Newsletter Parashat Achare Mot

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1) Keriat Shema

Please note that the latest times for 

Keriat Shema on Shabbat morning 

during the summer months will be early 

and on certain weeks will be BEFORE 9 AM


2) Mincha Shabbat Afternoon

throughout the summer months 

Mincha will be at 6 pm


3) Pledge Reminder

Just a reminder that if you have made a donation 

after receiving an Aliya in the last few weeks or over Pesach,

the donation can be fulfilled in any of the following ways: 

 ·  By post
addressed to

'The Treasurer, Manchester
Congregation of Spanish and Portuguese Jews, 

18 Moor Lane, Salford, Manchester
M7 3WX'.

· By hand to the treasurer or any member of the Mahamad.

·Anonymously in the donations box in the Synagogue.

·Direct Debit to the shul's account 

for account details please speak to the treasurer


 Cheques should be made payable to 

Congregation of Spanish & Portuguese Jews'. 

Thank you & Tizke Lemitzvot


4)  Moorlanenews


A) Announcements for the weekly Moorlanenews email 

should be sent to us before Wednesday morning

unless there is a Yom Tob on Wednesday.

If you wish to send an announcement but it will only be ready on Wednesday evening

just send us an email and we will wait for you till you are ready 

Semachot Announcement

B) We ONLY announce a Simcha or a special Kiddush

on the newsletter 

when given permission to announce it,

even if it is announced on the Shul's WhatsApp group and we know about it, 

it will NOT be announced without the consent of the Baal Simcha

directly to Moorlanenews

5) Summer Time Table

attached to this email



Parshat Achare


Shacharit Shabbat morning will be 

conducted by the youth and children of 

OUR Bet Hakeneset 


Some Halachot concerning 

Arbit on Friday in the Summer months


Rabbi Eli Mansour

Praying Friday Night Arbit Early

Berachot, on Daf 27 brings down a Machloket (argument) regarding the latest
time one may pray Mincha, and the earliest time one may Arbit. According to
Rebbi Yehuda, Mincha ends and Arbit begins at a time that is called Plag
Mincha, which is about 1¼ hours before sunset. However, according to the
Chachamim, Mincha ends and Arbit begins at sunset. So the Gemara struggles to
ascertain which is the correct answer, but in the end comes out leaving the
answer up in the air. One may follow either opinion.

Maran in Shulchan Aruch siman 233 says that although the Gemara gives an option
on this question, it is however our custom to follow the opinion of the
Chachamim. They held that one has until sunset to pray Mincha, and that Arbit
can not be said until after sunset.

Halacha does allow some exceptions whereby one may follow the opinion of Rebbi
Yehuda and pray Arbit early. Shulchan Aruch discusses one of these exceptions
in siman 267 where it writes that we may pray Arbit early on Friday night.
Maran is writing that we can follow Rebbi Yehuda’s opinion Lechatchila on
Friday night, because by doing so we are fulfilling a Mitzvah of adding to
Shabbat. As such it has become Minhag (custom) to pray Arbit early on Friday
night (after Plag Mincha), and to accept Shabbat early.

There is an interesting Magen Avraham (Rav Avraham Avli ben Chaim HaLevi
Gombiner 1633-1683) that gives a further explanation on this leniency to pray
Arbit earlier than sunset on Friday night. He explains that the Chachamim
derived their basis for Tefilat Arbit from its connection to a service that was
performed at night after sunset in the times of the Bet HaMikdash. The fat and
bones which remained from Korbanot of the day were burned at night, with the
exception of Friday night. And since Friday nights were not bound by any
correlative event, therefore the Chachamim were lenient and agreed with Rebbi
Yehuda that one may pray Arbit as early as Plag Mincha on Friday night

Eating the Friday Night Shabbat Meal
Before Dark

The Shulhan Aruch (Orah Haim 267:2) rules that one
may pray Arbit before sundown on Friday afternoon, as long as it is past the
point of Plag Ha’minha, and then immediately recite Kiddush. Since one has
already accepted Shabbat, he may recite Kiddush at that point, even though the
sun has not yet set. 

