Newsletter Parashat Tetzave – Shabbat Zachor

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THIS Shabbat is 
Shabbat ZACHOR

Liturgy (Piyutim)

On certain
occasions piyutim are chanted during pesuqé dezimra:

On Shabat
Shira and the Seventh Day of Pesah the piyut "Ashira
keShirat Moshé
" is sung before Shirat haYam (The Song on the

On Shabat
the piyut "Mi Khamokha" is chanted during Nishmat.

On Rosh
and Yom Kipur special piyutim are chanted after Shirat
before Yishtabah, and between Yishtabah
and the Qadish. 


minhag of inserting piyutim into the prayers is actually quite ancient,
dating back at least to the times of Ribi Yehuda haLevi (c. 1000-1100 CE) who
penned the piyut "Mi Khamokha" for Shabat Zakhor
and instituted its recital in the middle of Nishmat Kol Hai.
Several Rishonim, among them the Ri miGash (d. 1141), the Rashba (d. 1310), and
the Radbaz (d. 1573), attest that this was the custom in their time, showing no
sign of disapproval. Nevertheless, this custom was met with sharp, repeated
critique by later halakhic authorities, all challenging the halakhic
basis for this custom, as it constitutes a forbidden interruption (hefseq)
in the prayers.


Maran instructs in the Shulhan 'Arukh (O"H §68:1) that it
is best to refrain from including liturgy in the Blessings of Qeriat Shema',
he makes no mention of adding liturgy in Pesuqé deZimra. The determining
factor for allowing liturgy in Pesuqé deZimra is whether or not there
exists a prohibition to add praises or Tehilim to those instituted by the Sages
as Pesuqé deZimra. The Hida in Tub 'Ayin (§18:35) cites
the opinion of Ribi David Hayim Corinaldi in this matter, denouncing the
practice of those who reserved the recital of liturgy intended for Pesuqé
(e.g. Ribi Yehuda haLevi's Mi Khamokha) until after the
repetition of the 'Amida; arguing that the Tur and Maran only took issue
with adding liturgy to the Blessings of Qeriat Shema'. The simple logic
behind Ribi Corinaldi's judgment seems to be that, since Pesuqé deZimra
were instituted as praises to G-d, additional praises, such as the piyutim,
should not be deemed an interruption therein. Still, the Hida rules that
liturgy may not be added to Pesuqé deZimra, explaining that these
praises were carefully arranged by the Sages in accordance with Qabala
and are thus strictly unchangeable.

The Minhag in K' K' Shaare Tefila, Moor Lane 

is to say the Piyut of Mi Chamocha in the middle of Nishmat


Kiddush Invitation

Beni Huri

invites the Kahal 

to a kiddush in the

Shul Hall

to celebrate the upcoming

Wedding of his son




May Hashem send 

Chatan & Kala

בריאות ברכה מזל הצלחה

ולבנות בית נאמן בישראל




Attached to this email

It contains:

  • A quiz regarding the order of events in the Megillah
  • A quiz  on the actual Megillah
  • Q and A on keeping Purim for someone who is in isolation
  • A Dvar Torah
פורים שמח!








Pre-Purim programme 
for all high school boys 
with cholent and kugel 
at Rabbi Stamler's house, 
8.45 to 9.45 pm
 with guest speaker.

Start you day learning Torah
Breakfast & Short Shiur
straight after Shacharit (8 am)

New Opportunity for learning

The Avrechim of the Kollel are able to learn with the Kahal 

from 6.50 pm till Arbit at 7.30 pm every evening

Need a partner?

