Newsletter Parshat Bamidbar – Machar Chodesh – Rosh Chodesh SIvan

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This week is 
Parashat Bamidbar
Haftara of Machar Chodesh
Rosh Chodesh Sivan
is on
Motzae Shabbat / Sunday 24th May
Shavuot Time Table
attached to this email
  Avot Ubanim
Summer Term
in the comfort of your own home, 
you choose the times (and the nash)! 
3 lucky winners a week 
1st prize £5.00 + 2 prizes!!  
to enter the raffle learn for 30 minutes with each child 
between Erev Shabbat and Motsae Shabbat. 
Then text names of children to 
raffle on Monday TBA.  
Best wishes & for more information
R' David Shasha and Rafi Marshall.   



 YOUTH minyan for Shachrit EVERY DAY
All welcome 
Please say Korbanot on your own. 
Hodu at 8:20am
Meeting ID: 305 561 402 Password: 18
Daily Shiur 
  Topic: Rabbi Stamler's Moor Lane Daily Shiur

Time: This is a recurring meeting Meet 8-8.05 pm

Learning 1 Halacha and 1 mmshna

Meeting ID: 743 6266 1737


The Sephardi Heritage Project

Meeting – Sunday 24th May 2020
Ton Tielen will talk about the Amsterdam-based Portuguese Jewish bridal society Santa Companhia de Dotar Orphas e Donzellas, known as Dotar. At 405 years it is the oldest still functioning Jewish charity in The Netherlands, and indeed in the Western Sephardic world. Though established in Amsterdam, its membership was international, and its activities encompassed the whole of the Sephardic world. The core of its archives still exists, and for the larger part is digitally available in the Amsterdam City Archives.

Topic: Dotar: The Sephardic Marriage Market
Time: May 24, 2020 07:00 PM London

Join Zoom Meeting

People without an internet connection can call in by 'phone, but obviously won't see the slides! Find your local number:

Meeting ID: 884 3810 2213
Password: 161251

This project is not subsidised. You can help cover our costs by becoming a patron. Please sign up at: Our last meeting had 100 attendees, the maximum possible with our plan. Patrons receive preferred entry.

Best wishes,

Ton Tielen and David Mendoza
The Sephardi Heritage Project




 Short outline for people who have Nachala 

The recitation of Kaddish. – unable to be done without a minyan.

Being Shaliach Tzibbur –  unable to be done without a minyan  .

The study or teaching of Torah – can be done without a minyan and advisable to learn mishnayot "Leiluy nishmat".
Lighting a candle in "menucha" of the deceased and any other sort of Mitzva  "Leiluy nishmat"  


לוח זמני תפלה לקיץ תש"פ

Summer Timetable 5780 – 2020

מוצאי שבת



סוף זמן קראת שמע

זמן שבת

פלג מנחה (תה״ד)

פלג מנחה (לבוש)

מנחה וקבלת שבת


שבת פרשת




to be read before

to be
lit by


Candle lighting

& Kabbalat Shabbat



















22/23 May

במדבר (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 ‘latest candle lighting’ column is earlier, when candles should be lit by that time, in all cases.


