Newsletter Parashat Korach

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 YOUTH minyan for Shachrit EVERY DAY
All welcome 
Please say Korbanot on your own. 
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Learning 1 Halacha and 1 mishna
Meeting ID: 743 6266 1737


The Sephardi Heritage Project

Meeting – Sunday 28th June 2020

Aviva Ben-Ur will join the Sephardic World to discuss “Suriname: Jewish Autonomy in a Slave Society” on Sunday 28 June. This is an important and emotive subject that deserves serious discussion. There is no charge to attend the event.

Jewish Autonomy in a Slave Society explores the political and social history of the Jews of Suriname, a Dutch colony on the South American mainland just north of Brazil. Suriname was home to the most privileged Jewish community in the Americas where Jews, most of Iberian origin, enjoyed religious liberty, were judged by their own tribunal, could enter any trade, owned plantations and slaves, and even had a say in colonial governance.

Topic: Jewish Autonomy in a Slave Society
Time: Jun 28, 2020 07:00 PM London
(This is 7pm British summer time; GMT +1)

Join Zoom Meeting

Join by phone! Find your local number:

Best wishes,

Ton Tielen and David Mendoza
Sephardic World  


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



















26/27 June


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 Korach

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

  1. Why did Datan and Aviram join Korach?
    16:1 – Because they were his neighbors.
  2. Why is Yaakov's name not mentioned in Korach's genealogy?
    16:1 – Yaakov prayed that his name not be mentioned in connection with Korach's rebellion (Bereishet 49:6).
  3. What motivated Korach to rebel?
    16:1 – Korach was jealous that Elizafan ben Uziel was appointed as leader of the family of Kehat instead of himself.
  4. What did Korach and company do when Moshe said that a techelet garment needs tzizit?
    16:1 – They laughed.
  5. What warning did Moshe give the rebels regarding the offering of the incense?
    16:6 – Only one person would survive.
  6. Did Moshe want to be the kohen gadol?
    16-6 – Yes.
  7. What event did Korach not foresee?
    16:7 – That his sons would repent.
  8. What does the phrase rav lachem mean in this week's Parsha? (Give two answers.)
    16:7,3 – Rav lachem appears twice in this week's Parsha. It means "much more than enough greatness have you taken for yourself (16:3)" and "It is a great thing I have said to you (16:17)."
  9. What lands are described in this week's Parsha as "flowing with milk and honey"?
    16:12 – Egypt and Canaan.
  10. When did Moshe have the right to take a donkey from the Jewish community?
    16:15 – When he traveled from Midian to Egypt.
  11. What did Korach do the night before the final confrontation?
    16:19 – Korach went from tribe to tribe in order to rally support for himself.
  12. What sin did Datan and Aviram have in common specifically with Goliath?
    16:27 – They all blasphemed.
  13. Before what age is a person not punished by the Heavenly Court for his sins?
    16:27 – Twenty years old.
  14. What happens to one who rebels against the institution of kehuna? Who suffered such a fate?
    17:5 – He is stricken with tzara'at, as was King Uziyahu (Divrei HaYamim II 26:16-19).
  15. Why specifically was incense used to stop the plague?
    17:13 – Because the people were deprecating the incense offering, saying that it caused the death of two of Aharon's sons and also the death of 250 of Korach's followers. Therefore G-d demonstrated that the incense offering was able to avert death, and it is sin, not incense, which causes death.
  16. Why was Aharon's staff placed in the middle of the other 11 staffs?
    17:21 – So people would not say that Aharon's staff bloomed because Moshe placed it closer to the Shechina.
  17. Aharon's staff was kept as a sign. What did it signify?
    17:25 – That only Aharon and his children were selected for the kehuna.
  18. Why are the 24 gifts for the kohanim taught in this week's Parsha?
    18:8 – Since Korach claimed the kehuna, the Torah emphasizes Aharon's and his descendants' rights to kehuna by recording the gifts given to them.
  19. Who may eat the kodshei kodashim (most holy sacrifices) and where must they be eaten?
    18:10 – Male kohanim may eat them and only in the azara (forecourt of the Beit Hamikdash).
  20. Why is G-d's covenant with the kohanim called "a covenant of salt"?
    18:19 – Just as salt never spoils, so this covenant will never be rescinded.

Halachot from Maran Rabbi Ovadia Yosef Ztz'l    

חימום מאכלים שיש בהם רוטב בשבת

בהלכה הקודמת ביארנו, שכשם
שאסור לבשל בשבת על גבי אש גלויה, כמו כן אסור לבשל בשבת על גבי פלאטה חשמלית. ורק
לענין חימום תבשיל שהתבשל כבר לפני שבת, יש חילוק בין אש גלויה לפלאטה חשמלית. שעל
גבי אש גלויה אסור אפילו לחמם תבשיל
ואילו על גבי פלאטה חשמלית, מותר
לחמם תבשיל בשבת, בתנאי שלא מדובר בתבשיל
כמו מרק, אלא בתבשיל "יבש", כמו חלה או לחם. וביארנו את טעמי הדברים

