Newsletter Parashat Pinchas – SHabbat Mevarechim

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Please support all minyanim in the Bet Hakeneset

Especially the minyanim during the week

Tizke Lemitzvot












attached to this email



Swim for Torah

This summer holiday I will beH be swimming across Lake Ullswater – not once but two return trips. The estimated equivalent of over three kilometers, 120 lengths of a full-sized pool. This epic trip will take place in the beautiful background of the Lake District in the refreshingly cold waters of Ullswater, which I will brave for up to several hours. Why at my age? To raise much-needed funds for the range of activities which Moor Lane Kollel undertakes within Moor Lane Shul. You can help me reach my target of £3000 to help fund this amazing organization. Please make this sporty undertaking – possibly the first of its kind by a Rabbi in Manchester – go with a splash!

If you can help I would be delighted! You can donate in a variety of ways:

Thank you so much and wishing you Shabbat Shalom!

Moshe Stamler



Shabbat Times

לוח זמני תפלה לקיץ תשע

Timetable 5779

מוצאי שבת




סוף זמן קראת שמע

זמן שבת

פלג מנחה

פלג מנחה (לבוש)

מנחה וקבלת שבת


שבת פרשת





Shema to be read before

Candles to be
lit by


Earliest Candle lighting

Minha & Kabbalat Shabbat*





















26/27 July

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

Youth Club 4:00 pm

Avot Ubanim 5:00 pm

Mincha 6:00 pm

Followed by


Tehilim straight after Musaf


Anyone wishing
to donate a Kiddush Please email Moorlanenews


& A on Parashat Pinchas

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

  1. Why was Pinchas not originally a kohen?
    25:13 – Kehuna (priesthood) was given to Aharon and his sons (not grandsons), and to any of their descendants born after they were anointed. Pinchas, Aharon's grandson, was born prior to the anointing.
  2. Why was Moav spared the fate of Midian?
    25:18 – For the sake of Ruth, a future descendant of Moav.
  3. What does the yud and hey added to the family names testify?
    26:5 – That the families were truly children of their tribe.
  4. Korach and his congregation became a "sign." What do they signify?
    26:10 – That kehuna was given forever to Aharon and his sons, and that no one should ever dispute this.
  5. Why did Korach's children survive?
    26:11 – Because they repented.
  6. Name six families in this Parsha whose names are changed.
    26:13,16,24,38,39,42 – Zerach, Ozni, Yashuv, Achiram, Shfufam, Shucham.
  7. Who was Yaakov's only living granddaughter at the time of the census?
    26:46 – Serach bat Asher
  8. How many years did it take to conquer the Land? How many to divide the Land?
    26:53 – Seven years. Seven years.
  9. Two brothers leave Egypt and die in the midbar. One brother has three sons. The other brother has only one son. When these four cousins enter the Land, how many portions will the one son get?
    26:55 – Two portions. That is, the four cousins merit four portions among them. These four portions are then split among them as if their fathers were inheriting them; i.e., two portions to one father and two portions to the other father.
  10. What do Yocheved, Ard and Na'aman have in common?
    26:24,56 – They came down to Mitzrayim in their mothers' wombs.
  11. Why did the decree to die in the desert not apply to the women?
    26:64 – In the incident of the meraglim, only the men wished to return to Egypt. The women wanted to enter Eretz Yisrael.
  12. What trait did Tzlofchad's daughters exhibit that their ancestor Yosef also exhibited?
    27:1 – Love for Eretz Yisrael.
  13. Why does the Torah change the order of Tzlofchad's daughters' names?
    27:1 – To teach that they were equal in greatness.
  14. Tzlofchad died for what transgression?
    27:3 – Rabbi Akiva says that Tzlofchad gathered sticks on Shabbat. Rabbi Shimon says that Tzlofchad was one who tried to enter Eretz Yisraelafter the sin of the meraglim.
  15. Why did Moshe use the phrase "G-d of the spirits of all flesh"?
    27:16 – He was asking G-d, who knows the multitude of dispositions among the Jewish People, to appoint a leader who can deal with each person on that person's level.
  16. Moshe "put some of his glory" upon Yehoshua. What does this mean?
    27:20 – That Yehoshua's face beamed like the moon.
  17. Where were the daily offerings slaughtered?
    28:3 – At a spot opposite the sun. The morning offering was slaughtered on the west side of the slaughtering area and the afternoon offering on the east side.
  18. Goats are brought as musaf sin-offerings. For what sin do they atone?
    28:15 – For unnoticed ritual impurity of the Sanctuary or its vessels.
  19. Why is Shavuot called Yom Habikkurim?
    28:26 – The Shavuot double-bread offering was the first wheat-offering made from the new crop.
  20. What do the 70 bulls offered on Succot symbolize?
    29:18 – The seventy nations.



from Maran Rabbi Ovadia Yosef Ztz'l

 ברכת שהחיינו בימי בין המצרים

ברכה על פרי חדש בימי בין

ליזהר מלברך ברכת "שהחיינו" בימי בין המצרים, מליל שבעה עשר בתמוז ועד
אחרי תשעה באב, על פרי חדש, או על בגד חדש. ויניח את הפרי או הבגד עד לאחר תשעה
באב, ולא יאכלנו בלא לברך שהחיינו

