Newsletter Parashat Mesora – Shabbat Hagadol



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Completed forms can be handed to 
Mordechai Maman 
by Wednesday 13th April
can be handed directly to the 
Manchester Bet Din
before Erev Pesach 
We kindly ask members 
who have seat boxes in the
Bet Hakeneset
to clear & clean their boxes
of any possible Chametz 
that may have been left during the year
as they will not be included in the
Bet Hakeneset's mechira
and will still belong to you over Pesach
Thanking you for your cooperation 
Pesach Kasher Vesameach
Model Seder
by Rabbi Eli Mansour
link below
Mazal Tov
to our friends
Mr & Mrs Chaim Zorno
on celebrating today the 
wedding of their daughter
Daniel Black
from Sheffield 
שיזכו לבנות בית נאמן בישראל
May Hashem bless them with
good health, Beracha, Mazal & Hatzlacha 


Pesach Approved products



This is week we have 
Youth Shabbat 
in the Bet Hakeneset
Please pray for the 
refua shelema of 
Sulcha bat Mazal
Please support our minyanim whenever possible
Updates will appear on the WhatsApp group image.png
If anyone needs any help getting to or from the minyanim 
please contact one of the members of the Mahamad

לוח זמני תפלה לחורף תשפ״ב

Winter Timetable 5782 – 2021/22

מוצאי שבת



סוף זמן קריאת שמע

זמן שבת

פלג מנחה (תה״ד)

פלג מנחה (לבוש)

מנחה וקבלת שבת


שבת פרשת




Shema before


Candle lighting


Earliest Candle lighting

Minha and Kabbalat Shabbat



















8/9 Apr


(שבת הגדול)

מנחה on שבת Day

 throughout the summer weeks

will be at 6 pm


Would you like to do some Keriat Hatorah – Torah reading?
Committed to doing a reading and finding it hard?
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Q & A Parashat Mesora
  1. When may a metzora not be pronounced tahor?
    14:2 – At night.
  2. In the midbar, where did a metzora dwell while he was tamei?
    14:3 – Outside the three camps.
  3. Why does the metzora require birds in the purification process?
    14:4 – Tzara'at comes as a punishment for lashon hara. Therefore, the Torah requires the metzora to offer birds, who chatter constantly, to atone for his sin of chattering.
  4. In the purification process of a metzora, what does the cedar wood symbolize?
    14:4 – The cedar is a lofty tree. It alludes to the fact that tzara'at comes as a punishment for haughtiness.
  5. During the purification process, the metzora is required to shave his hair. Which hair must he shave?
    14:9 – Any visible collection of hair on the body.
  6. What is unique about the chatat and the asham offered by the metzora?
    14:10 – They require n'sachim (drink offerings).
  7. In the Beit Hamikdash, when the metzora was presented “before G-d” (14:11), where did he stand?
    14:11 – At the gate of Nikanor.
  8. Where was the asham of the metzora slaughtered?
    14:13 – On the northern side of the mizbe'ach.
  9. How was having tzara'at in one's house sometimes advantageous?
    14:34 – The Amorites concealed treasures in the walls of their houses. After the conquest of the Land, tzara'at would afflict these houses. The Jewish owner would tear down the house and find the treasures.
  10. When a house is suspected as having tzara'at, what is its status prior to the inspection by a kohen?
    14:36 – It is tahor.
  11. What happens to the vessels that are in a house found to have tzara'at?
    14:36 – They become tamei.
  12. Which type of vessels cannot be made tahor after they become tamei?
    14:36 – Earthenware vessels.
  13. Where were stones afflicted with tzara'at discarded?
    14:40 – In places where tahor objects were not handled
  14. When a house is suspected of having tzara'at, a kohen commands that the affected stones be replaced and the house plastered. What is the law if the tzara'at:
    a. returns and spreads;
    b. does not return;
    c. returns, but does not spread?

    a. 14:44-45 – It is called “tzara'at mam'eret,” and the house must be demolished;
    b. 14:48 – the house is pronounced tahor;
    c. 14:44 – The house must be demolished.

