Fwd: Newsletter Parashat Behaalotecha

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Have a look at our website www.moorlane.info 
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Please support our minyanim whenever possible
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please contact one of the members of the Mahamad
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Please pray for the 
refua shelema of 
Sulcha bat Mazal
******

לוח זמני תפלה לקיץ תשפ״ב

Summer Timetable 5782 – 2022

מוצאי שבת

ערבית

)מוצ”ש(

סוף זמן קריאת 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

 

 

10:59

10:55

8:54

9:25

8:38

7:55

7:40

17/18
June

בהעלתך

*****

שבת שחרית 

קרבנות  

9:00 am

הודו

9:15 am

image.png 5:00 pm 
 מנחה on שבת Day at 6 pm

******

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Would you like to do some Keriat Hatorah – Torah reading?
Committed to doing a reading and finding it hard?
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Please contact Yehoshua Jacobs
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Q & A Parashat Behaalotecha
  1. Toward which direction did the wicks of the Menorah burn, and why?
    8:2 – They leaned toward the middle wick so people wouldn't say that the Menorah was lit for its light.
  2. From what material and in what manner was the Menorah made?
    8:4 – It was made from one solid piece of hammered gold.
  3. Moshe was commanded to cleanse the levi'im by sprinkling on them “mei chatat.” What is “mei chatat”?
    8:7 – Water containing ashes of the para aduma.
  4. Which three “t'nufot” (wavings) are in the parsha?
    8:11 – The wavings of Kehat, Gershon and Merari.
  5. Why did G-d claim the first-born of the Jewish People as His possession?
    8:17 – Because in Egypt He spared them during makat bechorot.
  6. Why are the words “Bnei Yisrael” repeated five times in verse 8:19?
    8:19 – To show G-d's love for them.
  7. When a levi reaches age 50, which functions may he still perform?
    8:25 – Closing the courtyard gates of the Mishkan and Beit Hamikdash; singing during the avoda; loading the wagons to transport the Mishkan.
  8. Why was the mitzvah of Pesach Sheini not commanded directly to Moshe?
    9:7 – The people who asked about it were rewarded by being the catalyst for the teaching of this mitzvah.
  9. What similarity is there between the Menorah and the trumpets?
    8:4, 10:2 – They were each made from a single, solid block.
  10. What three purposes did trumpet signals serve?
    10:2-7 – Announcement of the gathering of Bnei Yisrael, the gathering of the nesi'im, and the beginning of a move of the encampment.
  11. How many tribes marched between the Gershon-Merari detachment and that of Kehat? How was the time differential used?
    10:17-21 – Three: Reuven, Shimon and Gad. In the meantime Gershon and Merari set up the Mishkan.
  12. The tribe of Dan, who traveled last, was called “the gatherer of all the camps.” What did they gather?
    10:25 – They gathered and returned things lost by the other tribes.
  13. When the Jewish People entered the Land, who took temporary possession of Jericho?
    10:32 – The children of Yitro.
  14. Which aron is referred to in verse 10:33?
    10:33 – The aron which held the broken pieces of the first tablets, that was taken to the battlefront.
  15. Which two topics are out of chronological order in the parsha?
    9:1, 10:35,36 – The Pesach sacrifice, and the traveling of the aron.
  16. Which tastes did the manna not offer, and why not?
    11:5 – Cucumbers, melons, leeks, onion and garlic – these are harmful to nursing women.
  17. Moshe was commanded to choose 70 elders to help him lead the Jewish People. What happened to the elders who led the Jewish People in Egypt?
    11:16 – They were consumed in the fire at Taverah (11:3).
  18. Whom did Moshe choose as elders?
    11:16 – People who were supervisors in Egypt and had pity on Bnei Yisrael at risk to themselves.
  19. What was the prophecy of Eldad and Medad?
    11:28 – “Moshe will die and Yehoshua will lead the Jewish People into the Land.”
  20. Why did Miriam merit to have the people wait for her?
    12:15 – Because she waited for Moshe when he was cast into the river.
******
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l 

שאלה: מהי ברכת פלפל ממולא? ומהי ברכת עוגה, שיש בה מעט קמח, אבל עיקרה
פירות ואגוזים
?

