Newsletter Parashat Chaye Sara

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                                                                                                              Portuguese nationality to
be granted to descendants of

Portuguese Sephardic Jews


The Portuguese Government has passed legislation to facilitate the
granting of Portuguese nationality to descendants of Portuguese Sephardic Jews
who demonstrate a traditional connection to a Community with Portuguese
Sephardic origins.

Portuguese nationality may be granted to descendants of Portuguese Sephardic
Jews who, after leaving Portugal due to religious persecution (1496-1821),
maintained ties with “organised communities” that were typically Portuguese or
maintained any tie whatsoever with a Spanish & Portuguese Synagogue /
Community in any part of the world.


Applicants will need to prove their ancestry by having a surname
of Spanish or Portuguese origin in his/her family tree or by providing evidence
that their family speaks Ladino / Portuguese and have maintained links with the
Iberian Peninsula. Sephardic Jews of Morocco may also often qualify to apply
for Portuguese nationality.

Those wishing to obtain Portuguese citizenship would be required to prove their
status by way of a certificate issued by the Portuguese Jewish Community which
attests to his/her ties to a Sephardic Jewish Community of Portuguese origin.

The possibility of acquiring an EU passport and its consequential effect on
residence, education and welfare could be attractive to many Sephardic Jews
across the world. The uncertainties surrounding Brexit also makes it an
attractive proposition for potential applicants to consider.

Hassans has been liaising closely with law firms in Portugal who
have been actively involved and instrumental in developing the process leading
to the passing of the all the relevant legislation facilitating the process. If
you come from a Sephardic background and are interested in exploring your
chances of obtaining Portuguese nationality, contact Moses Benady at Hassans on for an initial assessment.




Shabbat Times

לוח זמני תפלה

Timetable 5780 – 2019/20


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



















22/23 Nov

חיי שרה (ש''מ)


Shabbat Services

Tehilim straight after Musaf

Anyone wishing
to donate a Kiddush Please email Moorlanenews


& A on Parashat Chaye Sara

  1. Name the four couples buried in Kiryat Arba.
  2. What did Sarah hear that caused her death?
  3. What title of honor did the Bnei Chet bestow upon Avraham?
  4. Where was Avraham born?
  5. How were Avraham's camels distinguished?
  6. What is meant by "all the good of his master in his hand"?
  7. What special character trait did Eliezer seek when choosing a wife for Yitzchak?
  8. Why did Avraham's servant, Eliezer, run toward Rivka?
  9. Why did Lavan run to greet Eliezer?
  10. When Lavan told Eliezer that the house was cleared out, what did he remove?
  11. Who did Eliezer want Yitzchak to marry?
  12. Aside from Eliezer, to which other people did Rivka offer to give water?
  13. Lavan answered Eliezer before his father, Betuel, had a chance. What does this indicate about Lavan's character?
  14. What did Rivka mean when she said "I will go?"
  15. What blessing did Rivka's family give her before she departed?
  16. Who was Ketura?
  17. What gift did Avraham give to Yitzchak?
  18. How old was Avraham when he died?
  19. For how many years did Yaakov attend the Yeshiva of Ever?
  20. How many times is Eliezer's name mentioned in this week's Parsha?

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

  1. 23:2 – Adam and Chava, Avraham and Sara, Yitzchak and Rivka, Yaakov and Leah.
  2. 23:2 – That Yitzchak was almost slaughtered.
  3. 23:6 – Prince of G-d.
  4. 24:7 – Ur Kasdim.
  5. 24:10 – They were muzzled, so they wouldn't graze in the fields of others.
  6. 24:10 – Eliezer carried a document in which Avraham gave all he owned to Yitzchak so that people would want their daughter to marry him.
  7. 24:14 – He sought someone who excelled in performing acts of kindness.
  8. 24:17 – He saw that the waters of the well rose when she approached.
  9. 24:29 – Lavan coveted his money.
  10. 24:31 – Idols.
  11. 24:39 – His own daughter.
  12. 24:44 – To the men who accompanied Eliezer.
  13. 24:50 – That he was wicked.
  14. 24:58 – I will go even if you don't want me to go.
  15. 24:60 – That the blessings given to Avraham would continue through her children.
  16. 25:1 – Hagar.
  17. 25:5 – The power of blessing.
  18. 25:7 – 175 years old.
  19. 25:17 – 14 years.
  20. None!


from Maran Rabbi Ovadia Yosef Ztz'l

 האם יש חיוב ללכת תמיד עם טלית
קטן לקיים מצות ציצית

בגמרא במסכת פסחים (דף קיג
ע"ב) שנינו, שבעה מנודים לשמים, ואחד מהם, מי שאינו מניח תפילין בראשו
ובזרועו וציצית בבגדו ומזוזה בפתחו. וכתבו התוספות, שיש מקום לומר שחייב אדם לקנות
לעצמו בגד לציצית, בכדי להכניס עצמו לחיוב מצות ציצית, כמו שמצינו בגמרא במסכת
סוטה (יד ע"א), שמשה רבינו היה מתאוה להיכנס לארץ ישראל כדי שיוכל לקיים
מצוות התלויות בארץ