  15. When a person enters a house that has tzara'at, when do his clothes become tamei?
    14:46 – When he remains in the house long enough to eat a small meal.
  16. What is the status of a man who is zav (sees a flow):
    a. two times or two consecutive days;
    b. three times or three consecutive days?
    15:2 –
    a. He is tamei;
    b. He is tamei and is also required to bring a korban.
  17. A zav sat or slept on the following: a). a bed; b) a plank; c) a chair; d) a rock.
    If a tahor person touches these things what is his status?
    15:4-5 – Only a type of object that one usually lies or sits upon becomes a transmitter of tumah when a zav sits or lies on it. A tahor person who subsequently touches the object becomes tamei and the clothes he is wearing are also tmei'im. Therefore:
    a. tamei;
    b. tahor;
    c. tamei;
    d. tahor.
  18. What does the Torah mean when it refers to a zav who “has not washed his hands”?
    15:11 – One who has not immersed in a mikveh.
  19. When may a zav immerse in a mikveh to purify himself?
    15:13 – After seven consecutive days without a flow.
  20. What is the status of someone who experiences a one-time flow?
    15:32 – He is tamei until evening.

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

ביעור ומכירת חמץ

ביעור חמץ 
ביום י”ד בניסן
בבוקר, כלומר, מבערים את החמץ עד סוף הזמן הקרוי לביעורו (ובארץ ישראל סוף זמן
שריפת חמץ בשנה זו הוא בערך בשעה אחת עשרה ורבע בבוקר, וסוף זמן אכילת חמץ הוא
כחמש דקות לפני השעה עשר בבוקר, ובכל מקום יש לנהוג כפי שמופיע בלוחות השנה

כיצד מצות ביעור חמץ? שורפו או פוררו לפירורים דקים,
וזורהו ברוח או זורקו לים. והמנהג לשורפו באש. וחמץ שהושלך לאשפה (חוץ לבית, לפני
זמן איסור אכילת חמץ), אין חובה מן הדין לשרפו

חמץ שעבר עליו הפסח
כל המשהה חמץ ברשותו בימי
הפסח, ביטל מצות עשה, שנאמר “תשביתו שאור מבתיכם”, ועבר על לא תעשה,
שנאמר “לא יראה לך חמץ”. לפיכך קנסו חכמים את מי שעבר על איסור זה,
ואמרו (פסחים כח.): “חמץ של ישראל שעבר עליו הפסח אסור בהנאה”. וחמץ זה
נאסר בהנאה בין לאותו אדם שהשהה אותו בפסח, בין לאנשים אחרים, ואף אם לא ידעו אותם
האחרים שחמץ זה עבר עליו הפסח, היודע מכך, חייב להודיעם ולהפרישם, להצילם ממכשול
שלא יאכלו ממנו

מכירת חמץ
נהגו ישראל, ובפרט בעלי
חנויות, מפעלים, מחסנים וכדומה, למכור את החמץ לגוי בערב פסח. וניתן לעשות מכירת
חמץ באמצעות חתימה על “הרשאה” למכירתו, על ידי רבני בתי הכנסת שבכל מקום
ומקום. ומומלץ מאד לעשות “מכירת חמץ” כנהוג, בפרט למי שרוצה להשאיר
ברשותו מיני חמץ שחבל לו לאבדם, כגון משקאות יקרים וכדומה

ותוקף מכירת החמץ, הוא משום שחמץ שהיה ביד הגוי בימי
הפסח, לא נאסר בהנאה לאחר הפסח, משום שהגויים אינם מצווים על איסור חמץ כלל, ומותר
להם להחזיקו ברשותם בחג הפסח. לפיכך, על ידי מכירת החמץ, באופנים המועילים על פי
התורה, נמכר החמץ לגוי באופן מוחלט

וכיצד עושים את המכירה? רבני הערים שבכל מקום, נפגשים
עם הגוי ביום ערב פסח, ומסבירים לו היטב את תוכן השטר עליו הוא עתיד לחתום. והגוי
משלם “מיקדמה” בסך כמה מאות שקלים על כל החמץ שמוכרים לו, ומסוכם עמו,
שלאחר ימי הפסח, אם ירצה, יוכל לשלם את יתרת החוב (העולה לכמה מאות מליוני שקלים,
או לסכום אחר, על פי ערך החמץ הנמכר), ואז יהיה רשאי ללכת בעצמו ולקחת את החמץ בכל
מקום שיחפוץ. ואם לא ישלם את יתרת החוב, יחזור החמץ לבעליו היהודים, שיוכלו 
לאכול ממנו ולסחור בו כרצונם

ואף על פי שהדבר ידוע כמעט בבירור מוחלט, שהגוי לא
יבא לאחר ימי הפסח לקחת אליו את החמץ, מכל מקום מאחר שיש בידו לעשות כן, המכירה
מועילה. וכמו שכתב מרן השלחן ערוך (בסימן תמח) בזו הלשון

ואם מכרו או נתנו (את
החמץ) לאינו יהודי במתנה קודם הפסח, אף על פי שמכרו לאינו יהודי, ויודע בו שלא יגע
בו כלל, אלא ישמרנו לו (עבור היהודי) עד לאחר הפסח, ויחזור ויתננו לו, מותר”.
ומקור דבריו ממה שכתב התרומת הדשן בדין זה