תשובה:
בהלכה
הקודמת
ביארנו את עיקר הדין, שהאוכל שני מיני
מאכל שברכתם שונה זה מזה, והיה האחד מהם עיקר והשני טפל לו, אינו מברך על כל אחד
מהם בפני עצמו, אלא מברך על העיקר ופוטר את הטפל. ולפיכך, אם היה אדם אוכל אורז
המעורב עם קטניות
, בודאי שהאורז הוא עיקר התבשיל, ולכן יש
לברך עליו “בורא מיני מזונות”, ובכך נפטרים מברכת הקטניות, כיון
שהקטניות טפלות לאורז
.

עלי
גפן או עוף ממולאים באורז

עלי
גפן הממולאים אורז, וכן קישואים או פלפלים הממולאים באורז, מכיון שבעיני רוב בני
האדם עיקר האכילה היא במילוי, שהוא האורז, לכן יש לברך עליהם כברכת המילוי, שהיא
ברכת בורא מיני מזונות, ובברכה זו יפטרו גם עלי הגפן או הירקות מברכתם
.
אבל
מי שבא לאכול עוף ממולא במעט אורז, בדרך כלל כוונתו היא בעיקר על אכילת העוף, שאין
האורז אלא נלווה אליו, ולכן יברך על העוף ברכת “שהכל נהיה בדברו”, ועל
האורז לא יברך כלל, שהרי הוא טפל
.

כאשר
אחד המינים הוא מין דגן

מה
שלמדנו עד עתה, שברכת העיקר פוטרת הטפל, זהו דוקא בכל מיני המאכלים שאינן
“מין דגן”. כלומר, אם היו שני מינים מעורבים יחד, ואחד מהם היה מין דגן,
כגון קמח חיטה או שעורה, מבואר בגמרא במסכת ברכות (לו
:), שלעולם מין הדגן
נחשב לעיקר, מפני שישנה חשיבות רבה לחמשת מיני דגן שהם עיקר אכילתנו. (וכן פסק מרן
בשלחן ערוך סימן רח
).

ולפיכך,
עוגת פירות, שאופים אותה עם קמח וביצים ופירות מיובשים, אפילו אם יהיו הפירות
מרובים מאד הרבה יותר מהקמח, מכל מקום יש לברך על העוגה “בורא מיני
מזונות”, שהרי מעורב בה מין דגן. וכן ופלים או עלי “גלילית”
ממולאים שוקולד, אף אם עיקר כוונת האוכל היא על השוקולד שבין עלי הופל, מכל מקום
לא יוכל לברך “שהכל” כדין ברכת השוקולד
, הואיל ועלי הופל
עשויים ממין דגן, ולכן הם נחשבים לעיקר ופוטרים את הטפל בברכתם
.

וכן
האוכל “ביסקויט”, ומניח בתוכו שוקולד, עליו לברך “בורא מיני
מזונות”, כי הביסקויט הוא העיקר, והשוקולד טפל. (בשו”ת יביע אומר
ח”ז או”ח סימן לג
).

ולסיכום: כשמעורבים במאכל שני מינים, לעולם, יש לברך על
המין העיקרי, ובכך פוטרים את המין הטפל. ולכן, האוכל עלי גפן או פלפל ממולאים
אורז, יברך על האורז
, ויפטור את הירק, כי האורז הוא העיקר. אולם
אם היה המין הטפל עשוי מ”מין דגן”, לעולם מין הדגן הוא העיקרי. ולכן,
עוגה שמעורב בה קמח בכדי לתת בה מעט טעם, ומעורבים בה גם ביצים ומיני פירות
וכדומה, אף על פי שהקמח מועט מאד, מכל מקום ברכת אותה העוגה היא “בורא מיני
מזונות”, שהרי הקמח הוא מין דגן והוא העיקר
.

ויש בדין זה עוד
פרטים שיבוארו בהלכות הבאות
.

A Dish Comprised of
Several Kinds of Food

Question:
What
is the correct blessing on stuffed peppers? Similarly, what is the correct
blessing on a cake which has just a little flour but the primary ingredients of
the cake are fruits and nuts?

Answer: In the previous
Halacha
we have explained that
when one eats two different foods requiring two different blessings and one is
primary and the other secondary to it, one does not recite a blessing on each
food individually; rather, one recites a blessing on the primary food and this
is sufficient to exempt the secondary food. Thus, if one eats a dish of cooked
rice topped with beans, the rice is certainly the primary food in this dish and
a “Mezonot” blessing is recited on it and by doing so, the blessing
on the beans is exempted since the beans are secondary to the rice.