By the same token, many Aharonim (later Halachic authorities) rule that is
perfectly acceptable to eat one’s entire Shabbat meal before sundown. Since one
has already accepted Shabbat, it is considered as though Shabbat has begun, and
thus he may fulfill the requirement of the Shabbat meal already then, even
before sunset. 

The Sefer Hasidim (Rabbenu Yehuda Ha’hasid of Regensburg, Germany, late
12th-early 13th century), however, in Siman 269, writes that a person should
preferably ensure to eat at least one Ke’zayit of his meal after dark on Friday
night. This way, he is considered to have eaten a halachic meal after the
actual onset of Shabbat. The Taz (Rav David Ha’levi Segal, Poland, 1586-1667),
however, disagrees. He writes (261:6; listen to audio recording for precise
citation) that once a person has accepted Shabbat, we consider Shabbat to have
begun in every respect, and there is thus no need to eat part of one’s meal
after dark. 

Hacham Ovadia Yosef, in Hazon Ovadia – Shabbat (vol. 2, p. 11; listen to audio
recording for precise citation), rules that one should preferably follow the
Sefer Hasidim’s stringency and eat at least a Ke’zayit of one’s meal after
nightfall. This is also the view of the Mishna Berura (Rav Yisrael Meir Kagan
of Radin, 1839-1933). Therefore, although it is certainly permissible to begin
one’s meal immediately after one prays Arbit, even before nightfall, one should
try to eat a Ke’zayit after dark. 

Summary: When one accepts Shabbat before sundown, he may recite Kiddush and eat
his meal immediately, even before the sun set, though it is preferable to
ensure to eat at least one Ke’zayit of his meal after dark.



Shabbat Times

לוח זמני תפלה לקיץ תשע

Timetable 5779





סוף זמן קראת שמע

זמן שבת

פלג מנחה (תה״ד)

פלג מנחה (לבוש)

מנחה וקבלת שבת


שבת פרשת





Shema to be read before

Candles to be
lit by


Earliest Candle lighting

Minha & Kabbalat Shabbat*





















3/4 May

אחרי (ש''מ)


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

Pirke Avot 5:50

Mincha 6:00 pm

Followed by


Anyone wishing
to donate a Kiddush Please email Moorlanenews


& A on Parashat Achare Mot

  1. Why does the Torah emphasize that Parshas Acharei Mos was taught after the death of Aaron's sons?
  2. What is the punishment for a Kohen Gadol who inappropriately enters the Kodesh Kodashim?
  3. How long did the first Beis Hamikdash exist?
  4. What did the Kohen Gadol wear when he entered the Kodesh Kodashim?
  5. How many times did the Kohen Gadol change his clothing and immerse in the mikveh on Yom Kippur?
  6. How many times did he wash his hands and feet from the Kiyor (copper laver)?
  7. The Kohen Gadol offered a bull Chatas to atone for himself and his household. Who paid for it?
  8. One of the goats that was chosen by lot went to Azazel. What is Azazel?
  9. Who is included in the "household" of the Kohen Gadol?
  10. For what sin does the goat Chatas atone?
  11. After the Yom Kippur service, what is done with the four linen garments worn by the Kohen Gadol?
  12. Where were the fats of the Chatas burned?
  13. Who is solely responsible for attaining atonement for the Jewish People on Yom Kippur?
  14. 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?
  15. What is the penalty of kares?
  16. Which categories of animals must have their blood covered when they are slaughtered?
  17. When a person eats a kosher bird that was improperly slaughtered (a neveilah), at what point does he contract tumah?
  18. The Torah commands the Jewish People not to follow the "chukim" of the Canaanites. What are the forbidden "chukim"?
  19. What is the difference between "mishpat" and "chok"?
  20. May a man marry his wife's sister?

