newsletter Parashat Chukat



Have a look at our website 
Swim4Torah 5781

We set out at 11 am from Manchester and after heavy holiday traffic around Blackpool arrived at Ullswater around 1 pm, to find the north lakeside road blocked by an accident. We rerouted to the south side; the only parking spaces we could find were at a point where the lake is nearly double as wide as at the original destination. This did not deter our nine intrepid swimmers, and over half of us made it to the other side, three of whom did the reverse trip as well, swimming with impressive strength right to the finishing post. The others also traveled a fair distance and spent between one and two and three-quarter hours swimming in the cold water under a sunny sky, under the watchful eye of our lifeguard R' Yanky Breuer in an inflatable dinghy. The swimmers were presented with a towel with the Swim4Torah 5781 logo and were treated to a barbeque brought up from Manchester by R' Shmuel Oppenheimer, who was accompanied by boys from Moor Lane Shul who were awarded this trip because of their sterling efforts in fundraising for the campaign.
The campaign is now just under £700 short of its bonus goal of £30,000. If you have not as yet donated and would like to, the link is below.
 All the best 
Moshe Stamler 
Mazal Tov 
Avy & Rachel Levy
on the safe arrival
of their new 
baby Boy

Sheyigadel Laberit Bizmana
Latorah Lahupa Ulema'asim tovim

Mazael tov to brothers
Shoham & Osher
Please pray for the 
refua shelema of 
Shemuel Chaim ben Aiysha
Youth Library Feb 21 Allowing books to be read in shul.gif
Shabbat Afternoon Programme
5:15 pm Avot Ubanim
6:00 pm Mincha followed by shiur

Sephardic World
image.png page

לוח זמני תפלה לקיץ תשפ״א

Summer Timetable 5781 – 2021

מוצאי שבת



סוף זמן קראת שמע


פלג מנחה (תה״ד)

פלג מנחה (לבוש)

מנחה וקבלת שבת


שבת פרשת




Shema to be read before

Candles to be
lit by


Earliest Candle lighting

Minha & Kabbalat Shabbat*



















18/19 June


For those not in the Bet Hakeneset, but wishing to bring in Shabbat with the Kahal, candles should be lit about 30 minutes after the time listed for Minha and Kabbalat Shabbat. (Unless the time listed in the ‘latest candle lighting’ column is earlier, when candles should be lit by that time, in all cases.

Q & A Parashat Chukat

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

  1. “Take a perfect Para Aduma (red heifer).” What does the word “perfect” temima mean in this context?
    19:2 – Perfectly red.
  2. How many non-red hairs disqualify a cow as a Para Aduma?
    19:2 – Two.
  3. man dies in a tent. What happens to the sealed metal and earthenware utensils in the tent?
    19:14,15 – The metal utensils are impure for seven days, even if they are sealed. The sealed earthenware vessels are unaffected.
  4. What happens to the one who: a) sprinkles the water mixed with the ashes of the Para Aduma; b) touches the water; c) carries the water?
    19:21 – a) Remains tahor; b) He, but not his clothing, contracts tumah; c) He and his clothing contract tumah.
  5. Why was the mitzvah of the Para Aduma entrusted to Elazar rather than to Aharon?
    19:22 – Because Aharon was involved in the sin of the Golden Calf.
  6. Why does the Torah stress that all of the congregation came to Midbar Tzin?
    20:1 – To teach that they were all fit to enter the Land; everyone involved in the sin of the spies already died.
  7. Why is Miriam's death taught after the law of Para Aduma?
    20:1 – To teach that just as sacrifices bring atonement, so too does the death of the righteous.
  8. During their journey in the midbar, in whose merit did the Jewish People receive water?
    20:2 – Miriam's.
  9. Why did Moshe need to strike the rock a second time?
    20:11 – After he hit it the first time, only a few drops came out since he was commanded to speak to the rock.
  10. When Moshe told the King of Edom that the Jewish People would not drink from the well-water, to which well did he refer? What do we learn from this?
    20:17 – To the well that traveled with the nation in the midbar. This teaches that one who has adequate provisions should nevertheless purchase goods from his host in order to benefit the host.
  11. The cloud that led the Jewish People leveled all mountains in their path except three. Which three and why?
    20:22 – Har Sinai for receiving the Torah, Har Nevo for Moshe's burial, and Hor Hahar for Aharon's burial.
  12. Why did the entire congregation mourn Aharon's death?
    20:29 – Aharon made peace between contending parties and between spouses. Thus, everybody mourned him.
  13. What disappeared when Aharon died?
    20:29 – The clouds of glory disappeared, since they sheltered the Jews in Aharon's merit.
  14. Which “inhabitant of the South” (21:1) attacked the Jews?
    21:1 – Amalek.
  15. For what two reasons did G-d punish the people with snakes specifically?
    21:6 – The original snake, which was punished for speaking evil, is fitting to punish those who spoke evil about G-d and about Moshe. And the snake, to which everything tastes like dust, is fitting to punish those who complained about the manna which changed to any desired taste.
  16. Why did the Jewish People camp in Arnon, rather than pass through Moav to enter Eretz Canaan?
    21:13 – Moav refused them passage.
  17. What miracle took place at the valley of Arnon?
    21:15 – The Amorites hid in caves in the mountain on the Moabite side of the valley in order to ambush the Jews. When the Jews approached, the mountain on the Eretz Canaan side of the valley moved close to the other mountain and the Amorites were crushed.
  18. What was the “strength” of Amon that prevented the Jewish People from entering into their Land?
    21:24 – G-d's command, “Do not harass them” (Devarim 2:19).
  19. Why was Moshe afraid of Og?
    21:34 – Og had once been of service to Avraham. Moshe was afraid that this merit would assist Og in battle.
  20. Who killed Og?
    21:35 – Moshe.