תבשיל שרובו רוטב
תבשיל שרובו רוטב, ומיעוטו יבש,
כגון מרק ירקות וכדומה, אסור להניחו בשבת על גבי הפלאטה, מפני שבדבר שהוא לח
(רטוב), יש בישול אחרי בישול כמו שביארנו. אבל תבשיל שהוא יבש לגמרי, כגון בורקס
וכדומה, או חלה של שבת, מותר להניחו על גבי הפלאטה בשבת
, או על גבי כירה
המכוסה בטס של מתכת, מפני שבדבר שהוא יבש, אין בו בישול אחרי בישול, ומכיון שנתבשל
כבר מערב שבת, אין כאן מעשה איסור לחממו שוב ביום השבת

מאכל שמיעוטו רוטב
ומאכל שרובו יבש, אך מיעוטו
רוטב, כגון אורז, שיש בו מעט לחלוחית, דינו כדין מאכל יבש, שמותר להניחו על גבי
הפלאטה בשבת, מפני שאין בישול אחר בישול ביבש. ואף בדבר שיש בו רוטב, אם החימום
גורם לרוטב לרדת מערכו, (ובלשון הפוסקים, שהוא "מצטמק ורע לו", שאינו
משתבח בחימום נוסף, אלא להיפך הוא יורד מערכו על ידי כך), מותר לחממו בשבת על גבי
פלאטה או כירה המכוסה בטס של מתכת

אופן שניתן לחמם מאכל לח בשבת
והרוצה לחמם מאכלים בשבת, ויש
בהם רוטב, או שהם לחים לגמרי, כגון מרק ירקות וכדומה
(מלבד מים רגילים,
שעצם החימום שלהם הוא בישולם, ולכן אין כל היתר לחממם בשבת על גבי פלאטה), יש עיצה
שיוכל לעשות כן ללא חשש, על ידי שיכוין "שעון שבת", המכבה את הפלאטה
בשעה מסויימת, ובשעה שהפלאטה כבויה, יוכל להניח על גביה כל מה שירצה, ואפילו מרק,
ואחר כך כשתדלק הפלאטה יתחממו כל המאכלים
, ובזה יש להקל אף
לכתחילה לצאת מידי כל חשש

אין לחמם בשבת שום מאכל
על גבי אש גלויה. אבל על גבי כיריים המכוסות בטס של מתכת, או על גבי פלאטה חשמלית,
מותר לחממם מאכל יבש. אבל מאכל לח, כגון מרק, אין לחמם בשבת. ואם הוא מניח את
המאכלים על גבי הפלאטה בשעה שהיא כבויה על ידי שעון, מותר לעשות כן אף לכתחילה,
ואז מותר גם להניח על גבי הפלאטה מרק ירקות או כל מה שירצה, ולאחר מכן תדלק הפלאטה
ויתחממו המאכלים לכבוד שבת

Warming up Foods which have Sauce on Shabbat

In the previous Halacha we have discussed that just as it is
forbidden to cook on top of an open flame on Shabbat, it is likewise forbidden
to cook on top of an electric hotplate. The only distinction between an open
flame and an electric hotplate exists regarding a food which was already cooked
before Shabbat: Whereas it is forbidden to even warm up a pre-cooked food on an
open flame on Shabbat, it is permissible to warm up such a food on an electric
hotplate on Shabbat as long as the food is considered "dry", such as
bread or Challah and not "moist", such as a soup. We have likewise
explained the reasons for this.

A Dish Mostly Comprised of Sauce
A dish which contains mostly liquids and only a minority of "dry" or
solid food, such as a vegetable soup, may not be placed on an electric hotplate
on Shabbat since the prohibition of "cooking after cooking" on
Shabbat indeed applies to "moist" foods. However, a food which is
completely dry, such as a Bourekas or bread may be placed on an electric
hotplate or a stovetop covered with a layer of metal, for the prohibition of "cooking
after cooking" does not apply to "dry" foods. Thus, since this
food was fully-cooked before Shabbat, there is no prohibition to warm it up on

A Dish which Contains a Minority of Sauce
A food which is mostly dry but contains a little bit of sauce, such as a dish
of rice which has some moisture to it, is considered like a completely dry food
which is permitted to be warmed up on an electric hotplate on Shabbat, for
"cooking after cooking" does not apply to dry foods. Even if a dish
contains sauce but cooking it causes the sauce or liquid to decrease in quality
and not get better, it is indeed permissible to warm up such a dish on an
electric hotplate or a stovetop covered with a metal sheet on Shabbat.

The Permissible Way to Warm up a Liquid Dish on Shabbat
If one would like to warm up a dish containing sauce or a completely liquid
dish, such as a vegetable soup and the like (besides for water, for warming up
water is in essence its cooking and there is therefore no recourse for warming
up water on a hotplate on Shabbat), there is a halachically acceptable way to
do so: One should set a timer to turn the hotplate off at a certain hour. When
the hotplate is off, one may place anything he likes, even a soup, on top of it
so that when it turns back on, whatever is on it will get warmed. In this
manner, there is room for leniency without any concern.

Summary: One may not heat up any dish or food on an open flame on
Shabbat. However, it is permissible to warm up a dry food on a stovetop covered
with a layer of metal or an electric hotplate on Shabbat. Nevertheless, one may
not warm up a liquid dish, such as a soup, on Shabbat. If one places the dishes
on the hotplate when it is turned off by a timer, this is completely
permissible; in this way, one may place even a soup or anything else he wishes
and when the hotplate turns on again as a result of the timer, the foods will
be permissibly reheated in honor of Shabbat


Shabbat Shalom

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