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

  1. 16:1 – To strengthen the warning not to enter the Kodesh Kodashim except on Yom Kippur.
  2. 16:2 – Death.
  3. 16:3 – 410 years.
  4. 16:4 – Only the four linen garments worn by an ordinary Kohen.
  5. 16:4 – Five times.
  6. 16:4 – Ten times.
  7. 16:6 – The Kohen Gadol.
  8. 16:8 – A jagged cliff.
  9. 16:11 – All the Kohanim.
  10. 16:16 – For unknowingly entering the Beis Hamikdash in the state of tumah.
  11. 16:23 – They must be put into geniza and not be used again.
  12. 16:25 – On the outer Mizbe'ach.
  13. 16:32 – The Kohen Gadol.
  14. 16:32 – Anointing ceased during the kingship of Yoshiahu. At that time, the oil of anointing was hidden away.
  15. 17:9 – One's offspring die and one's own life is shortened.
  16. 17:13 – Non domesticated kosher animals and all species of kosher birds.
  17. 17:15 – When the food enters the esophagus.
  18. 18:3 – Their social customs.
  19. 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.
  20. 18:18 – Yes, but not during the lifetime of his wife.



from Maran Rabbi Ovadia Yosef Ztz'l

הלכות ספירת העומר

מצוה מן התורה,
שמיום לאחר חג הפסח, יתחילו לספור בכל יום ספירת העומר, במשך שבעה שבועות תמימים.
ובזמן הזה שבית המקדש חרב, ואין לנו לא קצירת העומר ולא קרבן העומר, אין חיוב
ספירת העומר מן התורה, אלא מדרבנן (מתקנת חכמינו
) בלבד. ולכן אין
לומר בנוסח ה"לשם יחוד" שאומרים לפני הספירה, שהיא מצוה מן התורה, מאחר
ואין זו מצוה מן התורה, אלא מדרבנן בלבד

מי ששכח יום אחד
לספור ספירת העומר, שוב אינו סופר ספירת העומר בברכה. אלא יספור בלא ברכה

ומי שהוא מסופק
אם שכח לספור יום אחד, רשאי להמשיך לספור בשאר הימים בברכה

זמן ספירת העומר
בלילה. ואם שכח לספור בלילה, סופר ביום בלא ברכה. ומכל מקום לאחר מכן רשאי להמשיך
בספירת העומר בכל יום בברכה

הנשים אינן
חייבות בספירת העומר. ומנהגינו שהנשים אינן סופרות ספירת העומר כלל ועיקר. והטעם
בזה מבואר על פי דברי המקובלים. ואשה הסופרת ספירת העומר, לא תברך על הספירה, מאחר
והיא פטורה מספירה זו מצד הדין

A Summary of the Laws of Counting the Omer

There is a positive Torah
commandment to begin counting the Omer from the day following the first day of
Pesach for a duration of seven complete weeks. Nowadays when the Bet Hamikdash
unfortunately no longer stands and we have neither the harvesting of the Omer
nor the Omer offering, counting the Omer is no longer a Torah commandment and
is only a rabbinic commandment. It is for this this reason that in the “Leshem
Yichud” text recited before counting the Omer that one should not insert that
this Mitzvah is a positive Torah commandment, for this is not so; rather, as we
have written, this Mitzvah is merely rabbinic nowadays.

If one forgot to count the Omer for one complete day, one may no longer
continue to count the Omer with a blessing; rather, one should continue to
count albeit without a blessing.

If one is unsure if one forgot to count the Omer for a complete day, one may
continue to count the Omer the following night (and all following nights as
well) with a blessing.

The proper time for counting the Omer is at night. If one has forgotten to
count the Omer at night, one should count during the day without reciting a
blessing. Nevertheless, if one has done so, one may continue to count the Omer
on all subsequent nights with a blessing.

Women are not obligated to count the Omer. Our custom is that women do not
count the Omer at all (even without reciting a blessing). The reason for this
is a Kabbalistic one. A woman who decides to count the Omer should make sure
not to recite a blessing before doing so since she is exempt from this Mitzvah
according to the letter of the law. 

