Newsletter Parashat Kedoshim

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Summer Time Table

 attached to this email



We are delighted to announce a 

Summer Program of Avot Ubanim 

in the Bet Hakeneset

Starting THIS week 
Parshat Kedoshim –  11th May
5 – 5.50 pm in the hall 
Pirkei Avot at 5.50 
followed by Mincha at 6pm

Nash provided for the children

There will be a points system to reward those who attend frequently, details to follow…

For more information 
please call 
David Shasha on 0751 967 2254



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*





















10/11 May




*    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
candle lighting’ column is earlier,
when candles should be lit by that time, in all

Avot Ubanim 5:00 pm

Pirke Avot 5:50 pm

Mincha 6:00 pm

Followed by


Anyone wishing
to donate a Kiddush Please email Moorlanenews

 or directly to Yamin Ibgui


& A on Parashat Kedoshim


  1. Why was Parshat Kedoshim said in front of all the Jewish People?
  2. Why does the Torah mention the duty to honor one's father before it mentions the duty to honor one's mother?
  3. Why is the command to fear one's parents followed by the command to keep Shabbat?
  4. Why does Shabbat observance supersede honoring parents?
  5. What is "leket?"
  6. 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?"
  7. "Do not do wrong to your neighbor" (19:13). To what "wrong" is the Torah referring?
  8. By when must you pay someone who worked for you during the day?
  9. How does Rashi explain the prohibition "Don't put a stumbling block before a sightless person?"
  10. 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?
  11. When rebuking someone, what sin must one be careful to avoid?
  12. It's forbidden to bear a grudge. What example does Rashi give of this?
  13. The Torah forbids tattooing. How is a tattoo made?
  14. How does one fulfill the mitzvah of "hadarta p'nei zaken?"
  15. What punishment will never come to the entire Jewish People?
  16. What penalty does the Torah state for cursing one's parents?
  17. When the Torah states a death penalty but doesn't define it precisely, to which penalty is it referring?
  18. What will result if the Jewish People ignore the laws of forbidden relationships?
  19. Which of the forbidden relationships listed in this week's Parsha were practiced by the Canaanites?
  20. Is it proper for a Jew to say "I would enjoy eating ham?"

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

  1. 19:2 – Because the fundamental teachings of the Torah are contained in this Parsha.
  2. 19:3 – Since it is more natural to honor one's mother, the Torah stresses the obligation to honor one's father.
  3. 19:3 – To teach that one must not violate Torah law even at the command of one's parents.
  4. 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.
  5. 19:9 – "Leket" is one or two stalks of grain accidentally dropped while harvesting. They are left for the poor.
  6. 19:11 – The Torah in Vayikra prohibits monetary theft. In Shemot it prohibits kidnapping.
  7. 19:13 – Withholding wages from a worker.
  8. 19:13 – Before the following dawn.
  9. 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.
  10. 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.
  11. 19:17 – Causing public embarrassment.
  12. 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."
  13. 19:28 – Ink is injected into the skin with a needle.
  14. 19:32 – By not sitting in the seat of elderly people, and by not contradicting their statements.
  15. 20:3 – "Karet" — being spiritually "cut off."
  16. 20:9 – Death by stoning.
  17. 20:10 – Chenek (strangulation).
  18. 20:22 – The land of Israel will "spit them out."
  19. 20:23 – All of them.
  20. 20:26 – Yes.


from Maran Rabbi Ovadia Yosef Ztz'l

דין המסופק אם ספר ספירת העומר

, כי מי ששכח לספור יום אחד ספירת העומר,
אינו רשאי לברך שוב על ספירתו בימים הבאים. וטעם הדבר, לפי שנחלקו רבותינו
הראשונים, אם מצות ספירת העומר היא מצוה אחת ארוכה הנמשכת במשך ארבעים ותשעה ימי
העומר, או שמא ספירת העומר בכל יום ויום היא מצוה בפני עצמה. שאם נאמר שבכל יום
ויום הספירה היא מצוה בפני עצמה, הרי שאז, גם מי שלא ספר יום אחד, יוכל להמשיך
, שהרי
בכל יום הספירה היא מצוה בפני עצמה, ואין שייכות בין הספירה של ליל אמש לספירה של
היום. וכשם שמי שלא הניח תפילין (ח"ו) יום אחד, בודאי שעליו להניח תפילין
ביום שלמחרתו, כי אין שייכות כלל בין העדר הנחת התפילין יום אחד, להמשך קיום המצוה
בימים הבאים. מה שאין כן אילו נאמר שמצות ספירת העומר היא מצוה אחת ארוכה, שאז, מי
ששכח לספור את העומר יום אחד, לא יוכל להמשיך עוד בספירת העומר, שהרי מרגע שאיבד
את הספירה יום אחד, הפסיד את המצוה בשלמותה, ואינו סופר עוד. וזו היא שיטת בעל
הלכות גדולות, הסובר שמי שלא ספר ספירת העומר יום אחד, אינו ממשיך בספירתו בימים