המנהג הוא מספר חסידים שכתב שלא היו אוכלים פרי חדש בבין המצרים, כי אמרו, איך
"שהחיינו וקיימנו והגיענו לזמן הזה" והוא זמן פורענות
וימי צרה לעם ישראל
. וכן
כתב מרן בשלחן ערוך, שטוב להזהר מלומר "שהחיינו" בבין המצרים על פרי או
על מלבוש. ואף רבינו האר"י כתב, שאין לברך שהחיינו בימי בין המצרים. וכן
הסכימו רוב האחרונים. (חזון עובדיה עמוד קכט

(אשה בהריון) שרואה פרי חדש ומתאווה לאכול ממנו. מותר לה לאכול פרי חדש בימי בין
המצרים. ותברך עליו שהחיינו

שבתוך ימי בין המצרים מותר לברך שהחיינו על פרי חדש או על בגד חדש. ומכל מקום אחר
ראש חודש אב, נכון להחמיר שלא לברך שהחיינו על בגד חדש אפילו בשבת. ומכל מקום על
פרי חדש יש להקל לברך אף בשבת זו שאחר ראש חודש אב

שלכאורה אין לחלק בזה בין פרי לבגד, שבשני המקרים הוא אומר "שהחיינו וקיימנו
והגיענו לזמן הזה" על זמן שהוא ימי אבלות. מכל מקום יש הטעם לחלק בין בגד
לפרי, משום שלדעת הרמ"א אסור ללבוש בגד חדש אחר ראש חודש אב, וזאת ללא קשר
לברכת שהחיינו. אבל באכילת פרי חדש אין איסור מצד עצם אכילת הפרי
, רק מצד ברכת שהחיינו שאין
לברכה בימים אלו, לפיכך פרי חדש מותר לאכלו בשבת אף לאחר ראש חודש אב, אבל בבגד
נכון להחמיר. וכן פסק מרן רבינו עובדיה יוסף שליט"א בספרו שו"ת יחוה דעת
(ח"א סימן לז

ולסיכום: אין לברך שהחיינו על בגד או פרי
חדש בימי בין המצרים. ובשבתות שבימי בין המצרים אפשר להקל בדבר. ובשבת שחלה אחר
ראש חודש אב, יש להחמיר בזה לגבי בגד חדש, אבל לגבי פרי חדש אפשר להקל

לקנות בגדים חדשים בימי בין המצרים, עד ראש חודש אב. אך אין ללובשם עד לאחר תשעה
באב. כמו שכתבנו

Reciting the “Shehecheyanu” Blessing during the “Three

It is proper to abstain from
reciting the “Shehecheyanu” blessing during the three weeks between the
Seventeenth of Tammuz and the Ninth of Av on a new fruit or a new garment. One
should leave the new fruit or garment for after Tisha Be’av rather than to eat
the fruit or wear the garment without reciting “Shehecheyanu.”

The source for this custom can be found in the Sefer Chassidim who writes that
they would not eat a new fruit during the “Three Weeks,” for how can one recite
the blessing of “Who has given us life, sustained us, and allowed us to reach
this time,” during such a tragic period? Maran HaShulchan Aruch likewise writes
that it is preferable to abstain from reciting the “Shehecheyanu” blessing on a
new fruit or garment during the “Three Weeks.” Rabbeinu Ha’Ari z”l rules likewise as do the
consensus of the Acharonim. (Chazon Ovadia-Arba Ta’aniyot, page 129)

If a pregnant woman sees a new fruit during the “Three Weeks” and craves it,
she may indeed eat this fruit during this time and she should recite the
“Shehecheyanu” blessing before eating it.

On Shabbatot that fall out during the “Three Weeks,” one may recite
“Shehecheyanu” on a new fruit or garment. Nevertheless, following Rosh Chodesh
Av, it is preferable to abstain from reciting “Shehecheyanu” on a new garment even
on Shabbat. However, regarding reciting the “Shehecheyanu” blessing on a new
fruit on the Shabbat following Rosh Chodesh Av, one may be lenient and do so.

Although it would seem that there should be no distinction between reciting
“Shehecheyanu” on a new fruit or a new garment, for one is ultimately
exclaiming that Hashem has “Given us life, sustained us, and allowed us to
reach this time” in both instances during a period of mourning, nevertheless,
the difference between a garment and a fruit is that according to the Rama,
following Rosh Chodesh Av, one may not wear a new garment regardless of its
“Shehecheyanu” blessing; however, regarding eating a new fruit, there is no
prohibition to do so due to the essence of the fruit; rather it is only prohibited
because of the “Shehecheyanu” blessing that must be recited on it that should
not be recited during this time of year. Thus, a new fruit may be eaten on the
Shabbat following Rosh Chodesh Av; however, regarding wearing a new garment on
this Shabbat, one should act stringently and not do so. Maran Harav Ovadia
Yosef Shlit”a rules accordingly in his Responsa Yechave Da’at (Volume 1,
Chapter 37).

Summary: One should not recite the “Shehecheyanu” blessing on a new
fruit or a new garment during the “Three Weeks.” There is room for leniency,
however, on Shabbatot which fall out during the “Three Weeks.” Nevertheless, on
the Shabbat following Rosh Chodesh Av, one should be stringent regarding a new
garment but there is still room for leniency regarding a new fruit.

It is permissible to purchase new clothing during this period until Rosh
Chodesh Av; however, they should not be worn until after Tisha Be’av, as we
have explained



Shabbat Shalom

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