Newsletter – Taanit Shiva Asar Betammuz – Parashat Pinchas

Thursday 9th July
Fast Commences 1:14 am
Shacharit TBC (7:15 am)
(check Whatsapp group)
Mincha 9:00 pm
Sunset 9:34 pm
Fast Concludes 10:38 pm
  Avot Ubanim
Summer Season
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.  
For more information
R’ David Shasha or Rafi Marshall. 

HaGaon Rabbi Yaakov Hillel – Straight from the Heart – 17 – Spiritual Destruction



The Sephardi Heritage Project

Meeting – Sunday 12th July 2020

Adam Brown leads the Avotaynu DNA projects, including researching the genetic origins of Western Sephardic men. The project has uncovered families in the eastern Mediterranean and Caribbean with shared ancestry, as well as showing common ancestries of families with different surnames, and proving or disproving that families of the same surname are related.

DNA research is still in its infancy, and Adam and colleagues are at the cutting edge of genetic genealogy. In his talk he will give an overview of his work, as well as share recent discoveries. Adam is a good communicator and this meeting will also be of interest to those who do not normally follow DNA research.

Topic: Researching Sephardic DNA
Time: Jul 12, 2020 07:00 PM London
(This is 7pm British summer time; GMT +1)

Join Zoom Meeting

Meeting ID: 869 1879 7131
Password: 248560

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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



















10/11 July


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 Pinchas

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

  1. Why was Pinchas not originally a kohen?
    25:13 – Kehuna (priesthood) was given to Aharon and his sons (not grandsons), and to any of their descendants born after they were anointed. Pinchas, Aharon’s grandson, was born prior to the anointing.
  2. Why was Moav spared the fate of Midian?
    25:18 – For the sake of Ruth, a future descendant of Moav.
  3. What does the yud and hey added to the family names testify?
    26:5 – That the families were truly children of their tribe.
  4. Korach and his congregation became a “sign.” What do they signify?
    26:10 – That kehuna was given forever to Aharon and his sons, and that no one should ever dispute this.
  5. Why did Korach’s children survive?
    26:11 – Because they repented.
  6. Name six families in this Parsha whose names are changed.
    26:13,16,24,38,39,42 – Zerach, Ozni, Yashuv, Achiram, Shfufam, Shucham.
  7. Who was Yaakov’s only living granddaughter at the time of the census?
    26:46 – Serach bat Asher
  8. How many years did it take to conquer the Land? How many to divide the Land?
    26:53 – Seven years. Seven years.
  9. Two brothers leave Egypt and die in the midbar. One brother has three sons. The other brother has only one son. When these four cousins enter the Land, how many portions will the one son get?
    26:55 – Two portions. That is, the four cousins merit four portions among them. These four portions are then split among them as if their fathers were inheriting them; i.e., two portions to one father and two portions to the other father.
  10. What do Yocheved, Ard and Na’aman have in common?
    26:24,56 – They came down to Mitzrayim in their mothers’ wombs.
  11. Why did the decree to die in the desert not apply to the women?
    26:64 – In the incident of the meraglim, only the men wished to return to Egypt. The women wanted to enter Eretz Yisrael.
  12. What trait did Tzlofchad’s daughters exhibit that their ancestor Yosef also exhibited?
    27:1 – Love for Eretz Yisrael.
  13. Why does the Torah change the order of Tzlofchad’s daughters’ names?
    27:1 – To teach that they were equal in greatness.
  14. Tzlofchad died for what transgression?
    27:3 – Rabbi Akiva says that Tzlofchad gathered sticks on Shabbat. Rabbi Shimon says that Tzlofchad was one who tried to enter Eretz Yisrael after the sin of the meraglim.
  15. Why did Moshe use the phrase “G-d of the spirits of all flesh”?
    27:16 – He was asking G-d, who knows the multitude of dispositions among the Jewish People, to appoint a leader who can deal with each person on that person’s level.
  16. Moshe “put some of his glory” upon Yehoshua. What does this mean?
    27:20 – That Yehoshua’s face beamed like the moon.
  17. Where were the daily offerings slaughtered?
    28:3 – At a spot opposite the sun. The morning offering was slaughtered on the west side of the slaughtering area and the afternoon offering on the east side.
  18. Goats are brought as musaf sin-offerings. For what sin do they atone?
    28:15 – For unnoticed ritual impurity of the Sanctuary or its vessels.
  19. Why is Shavuot called Yom Habikkurim?
    28:26 – The Shavuot double-bread offering was the first wheat-offering made from the new crop.
  20. What do the 70 bulls offered on Succot symbolize?
    29:18 – The seventy nations.

