Newsletter Parashat Vayikra – Parashat Zachor – Purim 5784

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Taanit Esther  (מוקדם)

Fast begins 4:22 am

Mincha followed by Arvit 6:00 pm

Fast ends 7:08 pm




we take out 2 Sefarim

(1) Parashat Vayikra

(2) Parashat ZACHOR 

The haftara THIS week will be the 

Haftara of ZACHOR



 Liturgy (Piyutim)

On certain occasions piyutim are chanted during pesuqé dezimra:

On Shabat Shira and the Seventh Day of Pesah the piyut “Ashira keShirat Moshé” is sung before Shirat haYam (The Song on the Sea).

On Shabat Zakhor the piyut “Mi Khamokha” is chanted during Nishmat.

On Rosh haShana and Yom Kipur special piyutim are chanted after Shirat haYam, before Yishtabah, and between Yishtabah and the Qadish. 


The minhag of inserting piyutim into the prayers is actually quite ancient, dating back at least to the times of Ribi Yehuda haLevi (c. 1000-1100 CE) who penned the piyut “Mi Khamokha” for Shabat Zakhor and instituted its recital in the middle of Nishmat Kol Hai.

Several Rishonim, among them the Ri miGash (d. 1141), the Rashba (d. 1310), and the Radbaz (d. 1573), attest that this was the custom in their time, showing no sign of disapproval. 

Nevertheless, this custom was met with sharp, repeated critique by later halakhic authorities, all challenging the halakhic basis for this custom, as it constitutes a forbidden interruption (hefseq) in the prayers.

 Though Maran instructs in the Shulhan 'Arukh (O”H §68:1) that it is best to refrain from including liturgy in the Blessings of Qeriat Shema', he makes no mention of adding liturgy in Pesuqé deZimra. The determining factor for allowing liturgy in Pesuqé deZimra is whether or not there exists a prohibition to add praises or Tehilim to those instituted by the Sages as Pesuqé deZimra

The Hida in Tub 'Ayin (§18:35) cites the opinion of Ribi David Hayim Corinaldi in this matter, denouncing the practice of those who reserved the recital of liturgy intended for Pesuqé deZimra (e.g. Ribi Yehuda haLevi's Mi Khamokha) until after the repetition of the 'Amida; arguing that the Tur and Maran only took issue with adding liturgy to the Blessings of Qeriat Shema'. The simple logic behind Ribi Corinaldi's judgment seems to be that, since Pesuqé deZimra were instituted as praises to G-d, additional praises, such as the piyutim, should not be deemed an interruption therein. Still, the Hida rules that liturgy may not be added to Pesuqé deZimra, explaining that these praises were carefully arranged by the Sages in accordance with Qabala and are thus strictly unchangeable

Maghen Abot – e”H Ribi Mordekhai Lebhar s”t 

The Minhag in our Bet Hakeneset, which is the Spanish & Portuguese Minhag, is to say the Piyut Mi Chamoch in the middle of NISHMAT



This Shabbat, (the Shabbat immediately before Purim) is called Shabbat Zachor. שבת זכור.
The Maftir, (additional reading), from Deut. / Devarim, Parshat Ki-Teitze, (25:17-19), deals with the commandment to “Remember what Amalek did to you on the way, upon your departure from Mitzrayim (Egypt)…. … how they perpetrated a cowardly and unprovoked attack… You shall erase the memory of Amalek from the heavens, you shall not forget.”
This commandment, to remember Amalek, is one of the 613 commandments. It is incumbent, therefore, upon every person to attend services on Shabbos Zachor in order to hear this special reading and remember its message. 
What is the connection between erasing the memory of Amalek and Purim? The wicked Haman, who intended to destroy all the Jews in one day and claim their spoils, was the descendant of Agag who was the king of Amalek in the time of King Shaul. Thus we know that Haman was from Amalek. This is why our sages ordained carrying out the commandment of remembering to erase the memory of Amalek before PurimZachor means remember – “Remember… do not forget!”

HAFTARA: (which is read after the ParshaSamuel 1 / Shmuel I 15:2-34

This week's Haftorah takes place 2,873 years ago. In the year 2883 – 878 b.c.e. Shmuel conveys to King Shaul Hashem's command to wage battle against Amalek, and to leave no survivors–neither human nor beast. Shaul mobilizes his military and attacks Amalek. They kill the entire population with the exception of the king, Agag, and they also spare the best of the cattle and sheep.

Hashem reveals Himself to Shmuel. “I regret that I have made Shaul king, for he has turned back from following Me, and he has not fulfilled My words.”