היכן להניח את החמץ המכור
המוכר את חמצו לגוי, צריך
להצניע אותו בארון או בחדר מיוחד, ולציין על הארון שמדובר בחמץ. ועל ידי כך לא
יבוא לידי מכשול בחג הפסח, ולאכול מן החמץ

רכישת מוצרים אחר הפסח
כל הירא לדבר ה' לא יקנה
לאחר הפסח שום מצרך שיש בו חמץ, אלא מבעלי מכולת וצרכניה יראי שמים שמכרו את החמץ
שלהם לגוי, על ידי הרבנות המקומית, או על ידי גוף כשרות אחר, כנהוג

Elimination and Sale of

Elimination of Chametz
On the morning of the Fourteenth of Nissan, one must eliminate Chametz before
the last time to do so arrives.

How does one perform the
Mitzvah of eliminating Chametz? One must burn it or crumble it into tiny pieces
and throw it to the wind or into the sea. The custom though is to burn it.
Chametz which was thrown into a public trash receptacle (not in one’s possession
and before the time when Chametz becomes forbidden) need not be burned
according to Halacha.

“Chametz Which Pesach
Has Passed Over”

One who has kept Chametz in one’s possession on Pesach has nullified the
positive commandment of “You shall eradicate leaven from your homes” in
addition to transgressing the negative commandment of “Chametz shall not be
seen with you.” Our Sages have thus fined one who has transgressed this
commandment by decreeing (Pesachim 28a): “Chametz owned by a Jew which was in
his possession during Pesach is prohibited to benefit from.” Such Chametz
becomes prohibited to benefit from for the person who kept it in his possession
on Pesach as well as for others. Even if others do not know that this Chametz
was kept during Pesach, one who does know must notify others of this in order
to prevent them from the prohibition of eating it.

Sale of Chametz
It is customary among the Jewish people, especially with regards to store,
factory, and warehouse owners, to sell one’s Chametz on Erev Pesach. The sale
of Chametz can be carried out by signing a “power of attorney” appointing a
Torah scholar to sell it which can be obtained from rabbis of synagogues all
over the world. It is highly advised that one carry out this “Sale of Chametz”
as is customary, especially for those who would like to keep Chametz which
would be wasteful to dispose of in their possession, such as expensive
alcoholic beverages and the like.

The basis for the sale
of Chametz is that Chametz owned by a non-Jew on Pesach does not become
prohibited to benefit from after Pesach, for non-Jews are not commanded with
regards to the prohibitions of Chametz on Pesach at all and they may keep it in
their possession on Pesach. Thus, by selling one’s Chametz and performing
certain transactions prescribed by Halacha, the Chametz is sold to the non-Jew

How is this sale carried
out? Rabbis all over the world meet with a non-Jew on Erev Pesach and explain
to him clearly the contents of the contract which he will be signing on. The non-Jew
then puts down a “down-payment” sometimes amounting to several hundreds of
dollars for the Chametz being sold to him. It is agreed upon that after the
holiday of Pesach, if he wishes he may pay the balance of his debt (which
usually amounts to several millions of dollars based on the value of the
Chametz which he has purchased), at which point he may go and collect all of
the Chametz, wherever it may be. However, if he does not pay the balance, the
Chametz shall return to its original Jewish owners who will then be permitted
to eat it or sell it as they see fit.

Although it is almost
certain that the non-Jew will not come after Pesach and claim the Chametz,
nevertheless, since he has the ability to do so, the sale is valid. Similarly,
Maran Ha’Shulchan Aruch (Chapter 448) states: “If Chametz was sold or given as
a gift to a non-Jew before Pesach, although it was sold to a non-Jew who will
certainly not touch it at all, rather, he will safeguard it for him (the Jew)
until after Pesach at which point he will give it back to him, this is
permissible.” The source for this ruling stems from the ruling of the Terumat
Ha’Deshen regarding this matter.

Where the Sold Chametz
Should be Placed

If one sells his Chametz to a non-Jew, one must conceal it in a designated
closet or room and mark the closet/room in a way that is noticeable that it
contains Chametz. By doing so, one will prevent mistaken consumption of these
items during Pesach.

Purchasing Chametz Items
after Pesach

One who is truly G-d-fearing should purchase Chametz items after Pesach only
from G-d-fearing store owners and grocers who have sold their Chametz to a
non-Jew before Pesach via the local rabbinate or any other Kashrut
organization, as is customary.