Q & A on Parashat Bamidbar

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

  1. Why were the Jewish People counted so frequently?
    1:1 – They are very dear to G-d.
  2. What documents did the people bring when they were counted?
    1:18 – They brought birth records proving their tribal lineage.
  3. What determined the color of the tribal flags?
    2:2 – Each tribes flag was the color of that tribes stone in the breastplate of the kohen gadol.
  4. What is the difference between an "ot" and a "degel"?
    2:2 – An "ot" is a flag, i.e., a colored cloth that hangs from a flagpole. A degel is a flagpole.
  5. How do we see that the Jews in the time of Moshe observed techum Shabbat – the prohibition against traveling more than 2,000 amot on Shabbat?
    2:2 – G-d commanded them to camp no more than 2,000 amot from the Ohel Moed. Had they camped farther, it would have been forbidden for them to go to the Ohel Moed on Shabbat.
  6. What was the signal for the camp to travel?
    2:9 – The cloud over the Ohel Moed departed and the kohanim sounded the trumpets.
  7. What was the sum total of the counting of the 12 tribes?
    2:32 – 603,550.
  8. Why are Aharon's sons called "sons of Aharon and Moshe"?
    3:1 – Since Moshe taught them Torah, its as if he gave birth to them.
  9. Who was Nadav's oldest son?
    3:4 – Nadav had no children.
  10. Which two people from the Book of Esther does Rashi mention in this week's Parsha?
    3:7 – Bigtan and Teresh.
  11. Why did the levi'im receive ma'aser rishon?
    3:8 – Since the leviim served in the Mishkan in place of everyone else, they received tithes as "payment."
  12. Which groups of people were counted from the age of one month?
    3:15, 40 – The leviim, and the firstborn of Bnei Yisrae l.
  13. Name the first descendant of Levi in history to be counted as an infant.
    3:15 – Levis daughter Yocheved was born while the Jewish People were entering Egypt. She is counted as one of the 70 people who entered Egypt.
  14. Who assisted Moshe in counting the levi'im?
    3:16 G-d.
  15. Why did so many people from the tribe of Reuven support Korach in his campaign against Moshe?
    3:29 – The tribe of Reuven was encamped near Korach, and were therefore influenced for the worse. This teaches that one should avoid living near the wicked.
  16. Why did so many people from the tribes of Yehuda, Yissachar and Zevulun become great Torah scholars?
    3:38 – The tribes of Yehuda, Yissachar and Zevulun were encamped near Moshe, and were therefore influenced for the good. This teaches that one should seek to live near the righteous
  17. In verse 3:39 the Torah states that the total number of levi'im was 22,000. The actual number was 22,300. Why does the Torah seem to ignore 300 levi'im?
    3:39 – Each levi served to redeem a first-born of the Jewish People. Since 300 leviim were themselves firstborn, they themselves needed to be redeemed, and could therefore not redeem others.
  18. The firstborn males of the Jewish People were redeemed for five shekalim. Why five shekalim?
    3:46 – To atone for the sale of Yosef, Rachels firstborn, who was sold by his brothers for five shekalim (20 pieces of silver.)
  19. During what age-span is a man considered at his full strength?
    4:2 – Between the ages of 30 and 50.
  20. As the camp was readying itself for travel, who was in charge of covering the vessels of the Mishkan in preparation for transport?
    4:5 – The kohanim.

Halachot from Maran Rabbi Ovadia Yosef Ztz'l    

שכח לומר יעלה
ויבוא, ועבר זמן התפלה

שאלה: מי ששכח להזכיר "יעלה ויבוא" בתפלת
העמידה של שחרית של ראש חודש, ונזכר בכך רק לאחר שעבר כבר זמן התפלה, מה עליו
לעשות? ומה דין אשה שהתפללה ושכחה להזכיר יעלה ויבוא

ביארנו, שמי שהתפלל תפלת העמידה של שחרית
או של מנחה של ראש חודש, ושכח להזכיר בתפלתו "יעלה ויבוא", ונזכר בכך
לאחר שסיים את התפלה, עליו לחזור ולהתפלל שנית. וכפי שנתבאר

– דין "תפלת התשלומין
לנדון השאלה שלנו, עלינו להזכיר, כי מי ששכח לגמרי להתפלל איזו תפלה, כגון שלא
התפלל שחרית, ונזכר בכך לאחר שעבר זמן אותה התפלה, הרי הדין הוא
להתפלל לאחר מכן פעמיים. ולדוגמא, מי ששכח להתפלל תפלת שחרית, ועבר זמן התפלה,
עליו לחזור ולהפלל פעמיים תפלת מנחה, הפעם הראשונה לשם תפלת מנחה, והפעם השנייה
לשם "תפלת תשלומין