The next morning Shmuel travels to Shaul and confronts him. Shaul defends himself, saying that the cattle were spared to be used as sacrificial offerings for Hashem. Shmuel responds: “Does Hashem have as great a delight in burnt offerings and peace-offerings, as in obeying the voice of Hashem? Behold, to obey is better than a peace-offering; to listen, than the fat of rams. . . . Since you rejected the word of Hashem, He has rejected you from being a king.”

Shaul admits his wrongdoing and invites Shmuel to join him on his return home. Shmuel refuses his offer. “The Lord has torn the kingdom of Israel from you, today; and has given it to your fellow who is better than you.” Shmuel then kills the Amalek king.

The commentaries state that in the interim, Agag was able to marry a maidservant, from which the nation of Amalek would survive.

The connection to Purim is well documented. Haman is called, “the Agagi”. He was a direct descendant of Agag. In ascertaining Hashem's mercy and justice, we are forced to acknowledge our limited understanding. The notion of killing men woman and children is thankfully foreign and abhorrent to us. Nevertheless, Shaul was commanded to eradicate the entire nation.

The Haftorah identifies Shaul's sin in not fulfilling Hashem’s commandment as misplaced mercy. Had he known that, 521 years later, his merciful act would result in the potential extermination of the entire Jewish people, Shaul would not have had mercy on Agag and the cattle. It is the responsibility of a king to think beyond the immediate and do what has to be done to guarantee the future of his nation. Being that no single human can ever guarantee the future, he has no choice but to listen to Hashem's commandments and do as he is told. That ensures the future.

The message of Purim is the story of our Haftorah. Hashem works His miracles through the normal passage of time. Actions done today set in motion ripples in time that radiate far into the future.




The 2nd Megila readings

both at Night & Day will take place

at 7 Copeland Close, 

M8 4HW (off Catherine Road)

Night @ 9:30 pm

Day @ 10:30 am

for further information 

contact N Bitton

as there may be further Megila readings

throughout the night and day



Order of Motzae Shabbat

Remember to say

Hamavdil Ben Kodesh Lechol 

before touching Muktze

on Motzae Shabbat

1) Ledavid Baruch

2) Lamnatzeach Ayelet Hashachar

3) Kadish

4) Arvit

5) Shuva Hashem until Vearehu Bishuati

6) Megila

7) Uva Letziyon

8) end of Arvit

9) Havdala

3:15 pm 
followed by Mincha at 3:55 pm

Zecher Lemachatzit Hashekel

 1) One who did not give the Zecher Lemahatzit Hashekel before Purim should give it before the Megila reading. 


2) One should be careful not to refer to the Zecher Lemahatzit Hashekel as mahatzit hashekel. 

3) One should give an amount of money equal to the value of 9 grams, or about 1/3 of an ounce, of pure silver. 

4) Ideally one should give the zecher lemahatzit hashekel using three coins since in Parshat Shekalim it says “terumat Hashem” three times.

 5) Someone who can't afford to give the value of the silver can give an actual half shekel coin. 

6) Anyone over twenty is required to give the zecher lemahatzit hashekel. 

7) Some Poskim maintain that once a child reaches bar mitzvah he is also required to give it. 

8) One should ideally also give a separate one for each child in the household. 

Therefore the father of a family of five should ideally give five times the value of 9 grams of pure silver. 

One for himself, one for his wife, and one for each of the children. 

9) If he is not able to do so he should give the half shekel for himself and he should give a little more (even just a few coins) for the rest of his household. 

This Year 5784

Zecher Lemahatzit Hashekel

is around 

£ 6.40




Below is the link for our Bet Hakeneset
👇👇👇👇👇click below👇👇👇👇👇

Purim Fund 2024 – Charity Extra

Purim Fund 2024 – Charity Extra



Mitzvot On Purim

מקרא מגילה

&   It’s aמצוה  to read theמגילה  from a כשר  scroll once at night & once during the day – פעם בלילה ופעם ביום.

&   Even though there’s aמנהג  to make noise at the name of המן, we have to hear EVERY WORD of the קריאה


משלוח מנות  איש לרעיהו


&    It is a מצוה to give / send 2 foods to 1 friend. 

However theמנהג  is to give to many people to make שלום ושמחה.

&   Theמתנה  must be at least 2 types of food that are ready for eating.

טוב “לשלוח” את המנות  – It is good to send your משלוח מנות  with a “messenger” (שליח)

מתנות לאביונים

&   It’s a מצוה  to make sure the poor people have what they need for the חג.

&   We give 2 poor people enough that each one could buy 2 things.

&   It’s important to make the poor person feel good – give בלב טוב!!


&    It is a מצוה to have a party meal, full of words of תורה and זמירות to ה׳.

