Newsletter Parashat Vayishlach

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Yaacov ben Chana Debora
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לוח זמני תפלה לחורף תשפ״ב

Winter Timetable 5782 – 2021/22

מוצאי שבת

ערבית
)
מוצש(

שקיעה

מנחה שבת

סוף זמן קריאת שמע

הדלקת נרות

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Sunset

Minha

Shema before

Candle Lighting

Minha & Kabbalat Shabbat

Date

Parasha

PM

PM

PM

PM

AM

PM

PM

 

 

5:00

5:00

4:03

3:25

9:49

3:51

3:51

19/20 Nov

וישלח

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Shiur continues on lel Shabbat 

for 15 minutes after Arbit

on the subject of 

Kedushat Shabbat  

by Rabbi Schlama 

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Check the attachment for the answers 
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Q & A Parashat Vayishlach
  1. What sort of messengers did Yaakov send to Esav?
    32:4 – Angels.
  2. Why was Yaakov both “afraid” and “distressed”?
    32:8 – He was afraid he would be killed. He was distressed that he would have to kill.
  3. In what three ways did Yaakov prepare for his encounter with Esav?
    32:9 – He sent gifts, he prayed, and he prepared for war.
  4. Where did Dina hide and why?
    32:23 – Yaakov hid her in a chest so that Esav wouldn't see her and want to marry her.
  5. After helping his family across the river, Yaakov remained alone on the other side. Why?
    32:25 – He went back to get some small containers he had forgotten.
  6. What was the angel forced to do before Yaakov agreed to release him?
    32:27 – Admit that the blessings given by Yitzchak rightfully belong to Yaakov.
  7. What was it that healed Yaakov's leg?
    32:32 – The shining of the sun.
  8. Why did Esav embrace Yaakov?
    33:4 – His pity was aroused when he saw Yaakov bowing to him so many times.
  9. Why did Yosef stand between Esav and Rachel?
    33:7 – To stop Esav from gazing at her.
  10. Give an exact translation of the word nisa in verse 33:12.
    33:12 – It means “travel”. It does not mean “we will travel.” This is because the letter nun is part of the word and does not mean ‘we’ as it sometimes does.
  11. What happened to the 400 men who accompanied Esav?
    33:16 – They slipped away one by one.
  12. Why does the Torah refer to Dina as the daughter of Leah and not as the daughter of Yaakov?
    34:1 – Because she was outgoing like her mother, Leah.
  13. Whom should Shimon and Levi have consulted concerning their plan to kill the people of Shechem?
    34:25 – Their father, Yaakov.
  14. Who was born along with Binyamin?
    35:17 – His two triplet sisters.
  15. What does the name Binyamin mean? Why did Yaakov call him that?
    35:18 – Ben-Yemin means “Son of the South.” He was the only son born in the Land of Israel, which is south of Aram Naharaim.
  16. The Torah states, “The sons of Yaakov were twelve.” Why?
    35:22 – To stress that all of them, including Reuven, were righteous.
  17. How old was Yaakov when Yosef was sold?
    35:29 – One hundred and eight.
  18. Esav changed his wife's name to Yehudit. Why?
    36:2 – To fool Yitzchak into thinking that she had abandoned idolatry.
  19. Which three categories of people have their sins pardoned?
    36:3 – One who converts to Judaism, one who is elevated to a position of leadership, and one who marries.
  20. What is the connection between the Egyptian oppression of the Jewish people and Esav's decision to leave the land of Canaan?
    36:6 – Esav knew that the privilege of living in the Land of Israel was accompanied by the prophecy that the Jews would be “foreigners in a land not their own.” Therefore Esav said, “I'm leaving. I don't want the Land if it means I have to pay the bill of subjugation in Egypt.”

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

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

שאלה:
האם מותר להתפלל עם פיז'מה
?

תשובה: ביארנו בהלכה הקודמת,
שהמתפלל,
צריך שיכין מקום ראוי לתפלתו, וצריך שיכין כראוי את בגדיו, גופו ומחשבתו, כמו
שנאמר בספר עמוס: “הִכּוֹן לִקְרַאת אֱלֹהֶיךָ יִשְׂרָאֵל
“.

ולפיכך
כתב הרמב”ם (בפ”ה מהלכות תפלה הלכה ה), על המתפלל “לתקן מלבושיו
תחלה
, ומציין
עצמו ומהדר, שנאמר השתחוו לה' בהדרת קדש, ולא יעמוד אדם בתפלה באפונדתו”
(שהוא בגד שלא לובשים כאשר עומדים בפני אדם חשוב), מפני שבשעת התפלה יש לעמוד
בלבוש מכובד ומסודר
.

ולפי
זה נראה שבודאי אין לאדם בריא לעמוד בתפלה עם בגד שינה “פיז'מה”, שאין
הדרך כלל לעמוד בפיז'מה בפני שום אדם, ובודאי שלא בפני אדם חשוב. והמתפלל חייב
לעמוד בתפלה כשהוא מהודר ומצויין בלבושו, כמו שפסק הרמב”ם
.

ולגבי
אדם חולה, כבר מצאנו שהיקלו לגביו בענינים אלו, לגבי תפלה, שהרי כל אדם חייב
להתפלל כשהוא עומד, ואילו לגבי חולה פסק מרן (סימן צד) שאם אינו יכול לכוין כשהוא
עומד מרוב חולשה, רשאי להתפלל כשהוא שוכב על צדו. ולפיכך כתב הגאון רבי עובדיה
הדאיה ז”ל בספרו שו”ת ישכיל עבדי (חלק שמיני, השמטות סימן ב), שהוא הדין
לגבי בגדים, שאין מחייבים אדם חולה ללבוש בגדים כדי להתפלל, ורשאי להתפלל כשהוא
לובש “פיז'מה” ובתנאי שהיא נקייה כראוי
.

ולסיכום: אסור להתפלל עם בגד “פיז'מה”. ולאדם
חולה שקשה לו ללבוש בגדים, יש להקל שיתפלל עם בגד פיז'מה, ויקפיד על נקיותה
.

ולא
נוכל שלא להזכיר את זכרונו הטהור של מרן רבינו הקדוש רבי עובדיה יוסף זצ”ל,
בימי חוליו האחרון, למרות שסבל כאבים עזים בכל גופו, השתדל עד כלות הכוחות לעמוד
בתפלת העמידה, והיה לבושו נאה ומסודר, ומעתיר בתפלה על כל ישראל, עד שבעוונות
הרבים גבר חוליו ואיבדנו כלי חמדה. תהא נשמתו צרורה בצרור החיים, ויעמוד מליץ טוב
לצדקנו, לראות בתחיית המתים, עין בעין בשוב ה' ציון. אמן כן יהי רצון
.

 Can one pray while wearing pajamas?

Answer:
In
the
previous
Halacha
we have
established that before praying, one must prepare a fitting place, proper
attire, and cleanse one’s body and thoughts, as the verse in the book of Amos
states, “Prepare yourself before your G-d, Israel.”

Thus, the Rambam (Chapter 5 of Hilchot Tefillah, Halacha
5) writes that “one must prepare appropriate clothing first in order to glorify
one’s self, as the verse states, ‘Bow to Hashem through glorious sanctity.’ One
should not pray while wearing an apron” (which is not a garment one would wear
when standing before an important official), for one must wear respectful
clothing while praying.

It is therefore clear that a healthy individual should not pray while wearing
pajamas, for one does not stand before even ordinary people while wearing pajamas
and certainly not before important people. One praying must stand do so in
respectable and glorified clothing just as the Rambam rules.

Regarding someone ill, we find that our Sages were lenient with regards to an
ill individual, for instance, although one must pray while standing, Maran
Ha’Shulchan Aruch (Chapter 94) rules that an ill person who cannot stand as a
result of his weakness may pray while lying on his side. Based on this, Hagaon
Harav Ovadia Hedaya zt”l
writes in his Responsa Yaskil Avdi (Volume 8, glosses to Chapter 2) that the
same applies regarding clothing and an ill individual need not change his
clothing and he may pray in pajamas, as long as the pajamas are adequately
clean.

Summary: One may not pray while wearing pajamas. An ill individual who
has difficulty changing his clothes may pray while wearing pajamas as long as
they are clean and unsoiled.

On a nostalgic note, during his final illness, although Maran Rabbeinu Ovadia
Yosef zt”l suffered
tremendous pain throughout his body, he exerted much effort with the minimal
amount of strength he had to recite the Amida prayer while standing and while
wearing respectable attire. In this way, he would stand and beseech Hashem on
behalf of the entire Jewish nation until he unfortunately departed us for the
Heavenly Yeshiva. May his soul be bound in the eternal bond and may we soon be
reunited with him as we witness the Final Redemption and the Resurrection of
the Dead, Amen.

 



Newsletter Parashat Vayetze

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Please pray for the 
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Shemuel Chaim ben Aiysha
Yaacov ben Chana Debora
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לוח זמני תפלה לחורף תשפ״ב

Winter Timetable 5782 – 2021/22

מוצאי שבת

ערבית
)
מוצש(

שקיעה

מנחה שבת

סוף זמן קריאת שמע

הדלקת נרות

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Sunset

Minha

Shema before

Candle Lighting

Minha & Kabbalat Shabbat

Date

Parasha

PM

PM

PM

PM

AM

PM

PM

 

 