למי ששכח יעלה ויבוא

הדין לגבי מי ששכח להזכיר יעלה ויבוא בתפלת העמידה, ונזכר לאחר שעבר זמן תפלת
שחרית (כלומר, עבר זמן חצות היום, ובימים אלה זמן חצות היום בארץ ישראל הוא בערך
בשעה שתים עשרה וארבעים וחמש דקות), הרי דינו של אדם זה
, הוא שווה לדין
אדם ששכח לגמרי להתפלל איזו תפלה, ועבר זמן אותה התפלה
, שעליו להתפלל את
התפלה הבאה אחריה, ובסמוך לה להתפלל "תפלת התשלומין

במקרה שלנו, שעבר זמן תפלת שחרית, ושכח להזכיר יעלה ויבא, עליו להתפלל תפלת
תשלומין של שחרית, אחרי תפלת המנחה. ולכן מיד אחרי תפלת מנחה, יעמוד שוב ויתפלל
תפלת שמונה עשרה לשם תשלומין על תפלת שחרית שלא התפלל

"יעלה ויבוא", ושכח לגמרי להתפלל מוסף

אם אדם זה טעה בכפליים, שאם לא די בכך ששכח להזכיר "יעלה ויבא" בשחרית
ששכח גם להתפלל תפלת מוסף, מכיון שלא הלך לבית הכנסת, ופרח מזכרונו כל ענין ראש
חודש, ולא נזכר בכך אלא כאשר עבר זמן התפלה. הרי שעליו להתפלל ראשית כל תפלת
"מנחה", ואחריה יתפלל "תשלומין" של שחרית, ואחר כך יתפלל תפלת
מוסף. וטעם הדבר, כי תפלת מוסף, זמנה כל היום (כלומר, מותר להתפלל מוסף אפילו אחרי
חצות היום, עד שקיעת החמה), אולם אי אפשר להתפלל מוסף לפני שחרית, מפני שתפלת
שחרית קודמת לה. ושחרית אינו יכול להתפלל כי עבר זמנה
. לכן, יתפלל
מנחה, ואחר כך תשלומין של שחרית, ואחר כך מוסף

ששכחה יעלה ויבוא

ששכחה לומר יעלה ויבוא, דינה שווה לדין האיש, שחייבת לחזור ולהתפלל שנית, עם כל
פרטי הדינים האמורים לעיל

ולסיכום: השוכח להזכיר בתפלת ראש חודש "יעלה
ויבא", חייב לחזור ולהתפלל את תפלת העמידה שנית

נזכר רק אחרי חצות היום, עליו להתפלל מנחה, ואחרי תפלת מנחה יתפלל שוב תפלת העמידה
כתשלומין על תפלת שחרית. ואם לא התפלל גם מוסף, ועבר זמן חצות היום, יתפלל מנחה,
ואחר כך תשלומין של שחרית, ואחר כך מוסף. ודין האשה שווה לדין האיש בכל פרטי
הדינים הללו

If One Forgets to
Recite "Ya'aleh Ve'Yavo" and the Time for Prayer Has Passed

one forgets to mention "Ya'aleh Ve'Yavo" in the Shacharit prayer of
Rosh Chodesh and remembers only after the time for prayer has passed, what
should one do? Additionally, what is the law regarding a woman who has
forgotten to insert "Ya'aleh Ve'Yavo" into her Rosh Chodesh prayer?

Answer: In the previous
we have discussed that
if one recites the Amidah of the Shacharit or Mincha prayer on Rosh Chodesh,
forgets to add "Ya'aleh Ve'Yavo", and remembers only after having
concluded one's Amidah prayer, one must repeat the Amidah a second time.

A Brief Overview of the Laws of a "Reimbursed" Prayer
Regarding our question, if one completely forgets to pray any given prayer, for
instance, if one has not prayed Shacharit, and the time for that prayer has
passed, one must recite the next prayer of the day twice. For example, if one
forgets to pray Shacharit and the time for Shacharit prayers has already
passed, one must then pray Mincha twice: the first time corresponding to the
Mincha prayer and the second acting as a "reimbursed" prayer for the
Shacharit one missed.