Grape Leaves or Chicken Stuffed With Rice
Regarding the blessing on grape leaves or peppers stuffed with rice, since most
people the stuffing the primary food in this dish which is the rice, one
recites the “Boreh Minei Mezonot” blessing on the filling and thus
exempt the blessing on the grape leaves or other vegetables. Nevertheless, if
one eats chicken stuffed with rice, in general, the main food in one's eyes is
the chicken and the rice only serves to accompany it; thus, one should recite a
“Shehakol Nihya Bidvaro” blessing on the chicken and not recite any
blessing on the rice which is secondary to it.

When One of the Foods is a Grain Derivative
Regarding what we have discussed until now that the blessing on a primary food
exempts the secondary food applies only foods which are not made from grain.
However, if two foods are mixed together and one of the foods are a grain
derivative, such as wheat or barley flour, the Gemara (Berachot 36b) states
that the grain product is always considered primary, for the five types of
grain retain an innate significance since they are our primary staples. Maran
Ha'Shulchan Aruch (Chapter 208) rules likewise.

Thus, regarding a fruit cake which is baked with flour, eggs, and dried fruit,
even if the fruits greatly outnumber the amount of flour in the cake, the
blessing on such a cake is nevertheless “Boreh Minei Mezonot,” for it
contains a grain derivative. Similarly, regarding wafers or wafer rolls filled
with chocolate, even if one's primary intention is to eat the chocolate between
the various layers of the wafer, one may nevertheless not recite a
“Shehakol” blessing on the chocolate, for the wafer is made out of a
grain derivative and is therefore considered primary and exempts the food
secondary to it from its blessing.

The same applies to one who eats a biscuit and places chocolate on it in that
one must recite a “Boreh Minei Mezonot” on the biscuit, for the
biscuit is primary and the chocolate is secondary to it.

Summary: When a dish is comprised of two kinds of food, one must recite
a blessing on the primary food and thus exempt the secondary food. Thus, if one
eats grape leaves or pepper stuffed with rice, one should recite a blessing on
the rice thereby exempting the blessing on the vegetable, for the rice is the
primary food. However, if the secondary food is made from a grain derivative,
the grain product is always considered primary. Thus, if a cake contains some
flour in order to give it some taste along with fruit and eggs, even if the
amount of flour is very small, the cake still requires the “Boreh Minei
Mezonot” blessing, for the flour is a grain derivative and is therefore
the primary ingredient.

This law involves several other details which will be delineated in the next Halacha.

 

Fwd: Newsletter Parashat Naso

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Have a look at our website www.moorlane.info 
*****
Important Information

As we are sure you are aware, 

the annual Parklife music festival returns to 

Heaton Park THIS coming weekend 

(Shabbat and Sunday).

As usual, Parklife attracts around 80,000 attendees per day, 

who come from all over the country. 

Obviously, this many visitors to the area raises the potential for incidents to occur 

and this is one of the reasons the organisers arrange for so many security personnel 

in the area over the two days of the festival.


Therefore we kindly ask the kahal to be vigilant and ensure the usual security steps are taken

whilst tefillot, avot ubanim or learning is taking place

 i.e. ensure all doors to the building are properly closed.


Please remember to report any antisemitic incidents, or incidents of suspicious behaviour immediately, 

to the police on 999 and to CST on 0800 032 3263.

Alternatively, the police will have their mobile police unit parked on Kings Road throughout the weekend. 

You can report incidents directly to them there OR you can report incidents to the officers at the 

Gatehouse at the Sedgley Police College.

Finally, you can contact the Parklife Community Impact Team before, 

during and after the event to report issues. During the event they are based at the 

Maccabi Centre on 0161 883 1962 or via email on residents@parklife.uk.com 

or you are also free to go there in person from 11:00 – 21:00 during the event.


