Newsletter Parashat Miketz – Rosh Chodesh – Chanuka

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Shabbat Rosh Chodesh Chanuka

Sefer Yalkut Yosef


 3 Seferim

(1) Parashat Miketz (6 Aliyot)

2) Rosh Chodesh (7th Aliya) followed by Kadish

3) Chanuka (Maftir) followed by Kadish



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Q & A on Parashat Miketz

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

  1. What did the fat cows being eaten symbolize?
    41:4 – That all the joy of the plentiful years would be forgotten. (Not that the good years would provide food for the bad years.)
  2. How did Pharaoh's recollection of his dream differ from Nevuchadnetzar's recollection of his dream?
    41:8 – Pharaoh remembered the contents of his dream but didn't know its meaning. Nevuchadnetzar forgot even the contents of his dream.
  3. What was significant about the fact that Pharaoh dreamed repeatedly?
    41:32 – It showed that the seven good years would start immediately.
  4. What does "Tsafnat Panayach" mean?
    41:45 – He who explains things that are hidden and obscure.
  5. What happened to the Egyptians' grain that was stored in anticipation of the famine?
    41:55 – It rotted.
  6. What did Yosef require the Egyptians to do before he would sell them grain?
    41:55 – Become circumcised.
  7. Did Yaakov and his family still have food when he sent his sons to Egypt? If yes, why did he send them?
    42:1 – Yes, but he sent them because he did not want to cause envy in the eyes of those who did not have food.
  8. What prophetic significance lay in Yaakov's choice of the word "redu" — "descend" (and not "lechu" — "go")?
    42:2 – It hinted to the 210 years that the Jewish people would be in Egypt: The word "redu" has the numerical value of 210.
  9. Why does the verse say "Yosef's brothers" went down to Egypt (and not "Yaakov's sons")?
    42:3 – Because they regretted selling Yosef and planned to act as brothers by trying to find him and ransom him at any cost.
  10. When did Yosef know that his dreams were being fulfilled?
    42:9 – When his brothers bowed to him.
  11. Under what pretext did Yosef accuse his brothers of being spies?
    42:12 – They entered the city through 10 gates rather than through one gate.
  12. Why did the brothers enter the city through different gates?
    42:13 – To search for Yosef throughout the city.
  13. Who was the interpreter between Yosef and his brothers?
    42:23 – His son Menashe.
  14. Why did Yosef specifically choose Shimon to put in prison?
    42:24 – Because he was the one who cast Yosef into the pit and the one who said, "Here comes the dreamer." Alternatively, to separate him from Levi, as together they posed a danger to him.
  15. How does the verse indicate that Shimon was released from prison after his brothers left?
    42:24 – The verse says Shimon was bound "in front of their eyes," implying that he was bound only while in their sight.
  16. What was Yaakov implying when he said to his sons: "I am the one whom you bereaved"?
    42:36 – That he suspected them of having slain or sold Shimon, and that they may have done the same to Yosef.
  17. How did Reuven try to persuade Yaakov to send Binyamin to Egypt?
    42:37 – He said, "Kill my two sons if I fail to bring back Binyamin."
  18. How long did it take for Yaakov and family to eat all the food that the brothers brought back from Egypt? Give the answer in terms of travel time.
    43:2,10 – Twice the travel time to and from Egypt.
  19. How much more money did the brothers bring on their second journey than they brought on the first journey? Why?
    43:12 – Three times as much, in order to repay the money they found in their sacks and to buy more even if the price had doubled.
  20. How did the brothers defend themselves against the accusation of theft?
    44:8 – They said, "We returned the money we found in our sacks; can it be that we would steal?"


Halachot from Maran Rabbi Ovadia Yosef Ztz'l


הדלקת נר חנוכה במוצאי שבת והדלקת נר חנוכה מנר חשמל

במוצאי שבת חנוכה, מדליקים בבית הכנסת נרות חנוכה, ואחר כך מבדילים על הכוס, כדי לאחר יציאת השבת כמה שאפשר, ואף על פי שהמדליק נרות חנוכה, פורק מעליו את קדושת השבת, מכל מקום הרי כל הציבור שאינם מדליקים נשארים בקדושת השבת עד שיבדילו. וגם כדי שיהיה פרסומי ניסא בהדלקת הנרות בבית הכנסת, שהרי אם יבדילו קודם ההדלקה, כבר רוב הציבור ילכו לבתיהם קודם ההדלקה.

וכשמגיע אדם לביתו, כיוון שבלאו הכי בעצם מעשה ההדלקה מסיר מעליו קדושת השבת, לכן יקדים ההבדלה על הכוס תחילה, ואחר כך ידליק נרות, שתדיר ושאינו תדיר, תדיר קודם.