ובמנחות (דף מא ע"א) אמרו, שכשמצא המלאך את רב קטינא
שמתעטף בטלית הפטורה מציצית
, (כלומר בגד שאין בו ארבע כנפות, כמו רוב הבגדים שלנו, שהם
פטורים מחוטי הציצית בשוליים שלהם), הוכיחו ואמר לו: מצות ציצית מה תהא עליה? אמר
לו רב קטינא, וכי אתם מענישים גם על ביטול מצות עשה, שהיא בשב ואל תעשה? (שהרי הוא
מבטל מצות ציצית באפן שאינו עושה דבר בקום עשה), ענהו המלאך, כן, בשעת ריתחא ביום
פקודה אנו עונשים גם על ביטול מצות עשה. וכתב המרדכי שם (סימן תתקמא), שדוקא מי
שיש לו טלית של ארבע כנפות, ומחזר אחר עלילות להיפטר מן המצוה, כגון שעושה את אחת
מארבעת הכנפות עגולה וכיוצא בזה, נענש על כך
, וכמו שאמר המלאך לרב קטינא, שבשעת חרון אף מענישים גם
על ביטול מצות עשה
, וכל זה
בימיהם שהיו רגילים להתעטף בטליתות שיש בהן ארבע כנפות, אבל בזמן הזה שאין דרכינו
בבגדים של ארבע כנפות, אין בזה עונש כלל אם אינו מקיים מצות ציצית, ואפילו בשעת
חרון אף אין מענישים על כך. ומכל מקום מצוה מן המובחר, לחזר אחת טלית של ארבע
כנפות לקיים מצות ציצית

ומן האמור מבואר שלדעת המרדכי
אין חיוב ממש ללכת עם טלית קטן מצויצת בציציות
, שלא אמרו בגמרא שמענשים על כך, אלא דוקא בזמן שיש לו
בגד שהוא חייב בציצית
, והוא
הולך בדרכים עקלקלות להפטר ממצוה זו, אבל בזמנינו שרוב הבגדים שלנו פטורים מן הציצית,
אין חיוב כלל ללכת בבגד עם ארבע כנפות בכדי להתחייב במצות ציצית. וכן כתב
הרמב"ם (בפרק ג מהלכות ציצית הלכה יא) "אף על פי שאין אדם מחויב לקנות
לו טלית של ארבע כנפות ולהתעטף בה כדי שיעשה בה ציצית
, מכל מקום אין ראוי לאדם חסיד שיפטור עצמו ממצוה גדולה
זו, אלא לעולם ישתדל להיות עטוף בכסות המחויבת בציצית כדי לקיים המצוה, וביותר
צריך להזהר במצות ציצית בשעת התפילה, וגנאי גדול הוא לתלמיד חכם שמתפלל ואינו
מתעטף בציצית
, ולעולם
יזהר אדם במצות ציצית שהרי הכתוב שקל אותה כנגד כל המצוות כולם שנאמר וראיתם אותו
וזכרתם את כל מצות ה' ועשיתם אותם". וכן פסקו הטור והשולחן ערוך (סימן כד

ובגמרא במסכת שבת (דף קנג.) בכל
עת יהיו בגדיך לבנים, זו ציצית. ואמרו בירושלמי
(ברכות פרק א' הלכה ב') שכל הזהיר במצות ציצית זוכה
ומקבל פני שכינה

ובספר חסידים (לרבינו יהודה
החסיד מגדולי הראשונים הקדמונים) כתוב, מעשה באדם אחד שאמר לו מת אחד בחלום שימות,
ופעם אחת אמר לו התוודה (שיאמר וידוי) כי במהרה תמות, ועל כל חלום היה מתענה,
ובתוך החלום היה אומר מזמור אליך ה
' נפשי
אשא, ואחר כך כל הוידוי כולו היה אומר בבכיה. וחלה ונטה למות, וראה כנגדו ענן
בדמות אדם נושא משא גדול ובידו זהוב (מטבע חשוב) ודמות אדם אחר שמתעטף בטלית,
ואמר, בזכות שאתה בחור ואתה מתעטף בציצית (טלית), והזהוב שנתת לתלמיד חכם העני,
פדאוך מן המוות ותחיה, מיד הזיע וניצול והתרפא

לכן אף שאין חיוב ללכת עם טלית
קטן להתחייב במצות ציצית, מכל מקום ראוי ונכון מאד שכל אדם ישתדל לקיים מצוה יקרה
זו, השקולה כנגד כל המצוות, וללבוש טלית קטן תחת בגדיו במשך כל היום. ונכון לחנך
גם את הקטנים במצוה יקרה זו ולהלבישם טלית קטן (ובספר אליה רבה כתב שנכון להלביש
טלית קטן לתינוק אחר גיל שלוש שנים ועל ידי כך יזכה לנשמה גבוהה

Is One Obligated to Wear a Tallit Katan (Small
Four-Cornered Garment) at all times in order to fulfill the Mitzvah of Tzitzit?