Halachot from Maran Rabbi Ovadia Yosef Ztz'l

שאלה: שעון
מעורר, האם מותר להכינו מערב שבת, על מנת שיצלצל בעצם יום השבת

תשובה: הנה
לעצם עריכת והכנת השעון שיצלצל בשבת, לכאורה יש לדון בזה לאיסור, שהרי הזכרנו כבר
בעבר את דברי הברייתא במסכת שבת (דף יח.), “אין נותנים חטים
לתוך ריחים של מים כדי שיטחנו ביום השבת”. כלומר, אסור להכניס חטים
לפני כניסת השבת, לריחים (כעין מכונה לטחינת חטים, המופעלת על ידי תנועת גלגל מים
בשבת). ואף על פי שלא נעשית כאן כל מלאכה בשבת עצמה, שהרי מניחים את החטים מערב
שבת, והם הולכות ונטחנות מאליהן על ידי תנועת המים בשבת, מכל מקום, הואיל
והריחים משמיעות קול רעש בשבת, יש בזה משום זלזול בכבוד השבת
. ונחלקו רבותינו בגמרא אם להלכה אנו תופסים כדברי
הברייתא.  כי יש מי שמפרש שדברי הברייתא הם לכל הדעות, ולפיכך אסור להתחיל
מלאכה מערב שבת בדבר המשמיע קול בשבת עצמה, ויש אומרים שדברי הברייתא תלויים
במחלוקת אחרת בין בית שמאי לבית הלל, ולדעת בית הלל אין לחוש להשמעת קול שכזו
בשבת, ומותר להכניס חטים לריחים מערב שבת על מנת שיטחנו בשבת עצמה

ולהלכה פסק מרן השלחן ערוך (סימן רנב), שמותר
לתת חטים לתוך ריחים של מים סמוך לחשיכה
(לפני כניסת השבת),
ואין חוששים להשמעת קול שיאמרו ריחים של פלוני טוחנות בשבת. וכתב על זה
הרמ”א (שלאורו הולכים יוצאי אשכנז), ויש אוסרים בריחים
, וכן בכל דבר שיש
לחוש להשמעת קול, וכן נוהגים לכתחילה, אבל במקום הפסד יש להקל

ומעתה נבא לנדון שלנו, שלכאורה לפי דברי
הרמ”א שאסור לגרום שיצא קול רעש בשבת, כמו כן אסור לגרום להפעלת קול רעש
שגורם השעון מעורר, שהרי יש בזה זלזול בכבוד השבת, שנראה כאילו יהודי מפעיל את
השעון בשבת וגורם לרעש בשבת. ולפי זה למנהג האשכנזים יהיה אסור להפעיל שעון מעורר
שיצלצל בשבת

וכן פסק להלכה הגאון רבי משה פיינשטיין בשו”ת
אגרות משה (חאו”ח ח”ד סימן ע), שלמנהג האשכנזים ההולכים לאורו של
הרמ”א, יש לאסור הפעלת שעון  מעורר בשבת, אם הוא קול שנשמע גם מחוץ לחדר
שהוא נמצא בו. (אבל אם אין הקול חזק כל כך, ואינו נשמע אלא באותו חדר שהשעון נמצא
בו, אף הוא כתב להתיר). ומבואר מזה שדעתו של הגאון היתה להשוות הפעלת שעון מעורר
לכל כלי המחולל רעש בשבת