****
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
*****
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Please pray for the 
refua shelema of 
Sulcha bat Mazal
******

לוח זמני תפלה לקיץ תשפ״ב

Summer Timetable 5782 – 2022

מוצאי שבת

ערבית

)מוצ”ש(

סוף זמן קריאת 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

 

 

10:54

10:50

8:54

9:21

8:34

7:51

7:40

10/11
June

נשא

*****

שבת שחרית 

קרבנות  

9:00 am

הודו

9:15 am

image.png 5:00 pm 
 מנחה on שבת Day at 6 pm

******

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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 Naso
  1. What is the significance of the number 8,580 in this weeks Parsha?
    4:47-48 – It is the number of leviim between ages thirty and fifty.
  2. Besides transporting the Mishkan, what other service performed by the leviim is referred to in this Parsha?
    4:47 – Singing and playing cymbals and harps to accompany the sacrifices.
  3. On which day did Moshe teach the command to send those who are temeim (ritually impure) out of the camp?
    5:2 – The day the Mishkan was erected.
  4. Name the three camps in the desert.
    5:2 – The camp of the Shechina was in the center, surrounded by the camp of Levi which was surrounded by the camp of Yisrael.
  5. Who was sent out of each of the camps?
    5:2 – A metzora was sent out of all three camps. A zav was permitted in the camp of Yisrael but excluded from the two inner camps. A person who was tamei from contact with the dead had to leave only the camp of the Shechina.
  6. A person stole from another and swore that he was innocent. If he later confesses his guilt, what are his obligations?
    5:6-8 – He pays the principle plus a fifth to the victim, and brings a korban asham.
  7. Who determines which kohen receives the gifts that must be given to the kohanim?
    5:10 – The giver.
  8. What does the Torah promise a person who gives matnot kehuna?
    5:10 – Great wealth.
  9. Why are the verses about matnot kehuna followed by the verses about the sotah?
    5:12 – To teach that someone who withholds the gifts due the kohanim is deserving of eventually bringing his wife to the kohanim to be tried as a sotah.
  10. Why is the sotah given water from the holy basin?
    5:17 – The holy basin was made from the mirrors of the righteous women who left Egypt; the sotah strayed from the example set by these women.
  11. What does the kohen do to the hair of a sotah?
    5:18 – He uncovers it.
  12. When a sotah who is guilty of adultery drinks the water, she dies in a very specific fashion. What happens to the adulterer?
    5:22 – He dies a similar death.
  13. Before the name of G-d is erased, the sotah has the option either to admit guilt or to drink the water. Does she have a third option?
    5:27 – Yes, she can refuse both: She can refuse to admit guilt and also refuse to drink the water. (After the Name of G-d is erased, she loses this option.)
  14. What are chartzanim? What are zagim?
    6:4 – Chartzanim are seeds. Zagim are peels.
  15. What sin does a Nazir commit against himself?
    6:11 – He abstains from enjoying wine.
  16. Where was the cut hair of a Nazir placed?
    6:18 – It was placed on the fire under the pot in which the nazirs shelamim offering was cooked.
  17. A kohen should bless the people “with a full heart”. What word in the Parsha conveys this idea of “a full heart”?
    6:23 – “Amor.”
  18. What is the meaning of the blessing “May G-d bless you and guard you”?
    6:24 – “May G-d bless you” that your property may increase, “and guard you” from robbery.
  19. What is the meaning of the blessing “May G-d lift up His countenance upon you”?
    6:26 – “May He suppress His anger.”
  20. The tribe of Yissachar was the second tribe to offer their gifts. Why did they merit this position?
    7:18 – The Tribe of Yissachar was well versed in Torah. Also, they proposed the idea that the nesiim should offer gifts.
******
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l 

הלכות ברכת
הפירות

בהלכות הקודמות ביארנו שיש סדר לברכות. ולמשל, מי שבא לאכול תמרים
ותפוחים, עליו להקדים ולברך על התמרים, מפני שהם משבעת המינים
.

כתב מרן הבית יוסף בשם הרשב”א, שכל מה
שאמרנו שצריך להקדים ולברך על פרי מסוים, זהו דווקא “לכתחילה”. כלומר כן
יש לנהוג. אבל “בדיעבד”, כלומר, אם טעה ובירך על המין השני, יצא ידי
חובת ברכה, ויכול לאכול משניהם, במקרה שהברכות שוות
.

כלומר, אם היו לפניו שני מיני פירות, כגון
תפוחים ותמרים, ששניהם ברכתן שווה, והיא “בורא פרי העץ”, אף על פי שיש
להקדים ולברך על התמר משום שהוא משבעת המינים, מכל מקום אם טעה ובירך על התפוח
תחילה, יצא ידי חובת הברכה, ובברכת התפוח פטר גם את התמר
.