5:08

5:08

4:13

3:35

9:42

4:01

4:01

12/13 Nov

ויצא

******

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Shiur continues on lel Shabbat 

for 15 minutes after Arbit

on the subject of 

Kedushat Shabbat  

by Rabbi Schlama 

*****

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Check the attachment for the answers 
*****
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image.png
after Mincha (3:35 pm) in the hall
****
Avot Ubanim 2021 Nov 2.png
THIS WEEK 6:25 pm
*******
Youth Library Feb 21 Allowing books to be read in shul.gif
********
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Would you like to do some Keriat Hatorah – Torah reading?
Committed to doing a reading and finding it hard?
Need to cancel or make a change?
Want to be added to the Keriat HaTorah roster?
Please contact 
Yehoshua Jacobs
********************
Q & A Parashat Vayetze
  1. When Yaakov traveled to Charan, the Torah stresses that he departed from Beer Sheva. Why?
    28:10 – The departure of a righteous person leaves a noticeable void in that place.
  2. On the night of his dream, Yaakov did something he hadn't done in 14 years. What?
    28:11 – Sleep at night lying down.
  3. G-d compressed the entire Land of Israel underneath the sleeping Yaakov. What did this symbolize?
    28:13 – That the Land would be easy for his descendants to conquer.
  4. Yaakov said “I will return with shalom.” What did he mean by “shalom”?
    28:21 – Completely without sin.
  5. Why did Yaakov rebuke the shepherds?
    29:7 – He thought they were loafing, stopping work early in the day.
  6. Why did Rachel, and not her brothers, tend her father's sheep?
    30:27 – Her brothers weren't born yet.
  7. Why did Yaakov cry when he met Rachel?
    29:11 – He saw prophetically that they would not be buried together; or because he was penniless.
  8. Why did Lavan run to greet Yaakov?
    29:13 – He thought Yaakov was carrying money.
  9. Why were Leah's eyes tender?
    29:17 – She cried continually because she thought she was destined to marry Esav.
  10. How old was Yaakov when he married?
    29:21 – Eighty-four.
  11. What did Rachel find enviable about Leah?
    30:1 – Her good deeds, thinking they were the reason Leah merited children.
  12. Who was Yaakov's fifth son?
    30:5 – Dan.
  13. Who was Leah's handmaiden? Was she older or younger than Rachel's handmaiden?
    30:10 – Zilpah. She was younger.
  14. How do you say dudaim in Arabic?
    30:14 – Jasmine (Yasmin).
  15. “G-d remembered Rachel” (30:22). What did He remember?
    30:22 – That Rachel gave Leah the “signs of recognition” that Yaakov had taught her, so that Leah wouldn't be embarrassed.
  16. What does “Yosef” mean? Why was he named that?
    30:24 “Yosef” means “He will add.” Rachel asked G-d for another son in addition to Yosef.
  17. G-d forbade Lavan to speak to Yaakov “either of good or of bad.” Why didn't G-d want Lavan to speak of good?
    31:24 – Because the “good” that comes from wicked people is bad for the righteous.
  18. Where are there two Aramaic words in this weeks Parsha?
    31:41 – Yagar Sahaduta, meaning “wall of testimony.”
  19. Who was Bilhah's father? Who was Zilpah's father?
    31:50 – Lavan.
  20. Who escorted Yaakov into Eretz Yisrael?
    32:1 – The angels of Eretz Yisrael.

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

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

תפלת
חנה

בספר שמואל
(פ”א) מובא המעשה – חנה אשת אלקנה אשר לא היו לה ילדים, וכשעלתה חנה אל
משכן ה' בשילה, בכתה חנה במר לבבה ונדרה נדר לה', שאם היא תזכה לבן
,
הרי
היא תקדישו לעבודת ה' כמו שמבואר שם. ובסוף תפילתה נתברכה על ידי עלי הכהן שהיה
גדול הדור, שה' ימלא את שאלתה. ויהי לתקופות הימים ותהר חנה ותלד בן ותקרא את שמו
שמואל, כי מה' שאלתיו. וממנו גדל שמואל הנביא. ונאמר שם בפסוק אודות תפלת חנה
“וחנה היא מדברת על לבה, רק שפתיה נעות וקולה לא ישמע
“.

ובגמרא במסכת
ברכות (לא.) אמר רב המנונא, כמה הלכתא גברוותא (כמה הלכות חשובות) איכא למשמע מהנך
קראי דחנה (יש ללמוד מהפסוקים של חנה
).

וחנה היא מדברת
על לבה רק שפתיה נעות” מכאן למתפלל שצריך שיחתוך בשפתיו, כלומר שלא יתפלל רק
בהרהור הלב אלא יבטא את התפילה בשפתיו ממש
.

וקולה לא
ישמע”, מכאן שלא ישמיע את קולו בתפילתו (בתפילת העמידה) ותניא, המשמיע קולו
בתפילתו הרי זה מקטני אמנה, שמראה כאילו אין הקדוש ברוך הוא שומע תפילה בלחש.
המגביה קולו בתפילתו הרי זה (נוהג בדרך) מנביאי השקר, שנאמר בהם
(מלכים פ
י”ח) ויקראו בקול גדול
.

ויש אומרים שמה
שאמר רב המנונא שלא ישמיע קולו בתפילתו, היינו שצריכה התפילה להיות בלחש עד שלא
תשמע אפילו לאזניו של המתפלל בעצמו. ומכל מקום בתלמוד שלנו ובתלמוד ירושלמי מוכח
שלא נאסרה אלא השמעת הקול בתפילה לאנשים אחרים, אבל המתפלל בעצמו יכול להשמיע
לאזניו. ואדרבא כתב הטור שהדעת ניתנת שיותר טוב להשמיע לאזניו, כי אז יוכל לכוין
יותר. וכן כתב הרמב”ם ז”ל, ולא יתפלל בלבו אלא מחתך הדברים בשפתיו
ומשמיע לאזניו בלחש, ולא ישמיע קולו (לאחרים.) וכן פסק הרשב”א, שלכתחילה מצוה
להשמיע לאזניו, וכן פסק מרן השלחן ערוך, וכן האריך בזה להלכה ולמעשה מרן הרב
עובדיה יוסף זצ”ל, שלכתחילה יש להשמיע לאזניו מה שמתפלל, וכמבואר
.

(ואף על פי שבספר
בדק הבית כתב מרן השלחן ערוך שמדברי הזוהר נראה שנכון שלא ישמיע קולו אפילו
לאזניו, מכל מקום העיקר להלכה כמו שפסק בספרו שלחן ערוך שנתחבר אחרי ספר בדק הבית,
ובו פסק מרן שצריך להשמיע לאזניו, וזאת משום שמרן חזר בו וראה שאין הכרח מדברי
הזוהר לומר שלא ישמיע לאזניו
.)

Hannah’s Prayer

In the Book of Shmuel (Chapter 1), an incident is
recounted that Hannah, wife of Elkana, did not have children. When Hannah made
a pilgrimage to the Mishkan (Tabernacle) in Shiloh, she cried to Hashem from
the depths of her soul and vowed that if Hashem would give her a son, she would
dedicate his life to the service of Hashem. At the conclusion of her prayer,
she was blessed by the leader of the generation, Eli Ha’Kohen, that Hashem
grant her wish. Indeed, shortly thereafter, Hannah became pregnant and
eventually gave birth to a son named Shmuel, a reference to the Hebrew words,
“for I have requested him from Hashem.” This child grew up to be one of the
greatest prophets, Shmuel Ha’Navi. Regarding Hannah’s prayer, the verse states,
“And Hannah was speaking upon her heart; only her lips moved but her voice was
not heard.”

The Gemara (Berachot 31a) states: “Rav Hamnuna said: How
many important laws must we derive from the verses involving Hannah!”

 The words “And Hannah was speaking upon her heart,
only her lips moved” teach us that one who prays must actually verbalize the
words of the prayer as opposed to only thinking them in one’s mind.

The words “But her voice was not heard” teaches us that
one may not make one’s voice heard during the Amida prayer. The Baraita states
that one who makes his voice heard while praying has little belief in Hashem,
for one is behaving as if Hashem does not hear prayers whispered in an
undertone. Furthermore, one who raises his voice while praying is behaving in
the manner of false prophets, as the verse (Melachim, Chapter 18) states
regarding the prophets of the
Ba’al, “And
they called in a loud voice.”

Some authorities maintain that when Rav Hamnuna said one
must not let one’s voice be heard while praying, this means that the prayer
must be recited so quietly that it is not even heard by the ears of the
individual praying. Nevertheless, it is clear from both our Talmud and the
Talmud Yerushalmi that only making one’s prayer heard by others is forbidden;
however, one may pray in a way that one hears the words one is uttering. On the
contrary, the Tur actually writes that it is preferable for one’s ears to hear
the words one is reciting, for this is conducive to proper concentration.
Similarly, the Rambam writes that “one should not pray in one’s heart; rather,
one should utter the words and make them heard to one’s ears in an undertone
but not make them be heard by others.” The Rashba likewise writes that it is a
Mitzvah to preferably make one’s prayer heard by one’s own ears. Maran
Ha’Shulchan Aruch rules likewise. Maran Rabbeinu Ovadia Yosef
zt”l deals with this matter at length and concludes that
halachically speaking, one should preferably be able to hear the words one is
uttering in one’s Amida prayer.

Although Maran Ha’Shulchan Aruch writes in his Bedek
Ha’Bayit that it seems from the holy Zohar that it is correct to pray in a
manner where not even one’s own ears hear the words one is reciting,
nevertheless, the Halacha follows what Maran has written in his Shulchan Aruch
which he authored after the Bedek Ha’Bayit where Maran rules that one should
make one’s prayer heard by one’s own ears. This is because Maran had changed
his mind and realized that there was no real indication from the Zohar that one
should not make one’s prayer heard by one’s own ears.


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Newsletter Parashat Toledot

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Please pray for the 
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לוח זמני תפלה לחורף תשפ״ב

Winter Timetable 5782 – 2021/22

מוצאי שבת

ערבית
)
מוצש(

שקיעה

מנחה שבת

סוף זמן קריאת שמע

הדלקת נרות

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Sunset

Minha

Shema before

Candle Lighting

Minha & Kabbalat Shabbat

Date

Parasha

PM

PM

PM

PM

AM

PM

PM

 

 