אולם מרן הרב עובדיה יוסף זצ”ל בתשובה
שהובאה בספר ילקוט יוסף (שבת א' עמ' פט) הביא דברי כמה אחרונים הסוברים שיש להקל
בזה אף לשיטת הרמ”א. שהרי לכל הדעות, אם אין הקול נשמע ממש מחמת פעולה שנעשית
שמיד לאחריה הוא בא, כמו בהפעלת ריחים
אלא רק לאחר זמן, אין לאסור בזה
מחמת השמעת קול. ועוד יש להוסיף על כך
שהרי רוב בני אדם אינם מכוונים בכל
יום את השעון שיצלצל, אלא הוא מוכן אצלם בכל יום ויום להקיצם משנתם. ובאופן כזה
בודאי שאין לאסור את הפעלת השעון בשבת, שהרי כתבו הפוסקים, (הובאו דבריו בבית יוסף
סימן שלח) שמותר להפעיל מערב שבת שעון שבכל שעה הוא מצלצל בקול רעש, הואיל והכל
יודעים ששעון זה הוא מוכן מאז ומתמיד, ואין מי שמפעילו בכל יום ויום, ובאופן כזה
לא שייך איסור כלל. וכן פסק הרמ”א להלכה

ועל כן העיקר להלכה, שבין לאשכנזים ובין לספרדים, מותר בהחלט להכין מערב שבת
שעון שיצלצל בשבת לעוררם משנתם. וכן העלה הגאון רבי אליעזר יהודה ולדנברג
ז”ל. ועוד רבים מגדולי הפוסקים

ובהלכה הבאה נדון בעזרת ה' עוד בענינים אלו.

Question: May one set an alarm clock to go off on Shabbat?

Answer: It
would seem to be prohibited to set an alarm clock to go off on Shabbat based on
the Baraita (Shabbat 18a) which states, “One may not place wheat into a
water-operated mill (before Shabbat) in order for the wheat to be ground on
Shabbat.” Although no forbidden work is being performed on Shabbat as the wheat
is being placed in the mill before the onset of Shabbat and it will only be
ground on Shabbat as a result of the water’s movement, nevertheless, since the
mill produces noise on Shabbat, this constitutes a disrespect for the Shabbat.
The Sages of the Talmud disagree whether or not the Halacha follows the opinion
of this Baraita. Some conform this Baraita to all opinions and it will
therefore be forbidden to begin any forbidden work before the onset of Shabbat
if it will continue on Shabbat and produce noise. Others explain that this
Baraita is contingent upon another related disagreement between Bet Shammai and
Bet Hillel such that according to Bet Hillel, there is no concern with such
noise being produced on Shabbat and it will be permissible to place wheat into
a mill before Shabbat in order for it to be ground on Shabbat itself.

Halachically speaking, Maran Ha’Shulchan Aruch (Chapter
252) rules that “It is permissible to place wheat into a water mill shortly
before the onset of Shabbat and we are not concerned that as a result of the
noise, people will say that so-and-so’s mill operates on Shabbat.” The Rama, on
the other hand, rules: “Some rule stringently regarding a mill and anything
else which produces noise. We are indeed preferably concerned with this view;
however, in situations of financial loss, there is room for leniency.”

Based on the above, regarding our situation, it seems
that according to the Rama that one may not cause noise to be produced on
Shabbat, it will likewise be forbidden to set an alarm clock to go off on
Shabbat, for this constitutes a disrespect for the Shabbat as it seems that one
is operating the alarm clock on Shabbat and causing noise to emanate. According
to this, it will be forbidden for Ashkenazim to set an alarm clock to go off on

Indeed, Hagaon Harav Moshe Feinstein zt”l rules
likewise in his Responsa Igrot Moshe (Orach Chaim, Volume 4, Chapter 70) and
writes that Ashkenazim, who follow the rulings of the Rama, may not set an
alarm clock to go off on Shabbat if it can be heard outside of the room it is located
in. (However, if the volume of the alarm clock is not so strong and can only be
heard within the room it is located in, even Harav Feinstein rules leniently.)
We see that Hagaon Feinstein equates the law of an alarm clock to a vessel
which produces noise on Shabbat.

Nevertheless, Maran Rabbeinu Ovadia Yosef zt”l (in
a response printed in Yalkut Yosef, Shabbat, Part 1, page 89) quotes several
Acharonim who rule that there is room for leniency in this regard, even
according to the Rama’s opinion, for according to all opinions, if the noise is
not heard immediately after the action the individual performs, such as
regarding a mill, and is only heard later, there is no prohibition of producing
noise here. Additionally, most people do not set their alarm clocks to go off
every day; rather, it is already set to wake them up at the same time every
day. If this is the case, there is certainly no room to prohibit setting an
alarm clock for Shabbat, for the Poskim (quoted by the Bet Yosef in Chapter
338) that it is permissible before Shabbat to set a clock to go off and make
noise every hour of Shabbat since everyone knows that such a clock is set once
and no one sets it every day. The Rama himself quotes this as Halacha.

Thus, halachically speaking, it is permissible for
both Sephardic and Ashkenazi Jews to set alarm clock before the onset of
Shabbat to go off on Shabbat. Hagaon Harav Eliezer Yehuda Waldenberg zt”l
and other great Poskim rule likewise.

In the next Halacha, we shall, G-d-willing, discuss some
more details of this law.