כתב מהר”ר ישראל איסרלן, (בעל ספר תרומת
הדשן, חי סמוך לדורו של מרן, ומרן בתשובתו חלק לו כבוד גדול, וכתב מרן
החיד”א, שהיה למהר”י איסרלן קבלה מעשית, ובעת צרה וצוקה הפליא לעשות
והציל ישראל בחכמתו.) שכל מה שאמרנו שפרי אחד קודם לחברו, או שברכה אחת קודמת
לחברתה, זהו דוקא כאשר רוצה לאכול משניהם, אבל אם אינו רוצה לאכול משניהם, מברך רק
על זה שרוצה לאכול, אף על פי שגם השני מונח לפניו
.

ומרן רבינו הגדול רבי עובדיה יוסף זצוק”ל
כתב, שאפילו אם רוצה לאכול משני המינים, אלא שאחד מהם אינו נמצא לפניו כעת, אינו
חייב להמתין עד שיביאו לפניו את המין שמוקדם לברכה. וכגון שרוצה לאכול תפוח ותמר,
שצריך לברך קודם על התמר, אבל כעת אין לפניו אלא תפוח, ורק לאחר מכן יהיה לפניו
תמר, יכול לברך על התפוח ואין צריך להמתין עד שיביאו לפניו תמר
.

The Laws of the
Blessing on Fruits

In the previous Halachot we have explained that there is an order
of priority regarding blessings. Thus, if one wishes to partake of apples and
dates, one must recite the blessing on the dates, for they are one of the Seven
Species.

Maran Ha’Bet Yosef writes in the
name of the Rashba that the law that one must recite a blessing on a certain
fruit first only applies preferably. This means that this is the way one should
behave preferably. However, if one errs and recites the blessing on the other
fruit, one has fulfilled his obligation and may partake of both fruits,
provided that they share the same blessing.

For instance, if one has before
him to kinds of fruit, such as apples and dates which both share the “Boreh
Peri Ha’etz
” blessing, although one should preferably recite this blessing
on the date because it is one of the Seven Species, nevertheless, if one
mistakenly recited the blessing on the apple, one has nonetheless fulfilled his
obligation of reciting the blessing and the blessing one recited on the apple
exempts the date as well.

Rabbeinu Yisrael Isserlan (author
of the Terumat Ha’Deshen who lived shortly before the lifetime of Maran and
whom Maran affords great honor to in one of his responses; indeed, Maran
Ha’Chida writes in his Shem Ha’Gedolim that Rabbeinu Yisrael Isserlan was
well-versed in practical Kabbalah and in times of danger, he performed miracles
and saved the Jews with his wisdom) writes that this that we have established
that one fruit takes priority over another or that one blessing precedes
another only applies when one wishes to partake of both items. However, if one
does not wish to partake of both, one should only recite a blessing on the item
one wishes to eat although the second item is in front of the individual.

Maran Rabbeinu Ovadia Yosef zt”l
writes that even if one wishes to partake of both items, however, one of
them is not in front of him at the present time, one need not wait until the
item with the prioritized blessing is brought before him. For instance,
regarding an apple and a date where one must recite the blessing on the date,
nevertheless, if one only has an apple in front of him at the present time and
only later will he be brought dates, one may recite the blessing on the apple
and one need not wait until the date is brought before him.

 

 

Newsletter Parashat Bamidbar – Chag Shavuot

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Parshat Bamidbar
Followed by Kiddush