Halachot from Maran Rabbi Ovadia Yosef Ztz’l  


ברכת שהחיינו בימי בין המצרים

ברכה על פרי חדש בימי בין

ליזהר מלברך ברכת “שהחיינו” בימי בין המצרים, מליל שבעה עשר בתמוז ועד
אחרי תשעה באב, על פרי חדש, או על בגד חדש. ויניח את הפרי או הבגד עד לאחר תשעה
באב, ולא יאכלנו בלא לברך שהחיינו

המנהג הוא מספר חסידים שכתב שלא היו אוכלים פרי חדש בבין המצרים, כי אמרו, איך
שהחיינו וקיימנו והגיענו לזמן הזה” והוא זמן פורענות
וימי צרה לעם ישראל
. וכן
כתב מרן בשלחן ערוך, שטוב להזהר מלומר “שהחיינו” בבין המצרים על פרי או
על מלבוש. ואף רבינו האר”י כתב, שאין לברך שהחיינו בימי בין המצרים. וכן
הסכימו רוב האחרונים. (חזון עובדיה עמוד קכט

(אשה בהריון) שרואה פרי חדש ומתאווה לאכול ממנו. מותר לה לאכול פרי חדש בימי בין
המצרים. ותברך עליו שהחיינו

שבתוך ימי בין המצרים מותר לברך שהחיינו על פרי חדש או על בגד חדש. ומכל מקום אחר
ראש חודש אב, נכון להחמיר שלא לברך שהחיינו על בגד חדש אפילו בשבת. ומכל מקום על
פרי חדש יש להקל לברך אף בשבת זו שאחר ראש חודש אב

שלכאורה אין לחלק בזה בין פרי לבגד, שבשני המקרים הוא אומר “שהחיינו וקיימנו
והגיענו לזמן הזה” על זמן שהוא ימי אבלות. מכל מקום יש הטעם לחלק בין בגד
לפרי, משום שלדעת הרמ”א אסור ללבוש בגד חדש אחר ראש חודש אב, וזאת ללא קשר
לברכת שהחיינו. אבל באכילת פרי חדש אין איסור מצד עצם אכילת הפרי
, רק מצד ברכת שהחיינו שאין
לברכה בימים אלו, לפיכך פרי חדש מותר לאכלו בשבת אף לאחר ראש חודש אב, אבל בבגד
נכון להחמיר. וכן פסק מרן רבינו עובדיה יוסף שליט”א בספרו שו”ת יחוה דעת
(ח”א סימן לז

ולסיכום: אין לברך שהחיינו על בגד או פרי
חדש בימי בין המצרים. ובשבתות שבימי בין המצרים אפשר להקל בדבר. ובשבת שחלה אחר
ראש חודש אב, יש להחמיר בזה לגבי בגד חדש, אבל לגבי פרי חדש אפשר להקל

לקנות בגדים חדשים בימי בין המצרים, עד ראש חודש אב. אך אין ללובשם עד לאחר תשעה
באב. כמו שכתבנו

Reciting the “Shehecheyanu” Blessing during the “Three

It is proper to abstain from
reciting the “Shehecheyanu” blessing during the three weeks between the
Seventeenth of Tammuz and the Ninth of Av on a new fruit or a new garment. One
should leave the new fruit or garment for after Tisha Be’av rather than to eat
the fruit or wear the garment without reciting “Shehecheyanu.”