A "Reimbursed" Prayer for One Who Forgets "Ya'aleh

The above law applies to one who forgets to add "Ya'aleh Ve'Yavo" in
the Amidah prayer and remembers only after the time for praying Shacharit has
already passed (which is passed halachic midday, at this
time of year at approximately 12:45 PM in Israel and 1:00 PM in New York). The
law in such a scenario will be equal to the law of one who has completely
forgotten to pray any given prayer and the time for that prayer passes in which
case one will have to recite the following prayer of the day and immediately
afterwards recite a "reimbursement" prayer.

Thus, in our situation where one has forgotten to insert "Ya'aleh
Ve'Yavo" and the time for Shacharit has passed, one must recite a
"reimbursement" prayer for the Shacharit one has not prayed
adequately immediately after reciting the Amidah prayer of Mincha.

One Who Forgets to Mention "Ya'aleh Ve'Yavo" and Completely
Forgets to Pray Mussaf

Nevertheless, if one makes a double error, i.e. not only did one forget to
insert "Ya'aleh Ve'Yavo" in Shacharit but one has also forgotten to
pray Mussaf (seemingly because one did not attend the synagogue and it has
completely slipped his mind that the day is Rosh Chodesh) and only remembers
after the time for prayer has passed, one must first pray Mincha after which
one recites a "reimbursement" prayer for Shacharit and only then
should one pray Mussaf. The reason for this is because the time for the Mussaf
prayer spans the entire day (i.e. one may pray Mussaf even after halachic midday until sunset), however, one cannot pray Mussaf
before praying Shacharit, for Shacharit precedes Mussaf and one cannot pray
Shacharit, for the time for Shacharit has already passed. Thus, one must first
pray Mincha, then recite a "reimbursement" prayer for the inadequate
Shacharit, and only then may one pray Mussaf.

A Woman Who Forgets to Add "Ya'aleh Ve'Yavo"
The laws of a woman who forgets to insert "Ya'aleh Ve'Yavo" in her
Amidah prayer of Rosh Chodesh are equal to the laws of a man and she must
repeat the Amidah based on all of the detailed laws mentioned above and in the
previous Halacha.

Summary: One who forgets to insert "Ya'aleh Ve'Yavo" in a Rosh
Chodesh prayer must repeat the Amidah once again.

If one remembers only after halachic midday, one must
pray Mincha and immediately thereafter recite another Amidah as a
"reimbursement" prayer for Shacharit. If, in addition, one has
forgotten to pray Mussaf and halachic midday has passed,
one must first pray Mincha and then a "reimbursement" prayer for
Shacharit and then one should pray Mussaf. A woman's law is equal to a man's
regarding all of these detailed laws.

שאלה: האם נכון הדבר שאסור
לנשים לעשות מלאכה בראש חודש

תשובה: אמרו רבותינו בפרקי דרבי אליעזר, שבזמן חטא העגל, אמר אהרן
לכל עדת ישראל
"פרקו נזמי הזהב אשר באזני נשיכם בניכם ובנותיכם" כדי
להתיך את כל הזהב ולעשות ממנו את עגל הזהב. וכששמעו על כך הנשים, לא רצו לתת
נזמיהן לבעליהן
, ואמרו
להם, אתם רוצים לעשות פסל ומסכה תועבת ה' שאין בו כוח להציל, לא נשמע לכם! ונתן
להן הקדוש ברוך הוא שכרן בעולם הזה, שהן משמרות ראשי חודשים יותר מן האנשים, ושכרן
לעולם הבא שהן עתידות להתחדש כנשר נעוריהן, כמו המולד של ראשי חדשים. ולפיכך נהגו
הנשים שלא לעשות מלאכה בראש חודש. ונאמרו אודות מנהג זה עוד כמה טעמים. והטור
הוסיף טעם בשם אחיו רבי יהודה (בעל שו"ת זיכרון יהודה) לפי שהמועדים נתקנו
כנגד האבות (שהרי ישנם שלושה מועדים מן התורה, פסח, סוכות ושבועות) ושנים עשר ראשי
חדשים נתקנו כנגד שנים עשר השבטים, וכשחטאו ישראל בחטא העגל ניטלו (נלקחו) מהם
וניתנו לנשותיהם, לזכר שלא היו באותו החטא