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Mazal Tov to ALL the Family

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Q & A Parashat Bamidbar
  1. Why were the Jewish People counted so frequently?
    1:1 – They are very dear to G-d.
  2. What documents did the people bring when they were counted?
    1:18 – They brought birth records.
  3. What determined the color of the tribal flags?
    2:2 – Each tribe's flag was the color of that tribe's stone in the breastplate of the kohen gadol.
  4. What is the difference between an “ot” and a “degel”?
    2:2 – An “ot” is a flag, i.e. a colored cloth that hangs from a flagpole. A degel is a flagpole.
  5. How do we see that the Jews in the time of Moshe observed techum Shabbat – the prohibition against traveling more than 2,000 amot on Shabbat?
    2:2 – G-d commanded them to camp no more than 2,000 amot from the Ohel Moed. Had they camped farther, it would have been forbidden for them to go to the Ohel Moed on Shabbat.
  6. What was the signal for the camp to travel?
    2:9 – The cloud over the Ohel Moed departed and the kohanim sounded the trumpets.
  7. What was the sum total of the counting of the 12 tribes?
    2:32 – 603,550.
  8. Why are Aharon's sons called “sons of Aharon and Moshe”?
    3:1 – Since Moshe taught them Torah, it's as if he gave birth to them.
  9. Who was Nadav's oldest son?
    3:4 – Nadav had no children.
  10. Which two people from the Book of Esther does Rashi mention in this week's Parsha?
    3:7 – Bigtan and Teresh.
  11. Why did the levi'im receive ma'aser rishon?
    3:8 – Since the leviim served in the Mishkan in place of everyone else, they received tithes as “payment.”
  12. Which groups of people were counted from the age of one month?
    3:15, 40 – The leviim, and the firstborn of Bnei Yisrael.
  13. Name the first descendant of Levi in history to be counted as an infant.
    3:15 – Levi's daughter Yocheved was born while the Jewish People were entering Egypt. She is counted as one of the 70 people who entered Egypt.
  14. Who assisted Moshe in counting the levi'im?
    3:16 G-d.
  15. Why did so many people from the tribe of Reuven support Korach in his campaign against Moshe?
    3:29 – The tribe of Reuven was encamped near Korach, and were therefore influenced for the worse. This teaches that one should avoid living near the wicked.
  16. Why did so many people from the tribes of Yehuda, Yissachar and Zevulun become great Torah scholars?
    3:38 – The tribes of Yehuda, Yissachar and Zevulun were encamped near Moshe, and were therefore influenced for the good. This teaches that one should seek to live near the righteous.
  17. In verse 3:39 the Torah states that the total number of levi'im was 22,000. The actual number was 22,300. Why does the Torah seem to ignore 300 levi'im?
    3:39 – Each levi served to redeem a first-born of the Jewish People. Since 300 leviim were themselves firstborn, they themselves needed to be redeemed, and could therefore not redeem others.
  18. The firstborn males of the Jewish People were redeemed for five shekalim. Why five shekalim?
    3:46 – To atone for the sale of Yosef, Rachel's firstborn, who was sold by his brothers for five shekalim (20 pieces of silver.)
  19. During what age-span is a man considered at his full strength?
    4:2 – Between the ages of 30 and 50.
  20. As the camp was readying itself for travel, who was in charge of covering the vessels of the Mishkan in preparation for transport?
    4:5 – The Kohanim.
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l 

דין האש ביום טוב

ביארנו שדין יום טוב ודין שבת שוה לענין כל האיסורים, אלא שביום טוב הותרו מלאכות מסויימות לצורך הכנת מאכל (“אוכל נפש”) ליום טוב, וכגון מלאכת בישול.

הדלקת אש

אסור ל”הוליד” אש ביום טוב, כלומר אסור ליצור אש חדשה, כגון על ידי הדלקת גפרורים וכדומה, ואפילו לצורך אוכל נפש אסור להוליד אש ביום טוב. אבל מותר להדליק גפרור משלהבת של נר שנדלק מערב יום טוב לצורך אוכל נפש. ומטעם זה מותר לטלטל קופסת גפרורים ביום טוב, ואין בזה איסור משום מוקצה, כיון שראוי ונוח להשתמש בגפרורים על ידי הדלקה מאש שמצויה כבר.

ועל כן הרוצה לבשל על גבי הכיריים של גז ביום טוב, עליו לדאוג להכין לו מערב יום טוב נר דולק, שיוכל לקחת ממנו אש באמצעות גפרור, על מנת להדליק את הגז שבכיריים, ואז יוכל לבשל כדרכו תמיד.

כיבוי אש

אסור לכבות אש ביום טוב, ואפילו מקצת כיבוי, כגון להוריד ולהנמיך את האש שבכיריים אסור. ויש מיקלים להנמיך את האש שבכיריים כשעושה כן לצורך המאכל שעל הכיריים שלא ישרף ויתבשל יפה, וכן פסק מרן רבינו עובדיה יוסף זצ”ל, אבל לכבות לגמרי את האש אסור.