The source for this custom can be found in the Sefer Chassidim who writes that
they would not eat a new fruit during the “Three Weeks,” for how can one recite
the blessing of “Who has given us life, sustained us, and allowed us to reach
this time,” during such a tragic period? Maran HaShulchan Aruch likewise writes
that it is preferable to abstain from reciting the “Shehecheyanu” blessing on a
new fruit or garment during the “Three Weeks.” Rabbeinu Ha’Ari z”l rules likewise as do the
consensus of the Acharonim. (Chazon Ovadia-Arba Ta’aniyot, page 129)

If a pregnant woman sees a new fruit during the “Three Weeks” and craves it,
she may indeed eat this fruit during this time and she should recite the
“Shehecheyanu” blessing before eating it.

On Shabbatot that fall out during the “Three Weeks,” one may recite
“Shehecheyanu” on a new fruit or garment. Nevertheless, following Rosh Chodesh
Av, it is preferable to abstain from reciting “Shehecheyanu” on a new garment even
on Shabbat. However, regarding reciting the “Shehecheyanu” blessing on a new
fruit on the Shabbat following Rosh Chodesh Av, one may be lenient and do so.

Although it would seem that there should be no distinction between reciting
“Shehecheyanu” on a new fruit or a new garment, for one is ultimately
exclaiming that Hashem has “Given us life, sustained us, and allowed us to
reach this time” in both instances during a period of mourning, nevertheless,
the difference between a garment and a fruit is that according to the Rama,
following Rosh Chodesh Av, one may not wear a new garment regardless of its
“Shehecheyanu” blessing; however, regarding eating a new fruit, there is no
prohibition to do so due to the essence of the fruit; rather it is only prohibited
because of the “Shehecheyanu” blessing that must be recited on it that should
not be recited during this time of year. Thus, a new fruit may be eaten on the
Shabbat following Rosh Chodesh Av; however, regarding wearing a new garment on
this Shabbat, one should act stringently and not do so. Maran Harav Ovadia
Yosef Shlit”a rules accordingly in his Responsa Yechave Da’at (Volume 1,
Chapter 37).

Summary: One should not recite the “Shehecheyanu” blessing on a new
fruit or a new garment during the “Three Weeks.” There is room for leniency,
however, on Shabbatot which fall out during the “Three Weeks.” Nevertheless, on
the Shabbat following Rosh Chodesh Av, one should be stringent regarding a new
garment but there is still room for leniency regarding a new fruit.

It is permissible to purchase new clothing during this period until Rosh
Chodesh Av; however, they should not be worn until after Tisha Be’av, as we
have explained


שמיעת כלי זמר בימי בין המצרים

שמיעת מוזיקה וריקודים בימי בין

לעשות ריקודים ומחולות בימים שבין שבעה עשר בתמוז לתשעה באב, ואפילו בלא כלי נגינה

וכל זה
הוא אפילו בריקודים המתנהלים על פי ההלכה, ומנהגי הצניעות המקודשים לעם ישראל,
אנשים לבד ונשים לבד, במחיצה מפסקת שאינם רואים אלו את אלו, אבל ריקודים מעורבים
אנשים ונשים יחדיו, אסורים בהחלט באיסור חמור בכל ימות השנה

אף על
פי שמעיקר הדין, מותר לשמוע בשאר ימות השנה דרך הרשם קול, טייפ או דיסק וכדומה,
שירים, ובפרט שירי קודש, המלווים על ידי כלי נגינה, מכל מקום, כתב מרן רבינו
עובדיה יוסף שליט”א, שבימי בין המצרים יש להמנע מכך. וכבר הארכנו בזה במקום
אחר. ומכל מקום, בשמחת מצוה, כגון שמחת חתן וכלה, או בשמחת ברית מילה, או בסעודת
פדיון הבן, או בר מצוה, או סיום מסכת, מותר לשמוע שירי קודש המלווים בכלי נגינה,
שכל שהיא שמחה של מצוה, יש להקל בדבר