The Gemara in Masechet
Pesachim (113b) states that there are seven kinds of individuals that are
excommunicated in Heaven and among them is one who does not don Tefillin on his
arm and head, tie Tzitzit to his garment, and place a Mezuzah on his doorpost.
The Tosafot (ibid.) write that it seems that one must purchase a garment to tie
Tzitzit onto so as to obligate one’s self in the Mitzvah of Tzitzit, just as we
find in the Gemara in Masechet Sotah (14a) that Moshe Rabbeinu longed to enter
Eretz Yisrael in order to be able to perform the Mitzvot that are specific to
the land of Israel.

The Gemara in Masechet Menachot (41a) recounts that when an angel met Rav
Ketina and saw him wrapping himself in a Tallit which was exempt from Tzitzit
(meaning a garment which did not have four corners, like most of our garments,
which is exempt from tying Tzitzit onto), he rebuked him and said, “What shall
be with the Mitzvah of Tzitzit?” Rav Ketina replied, “Do you punish for not
performing a positive commandment in a passive way as well?” (Meaning that he
was abstaining from performing a positive Mitzvah without actively doing
anything.) The angel answered him, “Indeed, at a time of wrath and day of
reckoning, we punish even for abstaining from performing a positive Mitzvah.”
The Mordechi there (Chapter 541) writes that only when one has a four-cornered
garment but looks for ways to exempt himself from this Mitzvah, such as
rounding off one of the corners, is he punished for this, just as the angel
told Rav Ketina that at a time of wrath, one is punished for abstaining from
performing positive Mitzvot. Nevertheless, all this applied only to their times
when they were accustomed to wearing four-cornered garments; however, nowadays
when we are unaccustomed to wearing four-cornered garments, there is no punishment
at all if one does not fulfill the Mitzvah of Tzitzit and even during a time of
wrath one will not be punished for this. Nonetheless, it is especially
preferable to search for a four-cornered garment so as to be able to fulfill
the Mitzvah of Tzitzit.

Based on the above, it is clear that according to the opinion of the Mordechi,
there is no actual obligation to wear a Tallit Katan with Tzitzit tied onto it,
for when the Gemara says one is punished for this, this applies only when one
has such a garment and tries to exempt himself from this Mitzvah by behaving a
crooked manner. However, nowadays when most of our garments are not
four-cornered, one need not specifically wear a four-cornered garment in order
to obligate one’s self in the Mitzvah of Tzitzit. Similarly, the Rambam
(Hilchot Tzitzit Chapter 3, Halacha 11) writes: “Although one is not obligated
to purchase a four-cornered garment a wrap himself in it in order to tie
Tzitzit onto it, nevertheless, it is not fitting for a pious individual to exempt
himself from this great Mitzvah; rather, one should always try to be wrapped
with a garment that is obligated in Tzitzit so as to fulfill this Mitzvah. One
should be extra careful with the Mitzvah of Tzitzit during prayer, for it is a
great degradation for a Torah scholar to pray without being wrapped in a
Tallit. One should always be careful regarding the Mitzvah of Tzitzit for the
Torah equates this Mitzvah to be as great as all the other Mitzvot, as the
verse states, ‘And you shall see it and you shall remember all of the Mitzvot
of Hashem and you shall perform them.’” The Tur and Shulchan Aruch (Chapter 24)
rule likewise.

The Gemara in Masechet Shabbat (153a) expounds the verse “Your clothing shall
be white at all times” to refer to the Mitzvah of Tzitzit. The Talmud
Yerushalmi (Berachot Chapter 1, Halacha 2) states that one who is meticulous
regarding this Mitzvah shall merit greeting Hashem’s holy presence.

The Sefer Chassidim (authored by Rabbeinu Yehuda HaChassid, one of the greatest
earlier Rishonim) recounts that a certain individual had a dream that a
deceased man came and told him he would die. Once, this man told him, “Confess,
for you will soon die.” The individual would fast after every dream. During the
dream, he would recite the Psalm of “By David, to you, Hashem, do I raise my
soul” followed by reciting the entire Viduy (confession) in tears. He became
deathly ill and saw before him a cloud in the form of a person carrying a load
and holding a gold coin and the form of another man wrapping himself in a
Tallit. He said, “In the merit of your wrapping yourself in a Tallit and the
gold coin that you gave to a poor Torah scholar, you have been redeemed from
death and you shall live.” He immediately perspired and was healed.

Thus, although there is no obligation to wear a Tallit Katan in order to
obligate one’s self in the Mitzvah of Tzitzit, nevertheless, it is very proper
and befitting that every individual try to fulfill this dear Mitzvah which is
equal to all other Mitzvot and to wear a Tallit Katan under one’s clothing all
day. It is also proper to educate children regarding this precious Mitzvah and
to dress them with a Tallit Katan ( the Sefer Eliyah Rabba writes that it is
proper to dress a child with a Tallit Katan from the age of three and by doing
so he will merit having a lofty soul)



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