5:19

5:19

4:25

3:50

9:35

4:13

4:13

5/6 Nov

תולדות

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Starting this Week

A new series of 4 shiurim after Arbit on lel Shabbat 

for 15 minutes on the subject of 

Kedushat Shabbat  

by Rabbi Schlama 

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Check the attachment for the answers 
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after Mincha in the hall
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Would you like to do some Keriat Hatorah – Torah reading?
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Please contact 
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Q & A Parashat Toledot
  1. Why was it important that Yitzchak look like Avraham?
    25:19 – So everyone would agree that Avraham was indeed his father.
  2. Why does the Torah stress that Rivka was Betuel's daughter and Lavan's sister?
    25:20 – To praise her, that even though her family was evil she was righteous.
  3. What are the two differences between Tamar's pregnancy and Rivka's pregnancy?
    25:24 – Rivka gave birth at full term to two children, one righteous and one wicked. Tamar gave birth after seven months to two righteous children.
  4. Why was Esav named Esav?
    25:25 – He was born fully developed. The name Esav is based on the Hebrew word for “made”.
  5. Who gave Yaakov his name?
    25:26 – G-d.
  6. How did Esav deceive his father?
    25:27 – Esav deceived Yitzchak by asking questions that suggested that he was very strict in mitzvah observance.
  7. Why was Esav faint when he returned from the field?
    25:29 – From having murdered.
  8. Why are lentils a food for mourners?
    25:30 – They are round like a wheel and mourning is like a revolving wheel that eventually touches everyone.
  9. What was the birthright that Yaakov bought from Esav?
    25:31 – The right to bring sacrifices.
  10. Why was Yitzchak not permitted to go to Egypt?
    26:2 – Through the akeida he had attained the status of a korban and was forbidden to leave Eretz Canaan.
  11. Why did the Philistines plug up the wells?
    26:15 – They felt that either marauders would attack to capture the wells, or, if attacking for other reasons, they would use the wells as a water supply.
  12. Why did Yitzchak lose his sight? (three reasons)
    27:1 – a) From the smoke of the incense offered by Esavs wives to their idols; b) From the angels tears which fell into Yitzchaks eyes at the time of the akeida; c) In order for Yaakov to receive the blessings.
  13. At what age should one anticipate his own death?
    27:2 – When he reaches five years from the age his parents were when they passed away, until five years after.
  14. Why did Rivka ask Yaakov to bring two kid goats?
    27:9 – One for Yitzchak and the other to offer as a korban Pesach.
  15. Why did Esav leave his special garments with Rivka?
    27:15 – He suspected that his wives might steal them.
  16. What fragrance did Yitzchak detect on Yaakovs garments?
    27:27 – The scent of Gan Eden.
  17. What was the “fat of the land” promised to Esav?
    27:36 – Italy.
  18. When will Esav be freed from subjugation to Yaakov?
    27:40 – When the Jewish People transgress the Torah.
  19. What inspired Esav to marry the daughter of Yishmael?
    28:7 – Seeing that his father despised his current wives, he resolved to take a wife from his father's family.
  20. Knowing that Machalat was Yishmael's daughter, it's self-evident that she was the sister of Nevayot. Why, then, does the Torah state that Esav married “Yishmael's daughter, the sister of Nevayot”?
    28:9 – To indicate that Yishmael died between her betrothal and her wedding, and that it was Nevayot who gave his sister in marriage to Esav. Knowing the date of Yishmael's death, we can determine the date of Esav's marriage and thus Yaakov's age, 63, at the time of his flight from Esav.

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

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

להישען בזמן התפילה

שאלה: האם בזמן שצריך לעמוד, כגון בתפלת העמידה, מותר להשען
על איזה חפץ
?

תשובה: במסכת זבחים (דף יט:) מבואר,
שלדעת חכמים, מי שנשען בשעה שהוא עומד, אין זה נחשב לעמידה. ומבואר בפוסקים שהלכה
כחכמים, שכל “הנסמך”, כלומר, הנשען
, נחשב כיושב ולא כעומד. (אף על פי שיש כמה נידונים בזה
בדברי הפוסקים, וכאן נכתוב רק את מסקנת ההלכה
).

ולפיכך
כתבו התוספות שם, שבשעה שצריך לעמוד, אין לסמוך (להשען). וכן כתבו הרא”ש ועוד
מרבותינו הראשונים. והביא דבריהם מרן הבית יוסף (בסימן קמא ובסוף סימן צד
).

וכן פסק
מרן השלחן ערוך (סימן צד) בזו הלשון: יש להזהר שלא לסמוך עצמו לעמוד (כלומר
, להשען על העמוד, כגון
עמוד התפלה שבזמנינו, או עמודי הבנין), או לחבירו
(כלומר, שנשען על חבירו) בשעת התפלה.

וכן
להיפך, בשעה שצריך לשבת, כגון, מי שצריך לומר “נפילת אפיים”, ואינו יכול
לשבת, כתב מרן החיד”א
(בקשר
גודל סי' יט), שעליו להשען על איזה דבר, וכך יוכל לומר את הנפילת אפיים. שהרי
הנשען על איזה דבר, נחשב כיושב
.

אולם
לגבי ברכת המזון, שמבואר בשלחן ערוך (סימן קפג) שיש לברכה כשהוא יושב, כדי שיהיה
מיושב בדעתו ויוכל לכוין היטב, נראה שבזה אין להקל לברך בשעה שהוא עומד אף על פי
שהוא נשען, מאחר ועדיין לא תתיישב דעתו בצורה כזו. וכן פסק בספר ילקוט יוסף (תפילה
עמוד תמב
).

ולסיכום: במקום שיש לעמוד בתפלה, כלומר, בתפלת העמידה, אין להשען על
איזה דבר, מאחר והנשען נחשב כעומד
.
אדם
שהוא זקן או חולה, ואינו יכול לעמוד בלי להשען, עליו לעמוד ולהשען, שעמידה כזו
בודאי עדיפה על פני ישיבה ממש
.

Leaning While Praying

Question: May one lean on any given
object during points of the prayer where one must stand, such as during the
Amida prayer?

Answer: The Gemara in Masechet Zevachim (19b) states that according to
the Sages, one who leans on something while standing is not considered standing
at all. The Poskim explain that the Halacha follows the opinion of the
Sages that if one is leaning on something, he is considered to be sitting, not
standing. (Although the Poskim quote several different scenarios, we shall only
write the bottom-line of the
Halacha.)

The Tosafot (ibid.) therefore write that at a time when one is obligated to be
standing, one should not lean on any object. The Rosh and other great Rishonim
rule likewise. Maran Ha’Bet Yosef (Chapter 141 and end of Chapter 94) quotes
their opinions.

Maran Ha’Shulchan Aruch (Chapter 94) rules as follows: “One should take care
not to lean against a pillar (such as prayer stand, i.e. “Shtenders” or pillars
of the building) or against one’s friend while praying (i.e. reciting the Amida
prayer).”

Similarly, when one is required to sit, such as while reciting “Nefillat
Apayim

(supplication prayer after Vidduy), Maran Ha’Chida (in his Sefer Kesher Gudal,
Chapter 19) that one should lean against something and one may then recite the
Nefilat Apayim” in this way, for one leaning on something is
considered sitting.

Nevertheless, regarding Birkat Hamazon, where Maran Ha’Shulchan Aruch (Chapter
183) writes that one must recite it while seated in order for one to be able to
recite it with maximum concentration, it seems that one should not rely on this
leniency and recite it while standing but leaning on something since one will
still not be able to concentrate properly in this position. The Sefer Yalkut
Yosef (Tefillah, page 442) rules accordingly.

Summary: During the part of the prayer service where one must be
standing, i.e. while reciting the Amida prayer, one must not lean on any
object, for when one leans on something, one is not considered standing.

If one is elderly or ill and cannot stand without leaning on something, one may
do so, for this is certainly more preferable than actually sitting down.


Newletter Parshat Chaye Sara

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Have a look at our website www.moorlane.info 
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Reminder
there will be NO derasha this week
&
instead we will have the 
kahal recitation of Seder Tehilim 
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Masechet Berachot
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Shemuel Chaim ben Aiysha
Yaacov ben Chana Debora
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לוח זמני תפלה לחורף תשפ״ב

Winter Timetable 5782 – 2021/22

מוצאי שבת

ערבית
)
מוצש(

שקיעה

מנחה שבת

סוף זמן קריאת שמע

הדלקת נרות

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Sunset

Minha

Shema before

Candle Lighting

Minha & Kabbalat Shabbat

Date

Parasha

PM

PM

PM

PM

AM

PM

PM

 

 

6:31

6:30

5:38

5:00

10:28

5:26

5:26

29/30 Nov

חיי שרה (ש''מ)

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Q & A Parashat Chaye Sara
  1. Name the four couples buried in Kiryat Arba.
    23:2 – Adam and Chava, Avraham and Sara, Yitzchak and Rivka, Yaakov and Leah.
  2. What did Sarah hear that caused her death?
    23:2 – That Yitzchak was almost slaughtered.
  3. What title of honor did the Bnei Chet bestow upon Avraham?
    23:6 – Prince of G-d.
  4. Where was Avraham born?
    24:7 – Ur Kasdim.
  5. How were Avraham's camels distinguished?
    24:10 – They were muzzled, so they wouldn't graze in the fields of others.
  6. What is meant by “all the good of his master in his hand”?
    24:10 – Eliezer carried a document in which Avraham gave all he owned to Yitzchak so that people would want their daughter to marry him.
  7. What special character trait did Eliezer seek when choosing a wife for Yitzchak?
    24:14 – He sought someone who excelled in performing acts of kindness.
  8. Why did Avraham's servant, Eliezer, run toward Rivka?
    24:17 – He saw that the waters of the well rose when she approached.
  9. Why did Lavan run to greet Eliezer?
    24:29 – Lavan coveted his money.
  10. When Lavan told Eliezer that the house was cleared out, what did he remove?
    24:31 – Idols.
  11. Who did Eliezer want Yitzchak to marry?
    24:39 – His own daughter.
  12. Aside from Eliezer, to which other people did Rivka offer to give water?
    24:44 – To the men who accompanied Eliezer.
  13. Lavan answered Eliezer before his father, Betuel, had a chance. What does this indicate about Lavan's character?
    24:50 – That he was wicked.
  14. What did Rivka mean when she said “I will go?”
    24:58 – I will go even if you don't want me to go.
  15. What blessing did Rivka's family give her before she departed?
    24:60 – That the blessings given to Avraham would continue through her children.
  16. Who was Ketura?
    25:1 – Hagar.
  17. What gift did Avraham give to Yitzchak?
    25:5 – The power of blessing.
  18. How old was Avraham when he died?
    25:7 – 175 years old.
  19. For how many years did Yaakov attend the Yeshiva of Ever?
    25:17 – 14 years.
  20. How many times is Eliezer's name mentioned in this week's Parsha?
    None.

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

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

המתאחר לבית הכנסת בשבת

בהלכה
הקודמת
ביארנו, שמי שאיחר להגיע לבית הכנסת בתפלת
שחרית, ורואה שאם יתפלל את כל סדר התפלה, לא יוכל לעמוד בתפלת העמידה עם הציבור,
עליו לדלג קטעים בתפלה
, כפי שביארנו, כדי שלא יאבד את ה”תפלה
בציבור” שמעלתה גדולה
.

ועתה
נבאר, אודות אדם המאחר לבא לבית הכנסת בשחרית של שבת. וכפי הנראה, הוא יספיק לומר
את כל מזמורי התפלה (פסוקי דזמרה, שהם המזמורים, מ”מזמור לתודה”, ועד
“שירת הים”), אבל לא יוכל לומר גם את “נשמת כל חי” שאנו
רגילים לומר בכל שבת. והשאלה היא, האם כדאי לדלג מזמורים מתוך ה”פסוקי דזמרה
“,
ובכך
להספיק לומר את נוסח “נשמת כל חי”, או שעדיף יותר לומר את כל הפסוקי
דזמרה, ולדלג את “נשמת כל חי
“.

שיטת
ה”חיי אדם

ובספר
חיי אדם (כלל יט) כתב, שבשבת מוטב לדלג פסוקי דזמרה, ממה שידלג נשמת כל חי, כי
חובה לומר “נשמת” בשבת, שנקראת “ברכת השיר”. ולכן, אם אין
שהות כל כך, יאמר “ברוך שאמר”, “תהלה לדוד”,
“נשמת”, ו”ישתבח”. וכדבריו פסקו כמה מהאחרונים
.