ולענין הלכה,
מכיון שדעת רוב רבותינו הראשונים אינה כדעת בעל הלכות גדולות, לכן מי ששכח לספור
ספירת העומר יום אחד, חייב להמשיך ולספור את העומר בימים הבאים. אולם מכיון שאיסור
ברכה לבטלה הוא חמור מאד, שיש בו הזכרת שם שמים לשוא, לכן אנו נוקטים להלכה,
שלענין ברכת "על ספירת העומר", יש לחוש לדעת בעל הלכות גדולות, ומי ששכח
לספור את העומר יום אחד, אינו ממשיך לברך בכל יום על הספירה, אלא הוא סופר בלא
ברכה, וכפי הכלל הגדול שבידינו, "ספק ברכות להקל

ומעתה לנדון
שלנו, מאחר שנתבאר שאנו חוששים לענין הברכה לדעתו של בעל הלכות גדולות, לכאורה היה
נראה שאדם המסתפק אם ספר ספירת העומר (או שהוא מסופק אם ספר בצורה נכונה וכיוצא
בזה, וכגון אדם שהתפלל ביחידות, וכעת הוא מסופק אם ספר נכון), אף על פי שימשיך
לספור את העומר בכל יום, מכל מקום אינו רשאי לברך על הספירה, שהרי יש לנו לחוש
לדעת בעל הלכות גדולות, שמי ששכח יום אחד, אינו ממשיך לספור את העומר

אולם לענין
הלכה, אין הדין כן, כי רק באופן שאדם יודע בודאות ששכח לספור את העומר, אז יש לנו
לחוש לדעתו של בעל הלכות גדולות, ולכן אינו ממשיך לספור
"בברכה", אך
אם אין הדבר ודאי, רק ספק, אין לחוש באופן כזה לשיטת בעל הלכות גדולות, שהרי בלאו
הכי רוב הראשונים לא פסקו כמותו. ולכן העיקר להלכה, שמי שמסתפק אם ספר את העומר
בליל אמש, ממשיך לספור את העומר בברכה

ולסיכום: המסופק אם ספר בליל אמש ספירת העומר, ממשיך לספור
בימים הבאים בברכה. ורק אם ידוע לו בודאות שלא ספר לילה אחד, או שספר בצורה
שגוייה, שוב לא יברך על ספירתו

One who is in Doubt Whether or Not He Counted the Omer

have already explained
that one who has forgotten to count the Omer
one day during the counting period may no longer count with a blessing on the
subsequent days. The reason for this is because the Rishonim disagree as to
whether the Mitzvah of counting the Omer is one long Mitzvah that spans along
forty-nine days or every day of counting the Omer possesses its own Mitzvah. If
we were to say that every day of counting possesses its own separate Mitzvah,
even if one were to forget one full day of counting, he would still be able to
continue counting the following night, for every day of counting is its own
Mitzvah and there is no correlation between today's counting and yesterday's.
Similarly, if one were to, G-d forbid, not don Tefillin one day, he would
surely still be obligated to don then the next day, for there is no connection
between today's lack of donning Tefillin and continuing to fulfill this Mitzvah
on subsequent days. However, if we say that the Mitzvah of counting the Omer is
one long Mitzvah, if one forgets to count one day, he may no longer continue
counting, for the moment he misses the counting of that specific day, he has
lost the opportunity to fulfill the Mitzvah in its completion, and he no longer
counts. This is indeed the opinion of the Ba'al Halachot Gedolot who holds that
if one missed counting one day of the Omer, he no longer counts on subsequent

Halachically speaking, however, since most Rishonim disagree with the position
of the Ba'al Halachot Gedolot, if one forgets to count one day of the Omer, he
does indeed continue to count on the subsequent nights. Nevertheless, since the
prohibition of reciting a blessing in vain is very severe as it entails
uttering Hashem's name in vain, we thus hold that regarding the blessing of
"Al Sefirat Ha'Omer," the opinion of the Ba'al Halachot Gedolot must
be taken into consideration and one who has forgotten to count one day of the
Omer does not continue to recite the blessing upon counting on subsequent
nights; rather, he continues to count without reciting a blessing beforehand,
as per the rule of, "When in doubt, do not bless".

Regarding our scenario, since we have just established that regarding the
blessing we are concerned about the opinion of the Ba'al Halachot Gedolot, it
would seem that if one is in doubt whether he counted the Omer or not (or if he
is in doubt if he counted correctly, for instance, if one prayed alone, not
with a Minyan, and is now uncertain if he counted the correct number), although
he would continue to count on subsequent nights, he would nevertheless not be
allowed to recite a blessing upon counting, for we must consider the opinion of
the Ba'al Halachot Gedolot who holds that when one forgets to count one day, he
does not continue to count the Omer.

However, halachically speaking, this is not so, for only if one is certain that
he has forgotten to count one day do we say that he needs to be concerned about
the opinion of the Ba'al Halachot Gedolot, and should continue counting without
reciting a blessing. However, if one is uncertain whether he counted or not, he
need not be concerned about the opinion of the Ba'al Halachot Gedolot, for in
any case, most Rishonim disagree with his opinion. Therefore, the Halacha
follows that if one is uncertain whether he counted the Omer on the previous
night or not, he will indeed continue to count the Omer on subsequent nights
with a blessing.

Summary: If one is uncertain whether or not he counted the Omer on the
previous night, he does continue counting on subsequent nights with a blessing.
Only if one is certain that he has forgotten to count one night, or that he has
counted incorrectly, will he no longer recite a blessing upon counting on
subsequent nights



Shabbat Shalom

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