כתב מרן הרב עובדיה יוסף זצ"ל, שלא נהגו הנשים לאסור עליהן כל מלאכה, אלא רק
מלאכות טויה (של חוטים, שהיא מלאכה קשה שהיו נוהגות הנשים לעשותה) וכדומה, וכן כתב
הגאון יעב"ץ בספרו מור וקציעה, שמלאכות קלות ממלאכת הנשים ודאי מותרות לעשותן
בראש חודש
, ולפיכך
מותרות גם לכבס במכונת כביסה שאין בה טורח כל כך, ומותרות לסרוג ולתפור לצורך בני
ביתן, אבל לא לצורך קבלת שכר מאנשים אחרים. והעובדות והעוסקות במלאכתן לצורך
פרנסתן, שאם לא יעבדו בראש חודש יפסידו פרנסתן
, מותר להן לעבוד בראש חודש.

הראשונים, היו גם אנשים רבים
, שנמנעו
מעשיית מלאכה בימי ראש חודש, מכמה טעמים, ולפיכך כתב מרן החיד"א
, שאדם הרוצה להחמיר שלא
לעשות מלאכה בראש חודש, יחשב לו הדבר לצדקה (כלומר
, לזכות מיוחדת) וכתב עוד מרן הרב זצ"ל, שהנוהג
שלא לעשות מלאכה בראש חודש
, ומקדיש
את אותו היום לתורה, אשריו ואשרי חלקו, (ואם רוצה לבטל מנהגו צריך לעשות
"התרת נדרים" אם לא אמר שעושה כן "בלי נדר

Question: Is it correct that women may not perform work
on Rosh Chodesh?

Answer: Our Sages teach us in Pirkei
De’Rabbi Eliezer that during the sin of the Golden Calf, Aharon told the entire
Jewish nation, “Remove the golden rings from the ears of your wives, sons, and
daughters” in order to melt down this gold and use it to form the Golden Calf.
When the women heard this, they refused to give their golden jewelry to their
husbands and told them, “We shall not allow you to form an idol repulsive to
Hashem which cannot save you at all!” Hashem rewarded them in this world by
having them observe Rosh Chodesh more than men. Their reward in the World to
Come is that their youthfulness shall be rejuvenated like an eagle similar to
the “rebirth” of the moon on Rosh Chodesh. It is therefore customary for women
not to perform work on Rosh Chodesh. There are several other reasons offered
for this custom. The Tur adds in the name of his brother, Rabbeinu Yehuda
(author of Responsa Zichron Yehuda), that the festivals correspond to our
Patriarchs (as there are three festivals in the Torah: Pesach, Shavuot, and
Sukkot) and the twelve Rashei Chodashim correspond to the twelve tribes. When
the Jewish nation sinned in the incident regarding the Golden Calf, Rosh
Chodesh was taken away from the men and given to the Jewish women as a
commemoration that they were not involved in this sin.

Nevertheless, Maran Rabbeinu Ovadia Yosef zt”l writes that women did not
customarily prohibit themselves from performing any kind of work and this only
applies to spinning and weaving (threads, which is an intricate and difficult
craft) and the like. Indeed, Hagaon Ya’abetz writes in his Sefer Mor Uktzia
that any works that are lighter and easier than women’s crafts are certainly
permissible on Rosh Chodesh. It is therefore permissible for women to launder
clothing in a washing machine, for this is not such a hassle. They are likewise
permitted to knit and sew when this is necessary for the members of their
household; however, they should not do so for others in order to earn a profit.
Those women who work in order to earn a living and will lose money by not
working on Rosh Chodesh may indeed work on Rosh Chodesh.

In the times of the Rishonim, there were also many men who abstained from
performing work on Rosh Chodesh for several reasons. It is for this reason that
Maran Ha’Chida writes that a man who wishes to act stringently and abstain from
performing work on Rosh Chodesh is considered especially meritorious. Maran
Harav zt”l adds that if a man abstains from performing work
on Rosh Chodesh and dedicates the entire day to Torah study is indeed very
praiseworthy. (If one wishes to annul this custom and did not say “Bli Neder”
before beginning to observe it, one must perform the order of “Annulment of


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