שיטת
ה”שלמי ציבור

ולעומתו
בספר
שלמי ציבור” כתב, שאם אינו יכול לומר גם “פסוקי
דזמרה” וגם “נשמת כל חי
“, מוטב לדלג
“נשמת” ממה שידלג בגוף הפסוקי דזמרה. שהרי כלל גדול בידינו “תדיר
ושאינו תדיר, תדיר קודם”, כלומר, דבר שהוא קבוע, כמו פסוקי דזמרה שאנו קוראים
בכל יום, הם קודמים לדבר שאינו קבוע כל כך, כמו “נשמת” שאנו אומרים רק
בשבת. וגם בשיטה זו נקטו הרבה מרבותינו האחרונים
.

דברי
מרן רבינו 

ומרן
רבינו עובדיה יוסף  כתב, שאין הכרח לדברי החיי אדם, שכן אמירת
“נשמת כל חי” אינה חובה כל כך כמו פסוקי דזמרה, אלא מנהג בלבד. כמו שכתב
הרמב”ם
(בסדר
התפלה) בזו הלשון: “ובשבת נהגו כל העם להוסיף לפני ישתבח נוסח נשמת כל
חי”. ומבואר שאמירת נשמת כל חי אינה חיוב מן הדין ממש, אלא בתורת מנהג
,
(
כמו
אמירת שירת הים, שגם כן אינה אלא מנהג
).

ובפרט
שנוסח נשמת כל חי לא מוזכר כלל בגמרא שיש לאמרו בכל שבת בתפלה, ולכן בודאי שיש
להעדיף את אמירת “פסוקי דזמרה” הקבועים בכל יום, על פני אמירת
“נשמת כל חי
“.

ולסיכום:
המתאחר
לתפלת שחרית ביום שבת, ורואה שלא יוכל להספיק להתפלל עם הציבור
,
אלא
אם ידלג קטעים מן התפלה, מוטב שידלג את אמירת “נשמת כל חי”, ממה שידלג
את אמירת “פסוקי דזמרה” הקבועים בכל יום

One who Arrives Late to the Synagogue on Shabbat Morning

In
the
previous
Halacha
, we have explained that if one arrives late to the
synagogue for the Shacharit prayer and realizes that if he prays according to
the proper order he will not be able to recite the Amida prayer along with the
congregation, one should omit certain portions of the prayer in order to pray
with the congregation, the importance of which is extremely great.

We shall now discuss the Halacha regarding one who arrives late to the
synagogue for the Shacharit prayer on Shabbat morning. If it seems to one that
he will be able to recite the entire Pesukei De’Zimra (beginning with “Mizmor
Shir Le’Yom Ha’Shabbat” until “Az Yashir”) but will not be able to recite the
“Nishmat Kol Hai” prayer customarily recited on Shabbat as well, the question
becomes: Should one omit certain portions of the Pesukei De’Zimra in order to
be able to recite the “Nishmat Kol Hai” prayer or is it preferable to recite
the entire Pesukei De’Zimra and omit the “Nishmat Kol Hai” prayer?

The Opinion of the “Chayei Adam”
The Sefer Chayei Adam (Chapter 19) writes that it is preferable to omit Pesukei
De’Zimra on Shabbat in order to have ample time to recite the “Nishmat Kol Hai”
prayer, which is called “The Blessing of the Song.” Thus, if one does not have
much time, one should recite “Baruch She’amar,” “Ashrei,” “Nishmat Kol Hai,”
and “Yishtabach.” Several Acharonim rule accordingly.

The Opinion of the “Shalmei Tzibur”
Nevertheless, the Shalmei Tzibur writes that if one does not have enough time
to recite both Pesukei De’Zimra and “Nishmat Kol Hai,” it is preferable to omit
the “Nishmat Kol Hai” prayer than to omit parts of Pesukei De’Zimra, for we
have a rule, “The more common of two Mitzvot takes precedence.” Thus, Pesukei
De’Zimra, which is recited every day, precedes the “Nishmat Kol Hai” prayer
which is only recited on Shabbatot and holidays. Many Acharonim rule likewise
as well.

The Opinion of Maran 
Maran Harav Ovadia Yosef z''l a writes that the opinion of the Chayei Adam is
not necessarily correct, for reciting the “Nishmat Kol Hai” prayer is not as
obligatory as reciting Pesukei De’Zimra and is merely a custom. Indeed, the
Rambam writes (in his Order of Prayer): “On Shabbat, the congregation
customarily adds the ‘Nishmat Kol Hai’ prayer before Yishtabach.” Clearly, reciting
“Nishmat Kol Hai” is not an actual obligation and is merely customary (similar
to reciting the “Song of the Sea,” i.e. “Az Yashir” which is also customary).

This is especially true since the Talmud does not mention the addition of
“Nishmat Kol Hai” in the Shabbat morning prayer. Thus, Pesukei De’Zimra, which
is recited daily, surely takes precedence over reciting “Nishmat Kol Hai.”

Summary: If one arrives late to the synagogue on Shabbat morning and
sees that he will not be able to recite the Amida prayer with the congregation
unless he omits certain portions of the prayer, it is preferable that one omit
the “Nishmat Kol Hai” prayer than to omit the Psalms of Pesukei De’Zimra which
are recited every day

Newsletter Parashat Vayera

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Have a look at our website www.moorlane.info 
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Mazal Tov 
to
Yehuda & Nomi Marshall
on the safe arrival of a new baby
Girl
שיגדלה לתורה לחופה ולמעשים
 
Mazal Tov 
to 
Tami, David & Dan 
on their new sister

Mazal Tov 
to 
Grandparents
Dr & Mrs Marshal 
&
Mr & Mrs Hirsch 
May they receive much nachat 
from their new granddaughter
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Would you like to do some Keriat Hatorah – Torah reading?
Committed to doing a reading and finding it hard?
Need to cancel or make a change?

Want to be added to the Keriat HaTorah roster?

Please contact 
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Amud Yomi every morning
Masechet Berachot
************
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Please pray for the 
refua shelema of 
Sulcha bat Mazal
Shemuel Chaim ben Aiysha
Yaacov ben Chana Debora
*******
Youth Library Feb 21 Allowing books to be read in shul.gif
**********

לוח זמני תפלה לחורף תשפ״ב

Winter Timetable 5782 – 2021/22

מוצאי שבת

ערבית
)
מוצש(

שקיעה

מנחה שבת

סוף זמן קריאת שמע

הדלקת נרות

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Sunset

Minha

Shema before

Candle Lighting

Minha & Kabbalat Shabbat

Date

Parasha

PM

PM

PM

PM

AM

PM

PM

 

 

6:45

6:45

5:53

5:15

10:22

5:41

5:41

22/23 Oct

וירא

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Coming soon!!
watch this space
**************************
Q & A Parashat Vayera
  1. Question: Why did G-d appear to Avraham after the brit mila?
    Answer: 18:1 – Avraham was sick, so G-d came to “visit” him.
  2. Question: Why was Avraham sitting at the entrance to his tent?
    Answer: 18:1 – He was looking for guests.
  3. Question: What were the missions of the three angels?
    Answer: 18:2 – To announce Yitzchak's birth, to heal Avraham and to destroy Sodom.
  4. Question: Why did Avraham enjoin the guests to wash the dust off their feet?
    Answer: 18:4 – He thought they were among those who worship the dust, and he didn’t want any object of idolatry in his home.
  5. Question: Why did Avraham ask specifically Yishmael, and not someone else, to prepare food for the guests?
    Answer: 18:7 – To train him in the performance of mitzvot.
  6. Question: Why did the angels ask Avraham where Sarah was?
    Answer: 18:9 – To call attention to Sarah’s modesty, so as to endear her to her husband.
  7. Question: When G-d related Sarah’s thoughts to Avraham, He did not relate them precisely. Why?
    Answer: 18:13 – For the sake of peace.
  8. Question: What “cry” from Sodom came before G-d?
    Answer: 18:21 – The cry of a girl who was executed for giving food to the poor.
  9. Question: How many angels went to Sodom?
    Answer: 19:1 – Two; one to destroy the city and one to save Lot.
  10. Question: Why was Lot sitting at the gate of Sodom?
    Answer: 19:1 – He was a judge.
  11. Question: Lot served the angels matza. Why?
    Answer: 19:3 – It was Passover.
  12. Question: Why did Lot delay when he left Sodom?
    Answer: 19:16 – He wanted to save his property.
  13. Question: Why were Lot and his family not permitted to look back at Sodom?
    Answer: 19:17 – As they, too, deserved to be punished, it wasn’t fitting for them to witness the destruction of Sodom.
  14. Question: Lots wife looked back and became a pillar of salt. Why was she punished in this particular way?
    Answer: 19:26 – She was stingy, not wanting to give the guests salt.
  15. Question: In what merit did G-d save Lot?
    Answer: 19:29 – Lot had protected Avraham by concealing from the Egyptians the fact that Sarah was his wife.
  16. Question: Why did Avraham relocate after the destruction of Sodom?
    Answer: 20:1 – Because travel in the region ceased and Avraham could no longer find guests.
  17. Question: Why did Avimelech give gifts to Avraham?
    Answer: 20:14 – So that Avraham would pray for him.
  18. Question: Why was Avraham told to listen to Sarah?
    Answer: 21:12 – Because she was greater in prophecy.
  19. Question: Why did G-d listen to the prayer of Yishmael and not to that of Hagar?
    Answer: 21:17 – Because the prayer of a sick person is more readily accepted than the prayer of others on his behalf.
  20. Question: Who accompanied Avraham and Yitzchak to the akeidah (binding)?
    Answer: 22:3 – Yishmael and Eliezer.

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

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

אם
יש חיוב לעמוד בשעת הקדיש או אמירת ברוך ה' המבורך לעולם ועד


שאלה: כשאומר השליח ציבור או העולה לתורה “ברכו את
ה' המבורך”, והציבור עונים לו
ברוך ה' המבורך לעולם
ועד”, האם הם צריכים לעמוד, או שדי להם בקימה מועטת, או שרשאים הם לשבת ואינם
חייבים לעמוד כלל
?

תשובה: הנה רבינו הרמ”א
כתב בספרו דרכי משה, שנהגו לעמוד בשעת אמירת ברכו את ה
' המבורך, ושכן
כתב המרדכי, על פי דברי התלמוד ירושלמי, שנאמר לגבי עגלון מלך מואב, “קום כי
דבר ה' אליך”, מכאן אמר רבי אליעזר שכאשר עונים הציבור אמן יהא שמיה רבא וכל
דבר בקדושה צריכים לעמוד על רגליהם
.