&   Some people drink wine because so many of the things that happened in the מגילה  involved wine parties.

&   If a person is drinking they 


&   Don’t forget to say על הניסים  in  ברכת המזון.




Parasha Overview

The Book of Vayikra (Leviticus), also known as Torat Kohanim — the Laws of the Priests — deals largely with the korbanot (offerings) brought in the Mishkan (Tent of Meeting). The first group of offerings is called a korban olah, a burnt-offering. The animal is brought to the Mishkan's entrance. For cattle, the person bringing the offering sets his hands on the animal. Afterwards, it is slaughtered, and the kohen sprinkles its blood on the Altar. The animal is skinned and cut into pieces. The pieces are arranged, washed and burned on the Altar.

A similar process is described involving burnt-offerings of other animals and birds. The various meal-offerings are described. Part of the meal-offering is burned on the Altar, and the remaining part is eaten by the kohanim. Mixing leaven or honey into the offerings is prohibited. The peace-offering, part of which is burned on the Altar and part eaten, can be from cattle, sheep or goats.

The Torah prohibits eating blood or chelev (certain fats in animals). The offerings that atone for inadvertent sins committed by the Kohen Gadol, by the entire community, by the Prince and by the average citizen, are detailed. Laws of the guilt-offering, which atones for certain verbal transgressions and for transgressing laws of ritual purity, are listed. The meal-offering for those who cannot afford the normal guilt-offering — the offering to atone for misusing sanctified property, laws of the “questionable guilt” offering, and offerings for dishonesty — are detailed.

Ohr Somayach Institutions


Halachot from Maran Rabbi Ovadia Yosef Ztz'l

קריאת המגילה

כל אדם מישראל, בין אנשים ובין נשים, חייבים בקריאת המגילה ביום הפורים, וצריך לקרותה בלילה ולשוב ולקרותה ביום, שנאמר “אֱלֹקַי, אֶקְרָא יוֹמָם וְלֹא תַעֲנֶה וְלַיְלָה וְלֹא דֽוּמִיָּה לִי”. ופסוק זה נאמר בספר תהילים בפרק “למנצח על אילת השחר”, ואמרו בגמרא (יומא כט.) שאסתר נמשלה לאיילת השחר. ולכן מפרק זה אנו למדים לענין המגילה שנכתבה על ידי אסתר המלכה יחד עם מרדכי היהודי, והם שתקנו לנו לקרותה בימי הפורים.

שומע כעונה

מכיון שלא כולם בקיאים בקריאת המגילה, וגם לא לכולם יש מגילה כשרה כתובה על גבי קלף, לכן אנו נוהגים לצאת ידי חובת קריאת המגילה מדין “שומע כעונה”, כלומר, מי ששומע קריאת מגילה ממי שקורא אותה מתוך מגילה כשרה, יוצא ידי חובת הקריאה כאילו הוא קרא בעצמו. לכן קורא השליח ציבור מתוך מגילה כשרה, והוא מכוין להוציא את כלל הציבור ידי חובת הקריאה, וגם הציבור כולו צריכים לכוין לצאת ידי חובה בקריאתו, והרי זה כאילו הם קוראים בעצמם ממש.

דיבור באמצע המגילה

בעת קריאת המגילה אסור לדבר בשום עניין עד לאחר הברכה שבסוף קריאת המגילה. ואם השומע את הקריאה עבר ודיבר דברים אחרים בעוד שהקורא ממשיך בקריאתו, לא יצא ידי חובתו, ודינו כדין מי שלא שמע חלק מקריאת המגילה וכפי שיבואר להלן.

צריך לדקדק היטב בקריאת המגילה, ובפרט יש להזהר בזה בזמן ששומעים את השליח ציבור קורא במגילה, שלא לאבד אף מילה אחת מן הקריאה במגילה, משום שלדעת רבים מהפוסקים, (ומהם הרשב”א והר”ן ועוד), אם חיסר תיבה (מילה) אחת מהמגילה לא יצא ידי חובתו.

מה יעשה מי שלא שמע חלק מהקריאה?

אם קרה לאדם (איש או אשה), שמחמת איזה רעש וכדומה לא שמע כמה מילים מקריאת המגילה, יכול לקרות את אותן המילים מתוך המגילה שבידו, אפילו אם היא אינה מגילה כשרה אלא מגילה מודפסת, ויזדרז בקריאתו וימשיך עד מקום שהשליח ציבור קורא בו, ואז ישתוק וימשיך לשמוע הקריאה מפי השליח ציבור. (ויוצא בזה ידי חובתו, כל זמן ששמע לפחות את רוב קריאת המגילה מפי השליח ציבור, ורק מיעוט המגילה קרא בעצמו מתוך המגילה המודפסת אשר בידו).

