an expert in the Halachot regarding electricity), the latter informed him that it is clear that the opinion of the aforementioned luminaries is completely incorrect and one's speech does not create any kind of sparks and only causes an increase in the sound waves which has no connection to the forbidden works of igniting or extinguishing a flame. All experts in the field of electricity point to an increase in the sound waves but no fire (electricity) is increased or decreased as a result. The reason why some Poskim wrote this way in previous generation is because the essence of electricity was not yet explained so clearly.

Thus, it is clear that using a microphone on Shabbat is only a rabbinic prohibition and regarding our situation which is a necessity for an infant and where no physical action being performed, one who is lenient and uses a baby monitor on Shabbat surely has on whom to rely.



Shabbat Shalom

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