ומבואר
יוצא מדברים אלה כי חובה לעמוד בשעה שאומרים “ברוך ה' המבורך לעולם ועד
“,
שהרי
אפילו עגלון מלך מואב עמד בשעה שהגיע אליו דבר ה'. ועל כן חובה לעמוד בשעת עניית
קדיש, וכן בשעת עניית “ברוך ה' המבורך לעולם ועד”. וכדברי הרמ”א
כתבו עוד מגדולי האחרונים, ובהם רבינו המקובל הרמ”ע מפאנו ז”ל
.

אולם רבינו חיים
ויטאל תלמידו של רבינו האר”י כתב, שרבינו האר”י לא היה עומד בשעת עניית
הקדיש כלל, ואמר לו שדברי התלמוד ירושלמי שהובאו בדברי הרמ”א אינם נכונים, כי
אין זו לשון הירושלמי, והוא נוסח מוטעה שאינו נכון להלכה שנדפס בטעות בתוך לשון
הירושלמי. ורק אם היה האר”י עומד בלאו הכי, ותוך כדי עמידתו היה החזן מתחיל
באמירת הקדיש, אז לא היה יושב עד שיסיים החזן את אמירת הקדיש, ואחר אמירת הקדיש
היה יושב. וכן כתב הרמ”א בתחילת דבריו שבדרכי משה, שהמהרי”ל לא היה עומד
בשעת עניית קדיש או ברוך ה' המבורך לעולם ועד, אלא היה יושב. ורק אם היה עומד בלאו
הכי, והחזן היה מתחיל באמירת הקדיש, לא היה יושב עד שתסתיים אמירת הקדיש
.

והיוצא מן
האמור, שלפי דעת רבינו האר”י אין חיוב לעמוד בשעת עניית קדיש, וכן אין צורך
לעמוד בשעת עניית “ברוך ה' המבורך לעולם ועד”. וכתב רבינו החיד”א
,
שאילו
היה הרמ”ע מפאנו רואה את דברי רבינו האר”י, היה אף הוא מודה שמותר לשבת
בשעת עניית הקדיש, כי הרמ”ע מפאנו הולך תמיד ברוב דבריו על פי דברי רבינו
האר”י הקדוש
.

והנה מרן רבינו
יוסף חיים מבבל כתב בספרו “עוד יוסף חי”, שראה בעירו בגדאד
,
שנוהגים
הציבור לקום “מעט” בשעת עניית “ברוך ה' המבורך לעולם ועד”.
וחיפש ולא מצא שום מקור למנהג זה. וכן נוהגים כיום בכמה מקומות, שקמים קימה מועטת
בשעת עניית ברוך ה' המבורך לעולם ועד. ואין שורש למנהגם, כי למנהג האשכנזים
היוצאים ביד רמ”א יש לעמוד לגמרי בשעת עניית ברוך ה' המבורך
,
ואילו
למנהג הספרדים אין צורך כלל לעמוד בשעת עניית ברוך ה' המבורך לעולם ועד. וכן
הסכימו כל אחרוני הספרדים, שהעיקר להלכה כדברי רבינו האר”י שאין חיוב לעמוד
בשעת עניית הקדיש ועניית ברוך ה' המבורך וכו
'.

ולכן לסיכום: למנהג האשכנזים יש לעמוד בשעת עניית הקדיש, וכן
בשעה שעונים הציבור “ברוך ה' המבורך לעולם ועד”, צריכים לעמוד. ואילו
למנהג בני ספרד אין חיוב לעמוד בשעת עניית הקדיש ועניית ברוך ה' וכו'. אך גם למנהג
הספרדים, אם היה עומד
, ותוך כדי כך התחיל החזן באמירת הקדיש, לא
ישב עד שיסיים החזן את אמירת הקדיש. וספרדי המתפלל אצל אשכנזים, נכון שיעמוד גם
הוא בשעת הקדיש ואמירת ברכו, כדי שלא יהיה יושב במקום שכולם עומדים
.

The
Obligation to Stand While Kaddish and Barechu are Recited

Question: When the Chazzan or an
individual receiving an Aliya to the Torah recites “
Barechu
Et Hashem Ha’Mevorach
” and
the congregation replies “
Baruch Hashem Ha’Mevorach Le’Olam Va’ed,” must the congregation rise
completely or partially or is there no obligation to rise whatsoever?

Answer: The Rama writes in his work Darkei Moshe quoting the Mordechi
that it is customary to recite Barechu while standing. This is based on the
Talmud Yerushalmi which expounds the verse regarding Eglon, king of Mo’av,
“Rise, for Hashem has spoken to you”- Rabbi Elazar understood from here that
one must rise while reciting “Amen Yehe Shemeh Rabba” and any other words of
holiness.

Based on their words, one must stand while reciting “Baruch
Hashem Ha’Mevorach Le’Olam Va’ed
,” for even Eglon, king of Mo’av, stood when he was
told the word of Hashem. It is therefore compulsory to stand while answering
Amen to Kaddish and while reciting “
Baruch Hashem
Ha’Mevorach
”.
Many other great Acharonim, including the great Mekubal, Rabbeinu Menachem Azarya
of Pano, rule likewise.

On the other hand, Rabbeinu Chaim Vital, chief disciple of the saintly Ari z”l, writes that the great Ari z”l would not stand up while
answering Amen to Kaddish and he said that the Yerushalmi quoted by the Rama is
incorrect, for it is a mistaken passage erroneously printed in the Talmud
Yerushalmi. Only when the Ari was already standing and the Chazzan began
reciting Kaddish would he remain standing until the conclusion of the Kaddish
at which point he would be seated again. Indeed, the Rama writes in the
beginning of the aforementioned Darkei Moshe that the Maharil would not stand
during Kaddish of the recitation of “
Baruch Hashem
Ha’Mevorach Le’Olam Va’ed.
” Only if he was standing in any case and the Chazzan
began Kaddish would the Maharil remain standing until the conclusion of the
Kaddish.

Based on this, according to the opinion of the saintly Ari z”l, there is no need to stand
during Kaddish or during the recitation of “
Baruch Hashem
Ha’Mevorach Le’Olam Va’ed
.” Maran Ha’Chida writes that were the great Rabbeinu
Menachem Azarya of Pano to have seen the words of the holy Ari, he would
certainly have agreed that one may remain seated during Kaddish, for Rabbeinu
Menachem Azarya ruled mostly based on the words of the holy Ari.

The great Rabbeinu Yosef Haim of Baghdad writes in his Sefer Od Yosef Hai that
the custom in his hometown of Bagdad is that the congregation rises slightly
while reciting “Baruch Hashem Ha’Mevorach Le’Olam Va’ed”; he writes that he searched
for a source for this custom but he has not found one. This is indeed the
custom is several places today. However, there is no basis for this custom, for
according to the Ashkenazi custom which follows the Rama, one must be standing
completely while reciting “
Baruch Hashem Ha’Mevorach” whereas according to the
Sephardic custom, there is no need whatsoever to standing while reciting “
Baruch
Hashem Ha’Mevorach
.” All
Sephardic Acharonim agree with the ruling of the Ari
z”l that there is no need to
stand during Kaddish or Barechu.

Summary: The Ashkenazi custom is to rise for answering Kaddish and
reciting “Baruch Hashem Ha’Mevorach Le’Olam Va’ed.” According to the Sephardic
custom, however, there is no need to stand during Kaddish and Barechu.
Nevertheless, even according to the Sephardic custom, if one was already
standing and the Chazzan begins reciting Kaddish, one should not be seated
until the Chazzan concludes the Kaddish. If a Sephardic individual is praying
in an Ashkenazi synagogue, it is preferable for him to stand during Kaddish and
Barechu in order not to be the only one sitting while everyone else around him
stands.

 

Newsletter Parashat Lech Lecha

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לוח זמני תפלה לחורף תשפ״ב

Winter Timetable 5782 – 2021/22

מוצאי שבת

ערבית
)
מוצש(

שקיעה

מנחה שבת

סוף זמן קריאת שמע

הדלקת נרות

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Sunset

Minha

Shema before

Candle Lighting

Minha & Kabbalat Shabbat

Date

Parasha

PM

PM

PM

PM

AM

PM

PM

 

 

6:59

6:59

6:08

5:30

10:16

5:57

5:57

15/16 Oct

לך לך

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Coming soon!!
watch this space
**************************
Q & A Parashat Lech Lecha
  1. Question: What benefits did G-d promise Avraham if he would leave his home?
    Answer: 12:1 – He would become a great nation, his excellence would become known to the world, and he would be blessed with wealth.
  2. Question: “And all the families of the earth will be blessed through you.” What does this mean?
    Answer: 12:3 – A person will say to his child, “You should be like Avraham.”
  3. Question: Who were the souls that Avraham and Sarah “made?”
    Answer:12:5 – People they converted to the worship of G-d.
  4. Question: What were the Canaanites doing in the Land of Canaan when Avraham arrived?
    Answer:12:6 – They were in the process of conquering the land from the descendants of Shem.
  5. Question: Why did Avraham build an altar at Ai?
    Answer: He foresaw the Jewish People's defeat there in the days of Yehoshua due to Achan's sin. He built an altar to pray for them.
  6. Question: What two results did Avraham hope to achieve by saying that Sarah was his sister?
    Answer:12:13 – That the Egyptians would not kill him, and would give him presents.
  7. Question: Why did Avraham's shepherds rebuke Lot's shepherds?
    Answer: 13:7 Lot's shepherds grazed their flocks in privately owned fields.
  8. Question: Who was Amrafel and why was he called that?
    Answer: Amrafel was Nimrod. He said (amar ) to Avraham to fall (fel ) into the fiery furnace.
  9. Question: Verse 14:7 states that the four kings “smote all the country of the Amalekites”. How is this possible, since Amalek had not yet been born?
    Answer: 14:7 – The Torah uses the name that the place would bear in the future.
  10. Question: Why did the “palit ” tell Avraham of Lot's capture?
    Answer:14:13- He wanted Avraham to die trying to save Lot so that he himself could marry Sarah.
  11. Question: Who accompanied Avraham in battle against the four kings?
    Answer: 14:14 – His servant, Eliezer.
  12. Question: Why couldn't Avraham chase the four kings past Dan?
    Answer: 4:14 – He saw prophetically that his descendants would make a golden calf there, and as a result his strength failed.
  13. Question: Why did Avraham give “ma'aser ” specifically to Malki-Tzedek?
    Answer: 14:20 – Because Malki-Tzedek was a kohen.
  14. Question: Why didn't Avraham accept any money from Sodom's king?
    Answer:14:23 – G-d had promised Avraham wealth, and Avraham didn't want Sodom's King to say, “I made Avraham wealthy.”
  15. Question: When did the decree of 400 years of exile begin?
    Answer: With the birth of Yitzchak.
  16. Question: What did G-d indicate with His promise that Avraham would “come to his ancestors in peace”?
    Answer:15:15 – That his father, Terach, would repent and become righteous.
  17. Question: How did G-d fulfill His promise that Avraham would be buried in “a good old age”?
    Answer: 15:15 – Avraham lived to see his son Yishmael repent and become righteous, and he died before his grandson Esav became wicked.
  18. Question: Why did the Jewish People need to wait until the fourth generation until they returned to Eretz Canaan?
    Answer: 15:16 – They needed to wait until the Amorites had sinned sufficiently to deserve expulsion.
  19. Question: Who was Hagar's father?
    Answer: 16:1 – Pharaoh.
  20. Question: Why did Avraham fall on his face when G-d appeared to him?
    Answer: 17:3 – Because he was as yet uncircumcised.
All references are to the verses and Rashi's commentary, unless otherwise stated. 
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

שאלה: האם יש חובה לעמוד בשעת
ברכות השחר וברכות התורה
?