למנהג רבים ושלמים הנוהגים להחמיר שלא לעשות מלאכה במוצאי שבת, עד שיבוא זמן רבינו תם, הוא הדין שאף במוצאי שבת חנוכה צריכים להמתין שלא להדליק נרות עד זמן רבינו תם, מפני שאין זה מנהג טוב בעלמא, אלא ראוי ונכון לכל אחד ואחת לנהוג כשיטת רבינו תם, ובפרט שכן דעת מרן השולחן ערוך.

אין מברכים ברכת "בורא מאורי האש" על נרות חנוכה (וכגון בבית הכנסת שמדליקים קודם ההבדלה, או אם טעה והדליק נרות קודם ההבדלה), שהרי אסור ליהנות מנרות חנוכה, ואין מברכים "בורא מאורי האש" עד שיאותו לאורו, והיינו הנאה מאור הנר, אבל על נר השמש שהוא חול, מותר לברך "בורא מאורי האש".

לעניין הדלקת נרות חנוכה בנר חשמלי כתב מרן הרב עובדיה יוסף שליט"א, שאין יוצאים ידי חובה בהדלקת חנוכייה חשמלית, מפני שאין בחנוכייה חשמלית לא שמן ולא פתילה, והנס שהתרחש במנורת בית המקדש היה בשמן שהספיק לשמונה ימים, ולכן אף שמותר להשתמש לנר חנוכה בנרות של נפט או שמן פרפין וכדומה, מכל מקום יש דמיון בינם לבין שמן זית, מה שאין כן בחשמל, ועוד נוספו בזה סברות לאיסור הדלקת נר חנוכה בחשמל. ומכל מקום כתב מרן הרב שליט"א, שאם יזדמן שאין לאדם שום אפשרות להדליק בשמן או בשעווה, ידליק במנורה חשמלית בלא ברכה. וצריך שיהיה הנר מונח במקום שאין רגילים להניחו בשאר ימות השנה כדי שיהיה ניכר שהוא נר חנוכה.

וכבר הזכרנו בדין הדלקת נרות שבתשלגבי ברכת בורא מאורי האש בהבדלה במוצאי שבת, צריך שיהיה נר ממש עם אש גלויה, אבל אין לברך על נר חשמל. וכן הסברנו את הדין בזה לעניין נרות שבת

Lighting Chanukah Candles on Motza'ei Shabbat and Electric Chanukah Candles

On Motza'ei Shabbat Chanukah, in the synagogue the Chanukah candles are lit first and only following that is Havdala made, in order to delay the departure of Shabbat as much as possible. Although the one lighting the Chanukah candles removes the sanctity of Shabbat from himself, nevertheless, the rest of the members of the congregation who have not yet lit still remain in the sanctity of Shabbat. Also, the Chanukah candles are lit first in order to publicize the miracle, for if Havdala were to be made first, most of the congregation would have gone home before Chanukah candle lighting.

When one returns home from synagogue, since the act of lighting a fire will in any case remove the sanctity of Shabbat, he should first make Havdala and only then light Chanukah candles, for the more frequent Mitzvah should be performed first.

Those who follow the righteous custom not to do work on Motza'ei Shabbat until nightfall according to the opinion of Rabbeinu Tam should also abstain from lighting the Chanukah candles on Motza'ei Shabbat Chanukah until nightfall according to Rabbeinu Tam, for this is not merely "another good custom"; rather, it is correct and proper for everyone to follow the opinion of Rabbeinu Tam in this matter, especially since this is the opinion of Maran HaShulchan Aruch as well.

One may not recite the blessing of "Boreh Me'orei Ha'esh" on the Chanukah candles (for instance in the synagogue where Chanukah candles are lit before Havdala, or if a person mistakenly lit the Chanukah candles at home before Havdala) for one may not recite this blessing until he benefits from the flame, and it is forbidden to benefit from the light of the Chanukah candles. However, one may recite this blessing on the "Shamash" (additional) candle, for one is permitted to benefit from the Shamash.

Maran Harav Ovadia Yosef Shlit"a writes that one does not fulfill his obligation by lighting electric Chanukah lights, since an electric Menorah contains neither oil or wicks and the miracle that occurred in the Menorah of the Holy Temple was in the oil which lasted for eight days. Therefore, even though one may light Chanukah candles filled with kerosene or paraffin oil, this is because they are somewhat similar to olive oil, unlike electricity which is in no way similar to olive oil. This is in addition to other reasons to prohibit lighting electric Chanukah candles. Maran Harav Ovadia Yosef Shlit"a writes, however, that if one is in a situation where he cannot light Chanukah candles with either oil or wax candles, he may in fact light an electric Menorah without reciting a blessing. Additionally, the electric Menorah must be laid in a place where it is not usually placed the rest of the year for it to be noticeable that these are Chanukah candles.

We have already mentioned in the laws of lighting Shabbat candles that regarding the blessing of "Boreh Me'orei Ha'esh" on Motza'ei Shabbat, one must specifically use an open flame, as opposed to electric light which is invalid for this blessing. We have also previously mentioned the Halacha regarding lighting electric Shabbat candles



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