אופן שמותר לכבוד את הכיריים של הגז

מכיון שאסור לכבות אש ביום טוב, נהגו הכל, שהכיריים של הגז היו דולקות בבתיהם במשך כל היום כולו, שהרי אי אפשר לכבות את הגז. עד שמרן רבינו הגדול זצ”ל נדרש לשאלה זו, והעלה הלכה למעשה, שמותר לכבות את האש על ידי “גרמא”. כלומר, לא בפעולה ישירה, אלא בדרך עקיפה, שימלאו קומקום קטן (פינג'אן) של מים על כל גדותיו, ויניחוהו על האש עד שירתח, ואז יגלשו המים על ידי רתיחתם על האש ויכבוה. ואחר כך יוכלו לסובב את הכפתור של הגז כדי למנוע זרימת והתפשטות הגז. (וטעם ההיתר בכיבוי האש על ידי גרמא, נבאר בקצרה, משום שאש שאיננה בוערת על ידי פתילה, אלא רק על גבי מתכת, כמו האש בכיריים של גז, אין איסור לכבותה ביום טוב אלא מדרבנן, וכיבוי דרבנן מותר בדרך זו).

והמים שרתחו, יש להשתמש בהם לצורך הכנת תה או קפה, כדי שיהיה בישולם לצורך אוכל נפש, שהרי אסור לבשל מים ביום טוב לצורך הכיבוי בלבד, אלא לצורך אוכל נפש בלבד.

ומובא בשם הגאון הראשון לציון שליט”א, שאפשר להקל בכיבוי האש בכיריים החדשות שמצויות עתה, על ידי כך ששמים כפית בסמוך לחיישן שמרגיש את חום האש, וכך לאחר כמה שניות החיישן יורה על סגירת זרימת הגאז.

[יש מי שכתב, שכשם שמותר לכבות את האש שבגז על ידי הנחת קומקום מים כמבואר, כמו כן מותר לכבות את הגז על ידי סגירת ברז הגז הראשי שדרכו זורם הגז לכיריים, שהרי אין זה כיבוי ישיר, אלא בדרך עקיפה שמביאה בתוך מספר שניות לכיבוי הגז, וגם בדרך זו נחשב הדבר ל”גרמא”. אולם מרן רבינו זצ”ל דחה דבריו מההלכה, שהרי עיננו הרואות שמיד עם סגירת ברז הגז השלהבת יורדת מטה מטה עד שנכבית לגמרי. ולפיכך אין זה בגדר “גרמא” שהתירה התורה, שכמו כן מצינו לגבי מי שלוקח שמן מן הנר (שהנר דולק על ידי שמן, והוא לוקח מאותו השמן וגורם שהנר יכבה בטרם עת), שחייב משום “מכבה”, כמבואר במסכת ביצה (דף כב.). ומבואר אם כן שלא כל ה”גרמות” שוות, ובכל אופן שמיד עם פעולת הגרמא נראית הפעולה בעינים, אין זה בגדר גרמא].

ולסיכום: אסור להדליק אש ביום טוב. ומותר להעביר אש מאש קיימת לצורך “אוכל נפש” כגון בישול וכדומה. ואסור לכבות אש ביום טוב. ומותר לכבות את האש על ידי בישול מים מעל הלהבה, ואז על ידי גלישת המים תכבה האש. ובמים יש להכין קפה או תה.

לשאלת רבים: מותר לעשות גלידה או ג'לי ביום טוב, כדי לאכלו ביום טוב עצמו. ומותר להעביר אש לכיריים של גז, אף על פי שיש שם חיישן חשמלי שמונע דליפת גז. (בתנאי שלא נדלקת נורה עם פתיחת ברז הגז). ומותר להדליק את הגאז באמצעות גפרור, אף על פי שיש שם ניצוץ חשמלי שמדליק את הלהבה, באופן שיניח את הגפרור במקום הניצוץ, וכך לא יהיה לו צורך כלל בניצוץ זה, ובאופן כזה יש להקל.


The Laws of Fire on Yom Tov

In previous Halachot we have explained that Yom Tov and Shabbat are equal regarding all prohibitions besides for certain works associated with food preparation, such as cooking, which are permitted on Yom Tov.

