Newsletter Parashat Pinchas – Shabbat Mevarechim



Have a look at our website 
Bar Mitzvah 
With Gratitude to Hashem
We are pleased to invite you 
to the Bar Mitzva of 
our dear son
Moshe Yisrael  
Bnos Yisroel New Hall
This Shabbat Pinchas 3rd July.
Shacharit 9am
Followed by Kiddush from 12 pm approx.
Family Daniel Benouaich

would like to take this opportunity 
to wish 
R'Daniel & Mrs. Benouich
a big Mazal Tov 
on celebrating the 
Bar Mitzvah of their son
Moshe Yisrael
Sheyizke legadel batorah, mitzvot, umaasim tovim

Mazal Tov 
Benouich & Melul
Please pray for the 
refua shelema of 
Shemuel Chaim ben Aiysha
Yaacov ben Chana Debora
Latest edition attached to this email
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*



















2/3 July

פינחס (ש''מ)

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

Q & A 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

דין תספורת בימי בין המצרים

מרוב תוקף האבלות בימי בין
המצרים, נהגו האשכנזים שלא להסתפר ולהתגלח, מיום שבעה עשר בתמוז ועד יום עשירי באב


אולם הספרדים ובני עדות המזרח
לא נהגו להחמיר בזה, אלא מנהגינו כעיקר תקנת רבותינו התנאים, שגזרו אחר חורבן בית המקדש,
שבשבוע שחל בו תשעה באב אסור מלספר ולכבס, וכן פסקו הרמב”ם ומרן השולחן ערוך

 . ועד אז מותר לספרדים
להסתפר ולהתגלח


ולענין תספורת לנשים בשבוע שחל
בו, או בכל ימי בין המצרים למנהג האשכזים, הדבר תלוי במחלוקת אחרת, וכפי שנבאר


נחלקו הפוסקים, לענין אשה שאבלה
על אחד משבעת קרוביה (אב ואם, אח ואחות, בן ובת
, ובעל), האם
היא אסורה להסתפר, כשם שלאנשים אסור להסתפר, או שאיסור זה אינו נוהג באשה


ולהלכה, מרן השלחן
ערוך, אשר הספרדים וכל בני עדות המזרח הולכים לאורו, פסק שאין איסור תספורת נוהג
באשה. ועל כן תיכף אחר שבעת ימי האבל, מותר לאשה להסתפר
. אבל
הרמ”א, שלפי הוראותיו הולכים האשכזים, פסק שאיסור תספורת נוהג גם בנשים


ולפי זה נראה, שלדעת מרן השלחן
ערוך, ולמנהג הספרדים, אין איסור תספורת נוהג בנשים. אבל למנהג האשכנזים היוצאים
ביד רמ”א, אף הנשים בכלל איסור זה. וכן פסק הגאון רבי משה פיינשטיין
זצ”ל, ועוד מגדולי הפוסקים


ומכל מקום יש מרבני האשכנזים
שכתבו, שאף על פי שבאבלות ממש, מנהגם  הוא שגם הנשים אינן מסתפרות, מכל מקום
בבין המצרים רשאיות הנשים להקל בזה, כי אין תוקף מנהג האבלות חמור כל כך מצד הדין,
רק בתורת מנהג, כמו שביארנו. אבל בשבוע שחל בו תשעה באב, שאז איסור התספורת הוא
מתקנת  חכמי המשנה ממש, ולא רק מחמת המנהג, אין לחלק בין אנשים לנשים


ומכל מקום מנהג הספרדים להקל
בזה לגמרי כמו שכתבנו, אפילו בשבוע שחל בו תשעה באב.


The Laws of Taking Haircuts During the “Three Weeks”

As a result of the mourning
observed during the “Three Weeks,” the Ashkenazi custom is to abstain from
shaving and taking haircuts beginning from the Seventeenth of Tammuz until the
Tenth of Av.


Nevertheless, the Sephardic
custom is not as stringent and follows the letter of the law established by a
Tannaic enactment (following the destruction of the Bet Hamikdash) which is to
prohibit taking haircuts and laundering clothing during the week during which
Tisha Be’av falls out. The Rambam and Maran Ha’Shulchan Aruch rule likewise.


Regarding a woman taking a
haircut during the week during which Tisha Be’av falls out or during the “Three
Weeks” according to the Ashkenazi custom, this depends on a different
disagreement among the Poskim, as follows:


The Poskim disagree regarding
whether a woman who is in mourning for one of seven relatives (father, mother,
brother, sister, son, daughter, or husband) is forbidden to take a haircut just
as it is forbidden for a male mourner or does this prohibition not apply to


Halachically speaking, Maran
Ha’Shulchan Aruch, whose rulings are followed by Sephardic and Middle Eastern
Jews, writes that the prohibition to take a haircut does not apply to women.
Thus, immediately following the initial seven days of mourning, a woman may
take a haircut. Nevertheless, the Rama, whose rulings are followed by Ashkenazi
Jews, writes that the prohibition to take a haircut applies to women as well.


It therefore seems that
according to Maran Ha’Shulchan Aruch and the Sephardic custom, the prohibition
to take haircuts observed in mourning of the destruction of the Bet Hamikdash
does not apply to women either. However, according to the Rama and the
Ashkenazi custom, women are also included in this prohibition. Hagaon Harav
Moshe Feinstein zt”l and other great Poskim rule likewise.


On the other hand, there are
Ashkenazi Poskim who write that although women are prohibited to take haircuts
while in actual mourning for a relative, nevertheless, woman may act leniently
and take haircut during the “Three Weeks,” for this is not as much a halachic
prohibition according to the letter of the law as it is a custom which has been
accepted. However, during the week during which Tisha Be’av falls out, when it
is an actual prohibition to take a haircut based on the edict of the Sages of
the Mishnah and not merely customary, there is no distinction between men and


Nevertheless, as we have
stated above, the Sephardic custom is to permit women to take haircuts even
during the week during which Tisha Be’av falls out.