contact Rabbi Stamler



  Avot Ubanim
Stay Tuned for the Summer Term  


לוח זמני תפלה לחורף תש"פ

Winter Timetable 5780 – 2019/20

מוצאי שבת



מנחה שבת

סוף זמן קריאת שמע

הדלקת נרות

מנחה וקבלת שבת


שבת פרשת






Shema before

Candle Lighting

Minha & Kabbalat Shabbat



















6/7 Mar


Shabbat Services

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews


Q & A on Parashat Tetzave

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

  1. What two precautions were taken to assure the purity of oil for the menorah?
    27:20 – The olives were pressed and not ground, and only the first drop was used.
  2. How was Aharon commanded to kindle the menorah?
    27:20 – He was commanded to kindle it until the flame ascended by itself.
  3. What does tamid mean in reference to the menorah?
    27:20 – It means that it should be kindled every night.
  4. What does kehuna mean?
    28:3 – Service.
  5. Name the eight garments worn by the Kohen Gadol.
    28:4,36,42 – Choshenephodme'ilketonetmitznefetavnettzitz, and michnasayim.
  6. To what does Rashi compare the ephod?
    28:6 – A woman's riding garment.
  7. In which order were the names of the Tribes inscribed on the ephod?
    28:10 – In order of birth.
  8. The stones of the ephod bore the inscription of the names of the sons of Yaakov. Why?
    28:12 – So that G-d would see their names and recall their righteousness.
  9. For what sins did the choshen mishpat atone?
    28:15 – For judicial errors.
  10. What are three meanings of the word mishpat?
    28:15 –
    (i) The claims of the litigants,
    (ii) The court's ruling,
    (iii) The court's punishment.
  11. What was lacking in the bigdei kehuna in the second Beit Hamikdash?
    28:30 – The Urim V'Tumim — the "Shem Ha'meforash" placed in the folds of the choshen.
  12. Which garment's fabric was woven of only one material?
    28:31 – The fabric of the me'il was made only of techelet.
  13. When the Kohen Gadol wore all his priestly garments, where on his head was the tefillin situated?
    28:37 – Between the tzitz and the mitznefet.
  14. What does the word tamid mean in reference to the tzitz? (two answers)
    28:38 –
    (i) It always atones, even when not being worn.
    (ii)The Kohen Gadol must always be aware that he is wearing it.
  15. Which garments were worn by a kohen hediot?
    28:40,42 – Ketonetavnetmigba'at, and michnasayim.
  16. During the inauguration of the kohanim, a bullock was brought as a sin offering. For what sin did this offering atone?
    29:1 – The sin of the golden calf.
  17. Moshe was commanded to wash Aharon and his sons to prepare them to serve as kohanim (29:4). How were they washed?
    29:4 – They immersed in a mikveh.
  18. What was unique about the bull sin-offering brought during the inauguration of the kohanim?
    29:14 – It is the only external sin-offering that was completely burned.
  19. How did the oil used for the meal-offering differ from the oil used for the menorah?
    29:40 – Oil for the menorah comes only from beaten olives. Oil for meal-offerings may come from either beaten olives or from ground-up olives.
  20. What does the crown on the mizbeach haketoret symbolize?
    30:3 – The crown of kehuna.
Halachot from Maran Rabbi Ovadia Yosef Ztz'l    

מהלכות מקרא מגילה

כל אדם מישראל חייב בקריאת
המגילה ביום הפורים, וצריך לקרותה בלילה ולשוב ולקרותה ביום, שנאמר "אלהי,
אקרא יומם ולא תענה ולילה ולא דומיה לי". ופסוק זה נאמר בספר תהילים בפרק
"למנצח על אילת השחר" ואמרו בגמרא (יומא כ"ט
.) שאסתר נמשלה לאיילת השחר. ולכן מפרק זה אנו למדים
לענין המגילה שנכתבה על ידי אסתר המלכה יחד עם מרדכי היהודי, והם שתקנו לנו לקרותה
בימי הפורים

ומכל מקום מכיון שאין הכל
בקיאים בקריאת המגילה, וגם לא לכולם יש מגילה כשרה כתובה על גבי קלף, לכן אנו
נוהגים לצאת ידי חובת קריאת המגילה מדין "שומע כעונה", כלומר, מי ששומע
קריאת מגילה ממי שקורא אותה מתוך מגילה כשרה, יוצא ידי חובת הקריאה כאילו הוא קרא
בעצמו. לכן קורא השליח ציבור מתוך מגילה כשרה, והוא מכוין להוציא את כלל הציבור
ידי חובת הקריאה, וגם הציבור כולו צריכים לכוין לצאת ידי חובה בקריאתו, והרי זה
כמו שהם קוראים בעצמם ממש

ואין חילוק בין האנשים לנשים
לענין חיוב שמיעת קריאת המגילה, כי אף הנשים חייבות בקריאה זו כדין הנשים, שאף הן
היו באותו נס ההצלה שבימי מרדכי ואסתר, ועוד שהנס נעשה על יד אשה, היא אסתר. ואף
על פי שבקצת מקומות נהגו שהנשים אינן שומעות מקרא מגילה אלא בלילה, אבל ביום לא
היו שומעות. אין לנהוג כן, ומצוה לבטל מנהג זה שאין לו כל יסוד בהלכה, ובודאי
הונהג על ידי עמי הארץ שבאותם המקומות. וישתקע הדבר ולא יאמר. (טבעת המלך

בעת קריאת המגילה אסור לדבר
בשום עניין עד לאחר הברכה שבסוף קריאת המגילה. ואם השומע את הקריאה עבר ודיבר
דברים אחרים בעוד שהקורא ממשיך בקריאתו, לא יצא ידי חובתו, ודינו כדין מי שלא שמע
חלק מקריאת המגילה וכפי שיבואר להלן

צריך לדקדק היטב בקריאת המגילה,
ובפרט יש להזהר בזה בזמן ששומעים את השליח ציבור קורא במגילה, שלא לאבד אף מילה
אחת מן הקריאה במגילה, משום שלדעת רבים מהפוסקים, (ומהם הרשב"א והר"ן
ועוד), אם חיסר תיבה (מילה) אחת מהמגילה לא יצא ידי חובתו