 מנהגי אבילות בימי הספירה

המנהג בכל תפוצות ישראל שלא
לשאת אשה בימי הספירה מפסח ועד ל"ד לעומר

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

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

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

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

עוד מנהגי אבלות בימי הספירה

פשט המנהג שלא להסתפר בימי
ספירת העומר,למנהג האשכנזים עד יום ל"ג לעומר
, ולמנהג הספרדים עד יום ל"ד לעומר בבוקר. (וכפי
שנתבאר לעניין נישואין בימי הספירה.)ויש מהספרדים שמיקלים לענין תספורת כמנהג
האשכנזים, שבל"ג לעומר כבר מסתפרים, והמיקלים בזה (אף מבני עדות המזרח), יש
להם על מה שיסמוכו

לדבר ה' נזהרים בענין תספורת בימי הספירה אף לענין גילוח הזקן, אלא שיש מיקלים בזה
למי שמצטער הרבה כשאינו מגלח זקנו, משום שכתב הרדב"ז שבענין כזה שאינו בתורת
חובה ממש מתקנת חכמים, אלא מנהג בלבד, כל שיש צער כזה יש להקל. אולם ראוי מאוד
להחזיק במנהג זה שנהגו בו אבותינו משנים קדמוניות
, שלא לגלח את הזקן בימי הספירה, (ובפרט יש להחמיר בזה
עד ראש חודש אייר

נשים, אינן בכלל האיסור לענין
תספורת בימי הספירה, שהרי אף לענין אבלות ממש על אחד מהקרובים שנפטר, (שלאיש אבל
אסור להסתפר כל שלשים יום של אבלותו) פסק מרן השלחן ערוך שנשים אינן בכלל איסור זה
ומותרות בתספורת תוך שלשים יום
. ואם כן
כל שכן לענין מנהג האבלות בימי ספירת העומר, שאשה אינה צריכה להזהר שלא להסתפר.
והוא הדין גם כן לענין ימי בין המצרים מאחרי שבעה עשר בתמוז
, שאיסור התספורת שייך באנשים בלבד, אבל נשים מותרות

More Mourning Customs Pertaining to the Omer Counting

It has become customary among
the Jewish nation to refrain from taking haircuts during the Omer counting
period: according to the Ashkenazi custom, until the 33rd day of the
Omer and according to the Sephardic custom, until the morning of the 34th
day of the Omer (as we have already explained regarding getting married during
the Omer). Some Sephardic individuals act leniently with regards to haircuts in
accordance with the Ashkenazi custom, i.e. taking haircuts beginning from the
33rd day of the Omer. Those who act leniently in this regard (even
Sephardic individuals) have on whom to rely.

Those who are truly G-d-fearing customarily abstain from shaving their beard
during the Omer period as well. However, there are those who rule leniently for
individuals who are truly distressed as a result of not shaving their beard,
for the Radbaz writes regarding such matters which are not actual obligations
as a result of an edict of our Sages and is merely a custom, in a case of such
distress, there is room for leniency. Nevertheless, it is indeed correct and
proper to follow this custom which was observed by our ancestors for many
generations with regards to refraining from shaving one’s beard during the Omer
period (it is especially worthy to be stringent until Rosh Chodesh Iyar).

Women are not included in the prohibition of taking haircuts during the days of
the Omer, for even with regards to actual mourning for a relative who has
passed away (for which a male mourner must abstain from taking a haircut for
the entire thirty-day mourning period), Maran HaShulchan Aruch rules that women
are not included in this prohibition and are permitted to take haircuts during
the thirty-day mourning period. If so, this would certainly apply to the
mourning customs observed during the Omer period in that a woman need not
abstain from taking a haircut. The same would apply to the three week period
between the Seventeenth of Tammuz and the Ninth of Av that the prohibition to
take haircuts applies to men alone, but women are permitted to take haircuts

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

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

מרן הרב עובדיה יוסף, 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

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 Harav Ovadia Yosef zl, 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 be stringent 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 be lenient and wear a new garment
during the Omer period in honor of a Bar Mitzvah or Berit Milah celebration



Shabbat Shalom

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