Igniting a Flame
One may not produce a new fire on Yom Tov, for instance by striking a match, even for the purpose of food preparation. It is, nevertheless, permissible to light a match or candle from a flame which existed before the onset of Yom Tov for the purpose of food preparation. For this reason, one may move a matchbox on Yom Tov and this is not considered Muktzeh, since matches are usable on Yom Tov by igniting them from a pre-existing flame.

Thus, if one wishes to cook on one’s gas stove on Yom Tov, one must take care to prepare a candle lit before Yom Tov so that one may light a match from it and subsequently use this match to light the gas range; in this way, one will be permitted to cook as usual.

Extinguishing a Flame
One may not extinguish a flame on Yom Tov; even partially extinguishing a flame, such as by minimizing the flame on a gas stovetop, is prohibited. Some permit lowering a flame when this is done to prevent the food being cooked on top of it from becoming burnt; Maran Rabbeinu Ovadia Yosef zt”l rules accordingly. However, completely extinguishing the flame is forbidden.

The Permissible Method to Extinguish a Flame
Since it is forbidden to extinguish a flame on Yom Tov, it was once customary for people to leave their gas stoves running the entire Yom Tov, for extinguishing is prohibited. Eventually though, Maran Rabbeinu zt”l was asked about this matter, and he ruled that one may cause a flame to be extinguished indirectly, meaning that one should fill a teapot with water until the top and place it on the fire until it boils and by doing so, the water will overflow and spill onto the fire, thereby extinguishing it. After doing so, one may then turn off the knobs of the stove to prevent gas from leaking into the house. (The reason for this leniency is based on the fact that when a flame is not burning on a wick or a piece of wood and is merely burning atop a piece of metal, such as a gas stovetop, the prohibition to extinguish it is merely rabbinic. Thus, an indirect extinguishing, which is likewise only a rabbinic prohibition, is permitted here.)

Regarding the boiled water, one should use it to make tea or coffee, so that their preparation will have been for a food preparation purpose, for one may not boil water on Yom Tov merely in order to extinguish a flame, as it is only permissible for the purpose of food preparation.

It has been quoted in the name of the great Rishon Le’Zion, Hagaon Rabbeinu Yitzchak Yosef Shlit”a, that it would be permissible to extinguish the fire on newer-models of gas stovetops by blocking off the sensor with a spoon and as a result, a few seconds later, the sensor will send a signal to turn off the gas.

(Some write that just as one may cause a flame on a gas stove to be extinguished by boiling a teapot of water on top of it as we have discussed above, so too, one may extinguish a flame on the gas stove by shutting the central gas line through which gas flows to the stove, for this cannot be considered a direct extinguishing, since one is not doing so through a gust of wind or turning off the knobs on the range; rather it is considered indirect, for this is an action that brings about the extinguishing of the flame in a matter of seconds, and is thus permitted. Maran zt”l, nevertheless, disagrees and writes that the Halacha does not follow this opinion, for we can see clearly that immediately upon shutting the central gas line, the flame begins to dwindle until it is completely extinguished; thus, this is not the kind of “indirect action” the Torah permitted. We find a similar concept in the Gemara (Beitzah 22a) that if one removes some olive oil from a candle filled with oil where a wick is burning thereby causing the candle to extinguish earlier than it would have, one has transgressed the prohibition of extinguishing. If so, we see that not all indirect actions are equal, and anytime one carries out the “indirect” action and the outcome is immediately noticeable, this cannot be considered an indirect action.)

Summary: One may not ignite a flame on Yom Tov. One may transfer a pre-existing flame to a match or another candle for purposes of food preparation and the like. One may likewise not extinguish a flame on Yom Tov. One may extinguish a flame on the stove top by boiling a pot of water on top of it thereby allowing the water to overflow onto the flame and extinguish it. One should use this boiled water to make tea or coffee.    

By Popular Request: It is permissible to make ice cream or jello on Yom Tov, as long as one intends to eat it in Yom Tov. It is permissible to transfer a flame to ignite a gas stovetop, even when there it has a sensor which is meant to prevent gas from leaking out (as long as no lights or indicators turn on as a result of turning on the gas knob). One may light the stovetop with a match although there may be an electric spark which ignites the flame by placing the match next to the spark, in which case one will have no purpose for this spark, and letting the gas ignite in this manner.