תשובה: יש ברכות שחובה לעמוד בשעת אמירתן. ולכל ברכה טעם מדוע יש לעמוד בשעת הברכה.
וכגון ברכת “ספירת העומר”, שנאמר בתורה, מהחל חרמש “בקמה”,
ודרשו רבותינו, “בקומה”. וכן כיוצא בזה
.

דברי הגאון – לעמוד בכל ברכה שאין בה הנאה
תשובה: כתוב בתשובות הגאונים (שערי תשובה סימן עט, והובא בספר האשכול סי' כג):
“הגאון בתשובה כתב, שכל הברכות, מברך מעומד. והיינו ברכות המצות שאין בהן
הנאה, אבל ברכות הנהנין לא צריך”. כלומר, יש שני סוגי ברכות, יש ברכות שאין
בהן הנאה, כגון ברכת ציצית ולולב וברכות התורה, ויש ברכות שתיקנו לברכן ויש בהן
הנאה, כגון קידוש וברכת לישב בסוכה וכדומה. וכתב הגאון, שבכל ברכה שאין בה הנאה,
יש לעמוד בשעה שמברך אותה. ולפי זה בודאי שיש לעמוד בשעת אמירת ברכות התורה. ומובא
בתשובה זו, שכן כתוב בפירוש בתלמוד ירושלמי
.

דברי רבי דוד אבודרהם– “על”ץ של”ם
אולם מובא עוד בתשובות הגאונים, שיש אומרים שהחיוב
לעמוד הוא דוקא בששה ברכות בלבד, ולכל אחת מהן, טעם מדוע יש לעמוד באמירתה
.
ורבי דוד אבודרהם נתן סימן לזכור באלו ברכות יש
לעמוד, והסימן הוא: על”ץ של”ם. שהוא ראשי תיבות, ע'ומר (ספירת העומר),
ל'בנה (ברכת הלבנה), ציצית, שופר, לולב, מילה (ברית מילה). (אולם באמת שנוהגים
לעמוד גם בברכות נוספות. אך אלו הששה הן העיקריות)
.

דברי הפני יהושע
ולכאורה לפי דברי הירושלמי ודעת הגאון, יש לעמוד גם
בברכת התורה. אולם הפני יהושע (בחידושיו למסכת מגילה דף כא.) כתב, שדוקא מצות
שהעשייה שלהן היא כשעומדים, גם את הברכה יש לברך כשעומדים. וכגון לולב, שיש ליטלו
כשעומדים, יש לברך עליו כשעומדים. אבל קריאת מגילת אסתר, שאין חיוב לקרותה עומד,
אין חיוב לברך על קריאתה עומד. וכן כתבו עוד מגדולי האחרונים
.

ההכרעה להלכה
ולפי זה כתב מרן רבינו עובדיה יוסף זצוק”ל (יחוה
דעת חלק חמישי סימן ד), שמכיון שאין חיוב לעמוד בשעת לימוד התורה, כמו כן ברכות
התורה אין חיוב לברכן בעמידה. וכן ברכות השחר, אין חיוב לאמרן בעמידה, כיון שרק
כאשר המצוה היא בעמידה, אז יש לברך בעמידה. (וברכות השחר לא ניתקנו כלל על מצוה)
.

ואדרבה כתב בשו”ת הרמ”ע מפאנו, שברכות
התורה אפשר לברך כשהוא יושב, משום שעל לימוד התורה נאמר “בשבתך בביתך”.
והפרי מגדים הוסיף, שבקריאת שמע וברכותיה לא הצריכו לעמוד, כי כשאדם יושב, יוכל
לכוין דעתו יותר. וכמו כן ברכות התורה, שיש אומרים שחיובן מן התורה, בודאי שיש
להזהר לכוין מאד בשעת אמירתן, ואפשר לברכן מיושב
.

ולסיכום: בברכות השחר וברכות התורה אין צורך לעמוד, ואפשר
לברכן כשהוא יושב
.

Question: Is it obligatory to
stand during the Birkot Ha’Shachar (morning blessings) and the Birkot Ha’Torah
(blessings of the Torah)?

Answer: There are certain blessings which require one to be standing while reciting
them. There is a unique reason for why one must stand while reciting each of
these blessings. For instance, regarding the blessing on counting the Omer, the
Torah states, “From when the sickle begins [to make contact] with the stalks
(English for “Ba’Kamma”),” and our Sages expounded this to mean, “Be’Koma,”
i.e. while standing.

The Opinion of the Gaon- One Must Stand During Any
Blessing Which Involves No Enjoyment

It is written in the Responsa of the Geonim
(Sha’arei Teshuva, Chapter 79 and as quoted by the Sefer Ha’Eshkol, Chapter
23): “The Gaon writes in one of his responses that all blessings must be recited
while standing. This refers to blessings on Mitzvot which do not entail
enjoyment; however, for blessings on things which involve enjoyment, on need
not stand.” This means that there are two kinds of blessings: Blessings which
do not involve any enjoyment, such as the blessings on Tzitzit, Lulav,
and Birkot Ha’Torah, and there are blessings which our Sages
enacted to recite on things from which one does derive enjoyment, such as
Kiddush, “Leeshev Ba’Sukkah,” and the like. The Gaon writes that any blessing
which does not involve any enjoyment should be recited while standing. Based on
this, one should certainly recite the Birkot HaTorah while
standing. The same response states that this is actually stated explicitly in
the Talmud Yerushalmi.

The Opinion of Rabbeinu David Abudirhem-“Alatz
Shalem

Nevertheless, the Responsa of the Geonim continues
that some say there the obligation to stand applies to only six blessings; each
one possessing a distinct reason why one must stand for that specific blessing.

Rabbeinu David Abudirhem composed an acronym for
one to remember which blessings to recite while standing which is, “Alatz
Shalem
.” This is an acronym for “Omer” (counting the Omer), “Levana”
(Blessing on the New Moon), “Tzitzit,” “Shofar,” “Lulav,” and “Milah” (Berit
Milah). (The truth of the matter is that we customarily stand while reciting
other blessings as well, but these are the primary ones.)

The Opinion of the Penei Yehoshua
It seems that according to the opinion of the
Talmud Yerushalmi and the Gaon, one should recite the Birkot Ha’Torah while
standing. However, the Penei Yehoshua (in his commentary on Tractate Megillah
21a) writes that only regarding Mitzvot whose performance is also done while
standing should their blessings be recited while standing as well. For
instance, regarding the Lulav which is taken while standing, one should recite
the blessing on it while standing as well. However, regarding the reading of
Megillat Esther which need not be done while standing, one need not recite the
blessing on it while standing either. Other great Acharonim rule likewise.

The Bottom Line
Therefore, Maran Rabbeinu Ovadia Yosef zt”l writes
(Responsa Yechave Da’at Volume 5, Chapter 4) since there is no obligation to
stand while learning Torah, the Birkot Ha’Torah need not be
recited while standing either. Similarly, the Birkot Ha’Shachar need
not be recited while standing since only when the performance of a Mitzvah is
done while standing must its blessing also be recited while standing (and
the Birkot Ha’Shachar were not enacted for Mitzvah performance
at all).

Indeed, the Rama (Rabbeinu Menachem Azarya) of Pano
writes in one of his responses that the Birkot Ha’Torah may
indeed be recited while seated, as the Torah writes regarding Torah learning,
“When you shall sit in your house.” The Peri Megadim adds that our Sages did
not require one to recite Keri’at Shema and its blessings
while standing because one is able to concentrate better while sitting. This
would surely apply to Birkot Ha’Torah as well, which according
to some is a Torah obligation and must surely be recited with great
concentration. Thus, they may be recited while seated.

Summary: The Birkot Ha’Shachar and Birkot Ha’Torah need
not be recited while standing; rather, one may recite them while seated.


Newsletter Parashat Noach

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Have a look at our website www.moorlane.info 
********
Mazal Tov 
to families 
Benady, Salem, Cope & Chisik
on celebrating the Chatuna of 
Shemuel & Rachel

Warm welcome to all the family, friends & guests
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Amud Yomi every morning
Masechet Berachot
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Please pray for the 
refua shelema of 
Sulcha bat Mazal
Shemuel Chaim ben Aiysha
Yaacov ben Chana Debora
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Riddles and Questions on the Parasha
see attachments
*****

לוח זמני תפלה לחורף
תשפ״ב

Winter Timetable 5782 – 2021/22

מוצאי שבת

ערבית
)
מוצש(

שקיעה

מנחה שבת

סוף זמן קריאת שמע

הדלקת נרות

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Sunset

Minha

Shema before

Candle Lighting

Minha & Kabbalat Shabbat

Date

Parasha

PM

PM

PM

PM

AM

PM

PM

 

 