בפה בימי בין המצרים

שהיא בפה, בלא כלי זמר, מותר לשורר בימים אלה. וכל שכן שיש להקל בזה בשבתות של ימי
בין המצרים, ואפילו בתשעה באב שחל להיות בשבת, מותר לשורר שירי קודש לכבוד שבת

שפרנסתו מנגינה על כלי זמר

שפרנסתו לנגן בכלי זמר אצל גויים, מותר לו להמשיך לנגן בכלי זמר עד שבוע שחל בו
תשעה באב (והשנה, תשע”ב, אין דין שבוע שחל בו). וכמו כן מורה לנגינה, שמלמד
תלמידים לנגן על כינור וכדומה, ויש לו הפסד ממון, אם לא ילמד בימים אלה, מותר לו
להמשיך ללמד נגינה עד שבוע שחל בו תשעה באב. ונכון להחמיר בזה מיום ראש חודש אב.
וכמו שיש להקל בזה למורה שמלמד נגינה, כמו כן מותר הדבר לתלמיד הלומד נגינה בימים

שמשמיעים בהם מוזיקה

של ילדים, או גני ילדים הפועלים בימי בין המצרים, ובמסגרת פעולתם משמעים בהם שירים
המלויים בכלי נגינה, יש להקל להם להשמיע שירים אלה בימי בין המצרים. כן פסק מרן
הרב שליט”א, וכן פסק הגאון רבי יעקב קמינצקי ז”ל

Listening to Music during the “Three Weeks”

Listening to Music during the
“Three Weeks”

All forms of dancing are forbidden during the three weeks between the
Seventeenth of Tammuz and the Ninth of Av, even when there is no musical

This applies even when the dancing conforms to the laws of modesty and holiness
observed by the Jewish nation, i.e. men dancing alone and women dancing alone
with a partition separating them so that they do not see each other. However,
men and women dancing together is absolutely forbidden all year round.

Although during the rest of the year one may listen to music from a tape
recorder, cassette, CD, and the like, especially songs with holy words that are
accompanied by musical instruments, Maran Harav Ovadia Yosef Shlit”a writes
that during the “Three Weeks,” one should refrain from doing so. Nevertheless,
when it comes to a celebration of a Mitzvah, such as a wedding, Berit Milah,
the festive meal of a Pidyon Haben (redeeming of the firstborn), Bar Mitzvah,
or conclusion of a tractate of the Talmud, one may listen to songs with holy
words that have musical accompaniment, for as long as it is in celebration of a
Mitzvah, one can be lenient regarding this matter.

Singing during the “Three Weeks”
Singing, without musical accompaniment, is permissible during this time. One
can certainly be lenient regarding this matter on the Shabbatot that fall out
during the “Three Weeks”; indeed, even on Tisha Be’av that falls out on
Shabbat, one may sing songs in honor of Shabbat.

One Whose Livelihood Depends on Playing a Musical Instrument
If one’s job is to play a musical instrument for non-Jews, he may continue to
play music until the week that Tisha Be’av falls out during (meaning the Sunday
before Tisha Be’av, this year, 5771, on Sunday, the 7th of Av).
Similarly, a music teacher who teaches students to play musical instruments
such as the violin and the like, if he will incur a monetary loss by not
teaching during this period, he may indeed continue to teach playing music
until the Sunday before Tisha Be’av. It is preferable, nonetheless, to be
stringent regarding this matter from Rosh Chodesh Av. Just as a music teacher
may be lenient regarding this matter, so too, a student learning to play a
musical instrument may continue to do so during this period.

Playing Music in Camps
Camps or Day-Care programs that operate during the “Three Weeks” and play songs
with musical accompaniment as part of their daily routines may be lenient and
continue to so during the “Three Weeks.” Maran Harav Ovadia Yosef Shlit”a and
Hagaon Harav Yaakov Kamenetzky zt”l rule likewise.




Shabbat Shalom

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