ומכל מקום אם קרה לאדם שמחמת
איזה רעש וכדומה לא שמע כמה מילים מקריאת המגילה
, יכול לקרות את אותן המילים מתוך המגילה שבידו, אפילו
אם היא אינה מגילה כשרה אלא מגילה מודפסת, ויזדרז בקריאתו וימשיך עד מקום שהשליח
ציבור קורא בו, ואז ישתוק וימשיך לשמוע הקריאה מפי השליח ציבור. (ויוצא בזה ידי
, כל זמן
ששמע לפחות את רוב קריאת המגילה מפי השליח ציבור, ורק מיעוט המגילה קרא בעצמו מתוך
המגילה המודפסת אשר בידו

אסור לאכול קודם קריאת המגילה,
ולפיכך, נשים שאינן יכולות לבוא בזמן התפילה לבית הכנסת לשמוע קריאת המגילה,
וממתינות עד שיחזרו האנשים מבית הכנסת, ורק אחר כך הן שומעות קריאת המגילה, צריכות
להזהר ביום פורים בבוקר, שלא לאכול עד אשר תשמענה בעצמן את קריאת המגילה. ומכל
מקום מותר לשתות קפה או תה או לטעום פירות קודם קריאת המגילה. וכן מותר לאכול אף
עוגה או פת פחות משיעור כביצה (שהוא שיעור חמישים וששה גרמים

והמחמירים שלא לטעום כלום קודם
מקרא מגילה, תבוא עליהם הברכה

Some Laws Regarding Megillah Reading

Every person in the Jewish
nation is obligated to read the Megillah on the day of Purim. One must read it
during the night and consequently read it again the next day, as the verse
states, “My G-d, I call out to you during the day and you do not answer; during
the night I have no rest.” This verse is written in the chapter of Tehillim
(Psalms) called “Lamnatze’ach al Ayelet HaShachar” and the Gemara in Yoma (29a)
refers to Queen Esther as the “Ayelet HaShachar”. Therefore, we learn out laws
from this chapter regarding the Megillah which was co-authored by Mordechai the
Righteous and Queen Esther since they were the ones to institute the reading of
the Megillah on the day of Purim.

However, since not everyone is an expert in Megillah reading along with the
fact that not everyone owns a kosher Megillah written on parchment, we
customarily fulfill our obligation of Megillah reading through the law of “one
who hears is like one who recites”. This means that one who hears another
reading from a kosher Megillah fulfills his obligation and it is as though he
has read the Megillah himself. Therefore, when the Chazzan reads from a kosher
Megillah while having in mind to read on behalf of the congregation and the
congregation has in mind to fulfill their own obligation as well, it is
considered as if they have actually read the Megillah on their own.

There is no distinction between men and women regarding the obligation to hear
Megillah reading, for women are just as obligated as men are since women were saved
in the same miracle during the days of Mordechai and Esther, in addition to the
fact that the miracle of Purim was brought about through a woman, namely, Queen
Esther. Although in some places it was customary for women to hear Megillah
reading only during the night but not during the day, one should not follow
this custom; this custom, which has no Halachic basis, should be nullified as
it was surely started by ignorant people. (Taba’at HaMelech)

During the time when the Megillah is being read, one may not interrupt by
speaking at all until after the blessing at the conclusion of the Megillah
reading has been recited. One who did indeed speak during Megillah reading
while the Chazzan carries on with the reading of the Megillah does not fulfill
his obligation, and his status is like one who missed a portion of the Megillah
reading, as will be explained later on.

One should listen carefully to the reading of the Megillah and one should
exercise special care not to miss hearing even one word from the reading of the
Megillah, for according to many Poskim (including the Rashba, Ran, and others),
if one misses hearing even one word of the Megillah, he has not fulfilled his

However, if it happens that one missed hearing a few words of the Megillah
because of noise and the like, one may read those words from inside the
Megillah he is holding, even if it is not a kosher Megillah; rather, even if it
is a printed one, one should quickly read the words he missed until he reaches
the place where the Chazzan is currently reading, at which point he should once
again remain silent and listen to the Chazzan’s reading. (One will
satisfactorily fulfill his obligation as long as he has heard most of the
Megillah reading from the Chazzan and he has only read a minority of it on his
own from the printed Megillah in his hands).

One may not eat before Megillah reading. Therefore, those women who do not come
to hear Megillah at the time the congregation is praying in the synagogue and
wait for their husbands to come home from synagogue and only then do they go to
hear Megillah reading should be careful not to eat anything on Purim day until
they hear Megillah reading themselves. However, they may in fact drink tea or
coffee or taste some fruit before hearing Megillah reading. Similarly, one may
also partake of some cake or even some bread less than a Kebeitza (egg’s
volume, approximately 56 grams).

Those who are careful not to taste anything before Megillah reading are
especially praiseworthy

Shabbat Shalom

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