7:15

7:15

6:25

5:50

10:10

6:13

6:13

8/9 Oct

נח

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Coming soon!!
watch this space
**************************
Q & A Parashat Noach
  1. Question: Which particular sin sealed the fate of the flood generation?
    Answer: 6:13 – Robbery.
  2. Question: Why did Hashem tell Noach to build an ark, as opposed to saving him via some other method?
    Answer: 6:14 – So that people would see Noach building the ark and ask him what he was doing. When Noach would answer, “Hashem is bringing a flood,” it might encourage some people to repent.
  3. Question: The ark had three levels. What function did each level serve?
    Answer: 6:16 – The top level housed the people, the middle level housed the animals, and the bottom level, the refuse.
  4. Question: What indication do we have that Noach was familiar with the Torah?
    Answer: 7:2 – Hashem told him to take into the ark seven of each kosher-type animal, and two of each non-kosher type. “Kosher” and “non-kosher” are Torah concepts.
  5. Question: Why did Hashem postpone bringing the flood for seven days?
    Answer: 7:4 – To allow seven days to mourn the death of Metushelach.
  6. Question: Why did the first water of the flood come down as light rain?
    Answer: 7:12 – To give the generation a chance to repent.
  7. Question: What did people say that threatened Noach, and what did Hashem do to protect him?
    Answer: 7:13,15 – People said, “If we see him going into the ark, we'll smash it!” Hashem surrounded it with bears and lions to kill any attackers.
  8. Question: What grouping of creatures escaped the punishment of the flood?
    Answer: 7:22 – The fish.
  9. Question: How deeply was the ark submerged in the water?
    Answer: 8:4 – Eleven amot.
  10. Question: What did the olive branch symbolize?
    Answer: 8:11 – Nothing. It was a leaf, not a branch. (The olive leaf symbolized that its better to eat food “bitter like an olive” but which comes directly from Hashem, rather than sweet food provided by humans.)
  11. Question: How long did the punishment of the flood last?
    Answer: 8:14 – A full solar year.
  12. Question: A solar year is how many days longer than a lunar year?
    Answer: 8:14 – Eleven days.
  13. Question: When did humans receive permission to eat meat?
    Answer: 9:3 – After the flood.
  14. Question: What prohibition was given along with the permission to eat meat?
    Answer: 9:4 – The prohibition of eating a limb cut from a living animal.
  15. Question: Why does the command to “be fruitful and multiply” directly follow the prohibition of murder?
    Answer: 9:7 – To equate one who purposely abstains from having children to one who commits murder.
  16. Question: Name two generations in which the rainbow never appeared.
    Answer: 9:12 – The generation of King Chizkiyahu and the generation of Shimon bar Yochai.
  17. Question: Why did Noach curse Canaan specifically? Give two reasons.
    Answer: 9:22,24 – Because Canaan is the one who revealed Noach’s disgrace to Cham. And because Cham stopped Noach from fathering a fourth son. Thus, Noach cursed Cham's fourth son, Canaan.
  18. Question: Why does the Torah call Nimrod a mighty hunter?
    Answer: 10:9 – He used words to ensnare the minds of people, persuading them to rebel against Hashem.
  19. Question: The sin of the generation of the dispersion was greater than the sin of the generation of the flood. Why was the punishment of the former less severe?
    Answer: 11:9 – They lived together peacefully.
  20. Question: Why was Sarah also called Yiscah?
    Answer: 11:29 – The word “Yiscah” is related to the Hebrew word “to see.” Sarah was called Yiscah because she could “see” the future via prophecy. Also, because of her beauty, everyone would gaze at her.

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

**********
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

חינוך הילדים והבאתם לבית הכנסת

שאלה: האם יש חיוב על פי ההלכה, לילדים קטנים, להתפלל
בכל יום שלש תפלות, שחרית מנחה וערבית? והאם נכון להביא את הילדים לבית הכנסת
לתפלות הימים הנוראים
?

תשובה: במשנה במסכת ברכות (דף כ ע”ב) שנינו: נשים
וקטנים חייבין בתפלה
.

ומבואר אם כן, שגם הקטנים, שהם זקוקים לרחמי ה' יתברך, חייבים במצות תפלה.
וכשם שחובה על הגדולים לחנך את הקטנים בכל המצוות כולן, כמו כן חובה לחנכם למצות
תפלה, שהרי בכל המצות כולן, בין מצות שהן מן התורה, ובין מצות שהן מדברי רבותינו,
חובה לחנך ולהרגיל בהן את הקטנים, מצד מצות חינוך, וכן הדין לענין מצות התפלה
.

ומכיון שאין חילוק במצות חינוך, בין מצוות שהן מן התורה, למצות שהן מדברי
רבותינו, לפיכך נראה, שאף על פי שמן התורה די בתפלה אחת בכל יום, וכן הנשים אינן
מחוייבות אלא בתפלה אחת בכל יום, מכל מקום ילדים קטנים (בנים), יש לחנכם להתפלל
שלש תפלות בכל יום. שחרית, מנחה וערבית
.

וכן היה נוהג מרן רבינו עובדיה יוסף זצ”ל, שהיה נזהר לחנך את בניו מאז
שהיו יודעים היטב לקרוא, שיתפללו בכל יום כל שלשת התפלות. (ילקוט יוסף תפלה
ח”א עמוד תקח)
.

ואת הבנות יש לחנך שתתפלנה בכל יום לכל הפחות תפלה אחת, ונכון שתהיה זו תפלת
שחרית, עם ברכות השחר וקריאת שמע ותפלת שמונה עשרה. וכפי שביארנו כבר
.

ואמנם יש להעיר, שאם רואה האב שהדבר מכביד מאד על בנו, צריך להזהר מאד שלא
להמאיס בעיניו את ענין התפלה, ולפעמים יש להתייעץ עם מחנכים מנוסים, עד כמה יש לדרוש
מהילדים להתפלל, בתחילה תפלה אחת, ואחר כך שניים, כלומר, שחרית ומנחה, ורק אחר
יתחיל לחנכו גם במצות תפלת ערבית
.

ובענין הגיל, שיש לחנך בו את הקטנים להתפלל. כתב הפרי מגדים שהוא מגיל שש או
שבע. והכוונה בזה, בכל ילד לפי חריפות שכלו, ולפי כשרונותיו ובגרותו, שלא כל ילד
ניתן לחנכו לשלש תפלות מיד בתחילת לימוד הקריאה, אלא כל ילד יש לו את הטבע שלו, את
מדותיו ואת רמת הבנתו, עד שניתן לדרוש ממנו להתפלל כל יום שלש תפלות, ולהשתדל
שיהיה הדבר בנעימות ושמחה
.

תפלות הימים הנוראים, הן ארוכות יותר, ולכן, את הילדים הגדולים, ודאי שיש
להביא לתפילות אלה, לחנכם במצות התפלה, אבל הקטנים ביותר, אין להביאם לבית הכנסת,
ואותם שהם בני חמש או שש שנים ובכל זאת באים לבית הכנסת, יש לדאוג שיבואו להחזירם
לביתם אחר זמן מה, כי על פי רוב הם אינם מסוגלים לשבת שעות רבות בשקט במקומם,
ובודאי שהייתם בבית הכנסת תגרום להפרעה לשאר המתפללים
.

Educating Children Regarding
the Mitzvah of Prayer

Question: Is there a halachic requirement for
children to pray three times a day, namely, Shacharit, Mincha, and Arvit?
Similarly, is it correct to bring children to the synagogue during the High
Holidays?

Answer: The Mishnah (Berachot 20b) tells us: “Women,
slaves, and children are obligated to pray.” Based on this, children, who are
also dependent on the mercy of Hashem, are also obligated to pray. Just as it
is a Mitzvah upon adults to educate and train their children regarding all
other Mitzvot, it is also incumbent on adults to educate them regarding this
Mitzvah, for regarding all Mitzvot, whether Biblical or rabbinic in nature, one
is required to train one’s children to perform them so that they may become
acquainted with them; the Mitzvah of prayer is no different.

Since, regarding the Mitzvah of educating one’s
children to perform the Mitzvot, there is no distinction between Torah and
rabbinic commandments, it would thus seem that although the Torah obligation is
to pray only one prayer daily and indeed women are only required to pray once
daily, nevertheless, young boys should be trained to pray three times daily:
Shacharit, Mincha, and Arvit.

This was indeed the custom of Maran Rabbeinu Ovadia
Yosef zt”l who would educate his sons to pray all three daily
prayers as soon as they learned to read (Yalkut Yosef, Tefillah, Volume 1, page
508).

Girls should be trained to pray at least once a
day, preferably the Shacharit prayer which includes in it the Birkot
Ha’Shachar
 (morning blessings), Keri’at Shema, and the
Amida prayer. (When reciting the Pesukei De’Zimra and the
blessing before and after Keri’at Shema, girls and women should
omit the name of Hashem from the blessings in these places, as we have
discussed in the past.)

Nevertheless, we must point out that if the father
notices that this is overburdening the child, one must be exceedingly careful
not to make the child revolted by prayer. A parent must always consult with
wise and experienced educators as to how much a child should be expected to
pray; one should start by training the child with one prayer in the beginning,
then two (meaning Shacharit and Mincha), and only then should he start training
him to pray Arvit.

Regarding the age that one should start training
his children to pray, the Peri Megadim writes that the proper age is from the
age of six or seven. What this means is that every child must be individually
evaluated based on his intelligence, talents, and maturity, for not every child
can handle praying three prayers a day immediately upon being taught to read.
Every child must be judged by his own capabilities, characteristics, and level
of understanding, until he reaches a point when he can be expected to pray
three times a day through happiness and serenity.

Since the High Holiday prayers are longer than
usual, although older children should certainly be brought to the synagogue to
pray in order to educate them in the Mitzvah of prayer, younger children should
nevertheless not be brought to the synagogue. If one brings his children of
five or six years old who are brought to the synagogue in any event, one should
make certain to take them home after a while, for in most cases, such young
children are unable to sit quietly for hours on end and their presence in the
synagogue will certainly disturb the prayer of other congregants.

2 updates

(1)

                           Ladies’ Seating Plan 

                                  for the Yamim Noraim                                                                                     High Holy Days



Elul 5782

August 2021

 

Ladies’ Seating Plan for the Yamim Noraim – High Holy Days

 

 

Dear Ladies,

 

We hope this letter finds you well and in good health.

 

As we know tefila, prayer, is our strongest tool in
connecting directly to Hashem and especially during the upcoming
awe-inspiring
days of Rosh Hashanah and Yom Kippur, now only a few days away. It is vitally important
that we use our tefilot to ask Hashem to inscribe each and every one of
us in the Book of Life and that all may merit a year of health and happiness.

 

The Shulhan Aruch expresses the importance of makom kabua, makon
kodesh
– that a person’s regular and fixed place where he or she prays has
a direct relationship to the power of the tefila, to the extent that the
place a person prays is called kodesh – holy.

 

Therefore, in order to avoid disappointment on such special days we are
willing to reserve a seat for lady members of our community and this can be done by contacting Mrs Emma Jacobs directly or by email to moorlanenews@gmail.com.


Ladies who are non-members are also invited to apply for a seat and we will try to accommodate you as best as possible and availability. 

 

We will attempt, to the best of our ability, to allocate the seats
according to where the ladies sit throughout the year, but we cannot guarantee
how the seats will be allocated. We will also consider accommodating places for
unmarried girls over Bat Mitzva to sit next to or close to their mothers.

 

Please tick for which day(s):

1)     ONLY Rosh Hashana (2 days)                        _______

2)     ONLY Yom Kippur                                        _______

3)     BOTH (Rosh Hashana and Yom Kippur)       _______

 

Please let us know below who the seat is for:

1)     Name  _______________________________

2)     Name  _______________________________

3)     Name  _______________________________

Please note, we will gladly reserve and allocate you a seat,
however, if for example, you are allocated a seat for Yom Kippur but can only
come for Ne’ilah please understand that your seat cannot be kept vacant
all day, when others could use the seat until you arrive.

 

Therefore, we endeavour to do the following:

 

·      
A clear sign
will be posted asking ladies to respect the allocated seating plan by not
sitting in someone’s allocated place and to vacate the seat as soon as the lady
comes.

 

·      
If someone is
sitting in your allocated seat when you arrive, you have the right to politely ask
that person to move.

 

·      
We request
that you ask the lady to move in the most polite, discreet and nicest way
possible so as not to cause embarrassment, offence or any discomfort whatsoever.

 

 

Thanking you in advance.

Tizku leshanim rabot

 

The Gabbaim

 

 PS – Whilst there is no charge for allocating you a seat, any
donations made will be gratefully appreciated.


(2)

Members who received the 

Yom Kippur Hashkavot lists 

are reminded to reply to the emails received

so that the individual family hashkavot will be said in Yom Kippur

otherwise all list will be amalgamated into one list

and said one after the other


 



Newsletter Parashat Ki Tetze

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Have a look at our website www.moorlane.info 
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THIS SUNDAY SPECIAL
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Thereafter in our Bet Hakeneset
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Amud Yomi every morning
Masechet Berachot
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Please pray for the 
refua shelema of 
Sulcha bat Mazal
Shemuel Chaim ben Aiysha
Yaacov ben Chana Debora
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Rabbi Yaakov Hillel – Straight from the Heart
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Sephardic World
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לוח זמני תפלה לקיץ תשפ״א

Summer Timetable 5781 – 2021

מוצאי שבת

ערבית

)מוצ”ש(

סוף זמן קראת שמע

זמן
שבת

פלג מנחה (תה״ד)

פלג מנחה (לבוש)

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Shema to be read before

Candles to be
lit by

 

Earliest Candle lighting

Minha & Kabbalat Shabbat*

Date

Parasha

PM

PM

AM

PM

PM

PM

PM

 

 

9:18

9:15

9:35

8:11

7:29

6:56

6:45

20/21 Aug

כי תצא


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 Parashat Ki Tetze
All references are to the verses and Rashi's commentary, unless otherwise stated
  1. Why must a captured woman mourn her family for a month in her captor's house?
    21:13 – So her captor will find her unattractive.
  2. What fraction of the inheritance does a first-born receive if he has a) one brother? b) two brothers?
    21:17 – a) 2/3 b) 1/2
  3. What will become of a ben sorer u'moreh if his parents don't bring him to court?
    21:22 – He will eventually rob and kill to support his physical indulgences.
  4. Why is it a degradation to G-d to hang a criminal's body on the gallows overnight?
    21:23 – Because humans are made in G-d's image; and because the Jewish People are G-d's children.
  5. What do you do if you find a lost object that costs money to maintain?
    22:2 – Sell it and save the money for the owner.
  6. Why does the Torah forbid wearing the clothing of the opposite gender?
    22:5 – It leads to immorality.
  7. Why does the Torah link the mitzvah of sending away the mother-bird with the mitzvah of making a railing on the roof of your house?
    22:8 – To teach that one mitzvah leads to another, and to prosperity.
  8. When is it permitted to wear wool and linen?
    22:12 – Wool tzitzit on a linen garment.
  9. What three things happen to a man who falsely slanders his bride?
    22:18 – He receives lashes, pays a fine of 100 silver selah, and may never divorce her against her will.
  10. Although the Egyptians enslaved the Jewish People, the Torah allows marriage with their third-generation converts. Why?
    23:8 – Because they hosted Yaakov and his family during the famine.
  11. Why is causing someone to sin worse than killing him?
    23:9 – Murder takes away life in this world, while causing someone to sin takes away his life in the World to Come.
  12. If one charges interest to his fellow Jew, how many commandments has he transgressed?
    23:21 – Three; two negative commandments and a positive commandment.
  13. What is the groom's special obligation to his bride during their first year together?
    24:5 – To gladden her.
  14. When is a groom required to fight in a non-obligatory war?
    24:5 – When he remarries his ex-wife.
  15. What type of object may one not take as collateral?
    24:6 – Utensils used to prepare food.
*****
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

שאלה: האם מותר לאכול פת לחם בלא נטילת ידים, באופן שהאוכל אינו נוגע בלחם בידיו אלא באמצעות מפית וכדומה?

תשובה: בגמרא במסכת חולין (דף קז:) אמרו, התירו מפה )כלומר התירו אכילת פת על ידי שיעטוף ידיו במפה, בלא נטילת ידים) לאוכלי תרומה (שהכהנים שהיו באים לאכול תרומה בזמן שבית המקדש היה קיים, היו מחוייבים ליטול ידיהם קודם אכילתם, כדי שלא יטמאו את התרומה במגעם, והקילו עליהם חכמים, שאם רצו, אינם מוכרחים ליטול ידיהם, ורשאים לאכול את תרומתם באופן שלא יגעו בה בידיהם אלא בהפסק מפה או כפפות וכדומה) ולא התירו מפה לאוכלי טהרות (שבזמן שבית המקדש היו סתם בני אדם שאינם כהנים, שנוהגים בחסידות ואוכלים את כל מאכליהם בטהרה, כדי שלא יטמאו מאכליהם, וממילא אותם בני אדם הוצרכו גם כן ליטול ידיהם לפני שהיו אוכלים כל דבר, כדי שלא יטמא במגעם, ולאנשים אלו לא הקילו רבותינו לאכול באמצעות מפה בלא נטילת ידים) וטעם הדבר שלא הקילו בזה אלא לכהנים הבאים לאכול תרומה ולא לסתם בני אדם, פירש רש”י, שהוא מפני שהכהנים היו מורגלים מאד כל ימיהם לאכול את כל מאכליהם בטהרה (לפי שאצלם נוגע הדבר לאיסור ממש) ולפיכך אין לחוש שיטעו ויגעו בידיהם במאכליהם, על כן היקלו להם שיאכלו לאכול בלא נטילת ידים באמצעות מפה, מה שאין כן סתם בני אדם, שאינם רגילים וזהירים כל כך לאכול בטהרה (שהרי אצלם אין הדבר נוגע לאיסור ממש וממילא אינם זהירים וזריזים כל כך בזה) יש לחוש שיגעו בטעות בידיהם במאכל, לפיכך אין להקל להם לאכול באמצעות מפה בלא נטילת ידיים.

ולאור האמור, כתבו רבים מרבותינו הראשונים, לעניין נטילת ידיים שבזמנינו קודם אכילת פת לחם, שמכיון שבודאי אין אנו בכלל אותם כהנים שהיו זריזים וזהירים לשמור על מאכליהם בטהרה, ממילא תקנת רבותינו ליטול ידים קודם הסעודה שייכת בכל מקרה, ואין להקל בה על ידי אכילה באמצעות מפית. והעושה כן, לבטל נטילת ידים מכיון שאוכל על ידי מפית, מבטל תקנת חז”ל. וכן פסקו הטור ומרן השלחן ערוך (סימן קסג) ומובן שכל זה שייך גם לענין הבא לאכול דבר שטיבולו במשקה שביארנו בעבר שחייב בנטילת ידיים.

ולסיכום: אין להקל לאכול פת לחם בלא נטילת ידים, אפילו אם אינו נוגע בפת בידו, וכגון שאוכל באמצעות מפית וכדומה,
שבכל מקרה חייב בנטילת ידים. אלא שעדיין יש אופן שבו הקילו לאדם לאכול פת בלא נטילת ידים, וכמו שנבאר בהלכה הבאה.

Question: May one eat bread without washing one’s hands if one does not touch the bread with one’s hands directly and instead holds it with a napkin and like?

Answer: The Gemara in Masechet Chullin (107b) states: “The Sages permitted a cloth (i.e. they permitted eating bread without first washing one’s hands by wrapping one’s hands in a cloth) for those eating Terumah (meaning that during the time when the Bet Hamikdash still stood, before eating Terumah, the Kohanim were required to wash their hands first so as not to impurify the Terumah by touching it. Our Sages ruled leniently for them that, if they wished, they would not need to wash their hands; rather, they would be permitted to eat their Terumah in a way where they would not touch it directly, i.e. by wrapping their hands in a cloth or by wearing gloves and the like). However, they did not permit a cloth for those eating their food amid purity (for in the times of the Bet Hamikdash, there were pious non-Kohanim who would eat all of their foods amid purity so as not to impurify their foods. These individuals would also need to wash their hands before eating any food so as not to impurify the food by touching it. Our Sages did not provide the leniency of eating without washing one’s hands by using a cloth for such people).” Rashi there explains that the reason why our Sages were lenient regarding this matter only with regards to Kohanim eating their Terumah and not for any other people is because the Kohanim were quite accustomed to eating all of their foods amid purity all their lives (for with regards to them, this matter could sometimes border on an actual prohibition) and there is therefore no need to be concerned that they will mistakenly touch their food with their hands. Thus, our Sages were lenient and allowed them to eat without first washing their hands through the use of a cloth. On the other hand, regarding other people who were not as accustomed and careful to eat their food amid purity (for this matter never borders on an actual prohibition for them and they were therefore less meticulous in this regard), we must be concerned that they will mistakenly touch the food with their hands. Therefore, there is no room for leniency for them to eat with the use of a cloth without first washing their hands.

Based on this, many Rishonim deduce from here regarding the hand-washing we perform before eating bread that since we can certainly not be included in the category of the Kohanim who were especially careful to keep their foods pure, the rabbinic edict to wash one’s hands before eating a bread meal is applicable in any case and one may not act leniently by eating with the use of a napkin. If one does eat with the use of a napkin in order to circumvent the requirement to wash one’s hands, one has nullified an edict of our Sages. The Tur and Maran Ha’Shulchan Aruch (Chapter 163) rule likewise. All this applies to one who would like to eat a food dipped in liquid (which requires a hand-washing before) as well.

Summary: One may not act leniently and eat bread without first washing one’s hands even if one is not directly touching the bread with one’s hands, for instance, if one is eating with a napkin and the like; in any case, one is obligated to wash one’s hands. However, there is one situation where the Sages were lenient and permitted one to eat bread without first washing one’s hands. We shall discuss this further, G-d-willing, in the following Halacha.