המאחר לבית הכנסת

מי שאיחר לבית הכנסת וראה שהשליח ציבור כבר בירך את הברכות שלפני קריאת המגילה. כתב הגאון הראשון לציון רבי יצחק יוסף שליט”א (ילקו”י סימן תרפז), שעדיף שילך לביתו ויקרא מגילה עם ברכות ביחיד, ממה שישמע מגילה בלי ברכות בציבור. וכמובן שהדין כך, דוקא כאשר אדם זה מסוגל לקרוא מגילה לעצמו בבית, אבל אם אינו מסוגל לעשות זאת, מוטב שישמע את המגילה מפי השליח ציבור. ואם השליח ציבור התחיל לקרוא כמה פסוקים מהמגילה, יקרא אותו אדם במהירות מתחילת המגילה עד שישיג את השליח ציבור במקום שהוא קורא. ואז ישתוק ויקשיב לשליח ציבור. וכמובן זאת בתנאי, שאת רוב המגילה ישמע מפי השליח ציבור כמו שהסברנו.

קולות נפץ

יש נוהגים “להכות” את המן. שבשעה שמזכירים את שמו של המן הרשע בקריאת המגילה, מכים על השלחנות וכדומה בקול רעש וכסימן על מחיית עמלק. ובדורות האחרונים יש שהגדילו לעשות ומעוררים רעשים מופרזים, עם קולות נפץ ברעש גדול, והדבר מביא למכשלה גדולה, שיש אנשים ונשים שלא מסוגלים להאזין היטב לכל קריאת המגילה. לכן יש לבטל את המנהג הזה. ואם יש צורך, על הגבאים להודיע, שרק בקריאת “המן” הראשון והאחרון במגילה, יוכלו להקהל להוציא זעמם על המן הרשע בקולות וברקים, ואז ימתין החזן כמה רגעים עד שהקולות יחדלון, וימשיך בקריאת המגילה. וכשהיה מרן זצ”ל צעיר לימים, היה דואג עוד לפני קריאת המגילה לכך שהנערים בקהל לא יעזו לעורר רעשים בנפצים וכדומה, והיה מוחה על זה ביד חזקה, לבל יעיז מישהו מן הקהל לעבור על התקנה, ולא יעשו רעש כלל זולת ב”המן” הראשון והאחרון. וכן נהג בזקנותו, שהיה מזהיר על כך לפני שהחלו לקרוא, ואומר שלאחר הקריאה כשיאמרו “ארור המן”, אז יכוהו כמה שירצו.

ברכת המגילה

לפני קריאת המגילה, מברכים על קריאתה שלוש ברכות, “על מקרא מגילה”, שעשה נסים לאבותינו”, וברכת “שהחיינו”. וכשחוזרים לקרוא מגילה בבוקר, לא מברכים “שהחיינו”. (מלבד אדם שלא קרא מגילה בלילה מפני שלא היתה לו שום אפשרות, שאז יברך על הקריאה בבוקר גם “שהחיינו”). ויש נוהגים לעמוד בשעת הברכות, ויש שאינם עומדים, ואצל מרן זצ”ל נהגו לשבת בשעת הברכות.

ולאחר קריאת המגילה, גוללים את המגילה, ומברכים את ברכת “הרב את ריבנו” כפי שמודפס במגילות ובחומשים, (בסוף חומש שמות מודפסת בדרך כלל המגילה). אבל אדם הקורא את המגילה ביחיד, בלי ציבור, אינו מברך את הברכה שאחרי קריאת המגילה, כי לא תיקנו לברך את ברכת “הרב את ריבנו” אלא בציבור. ומכל מקום כתב מרן רבינו עובדיה יוסף זצ”ל (חזון עובדיה עמוד צא), שאין צורך דוקא בעשרה אנשים מישראל, אלא אפילו אם יש שם עשר נשים, גם כן רשאי לברך את ברכת “הרב את ריבנו”.

Arriving Late to or Skipping Some Portions of the Megillah Reading

Every member of the Jewish nation is obligated to read the Megillah on the day of Purim. One must read it during the night and once again the next day, as the verse states, “My G-d, I call out to you during the day, and you do not answer; during the night I have no rest.” This verse is written in the chapter of Tehillim (Psalms) called “Lamnatze’ach al Ayelet Ha’Shachar” and the Gemara in Yoma (29a) refers to Queen Esther as the “Ayelet Ha’Shachar”. Therefore, we derive laws from this chapter regarding the Megillah which was co-authored by Mordechai and Queen Esther since they were the ones to institute the reading of the Megillah on the day of Purim.

Listening is Like Reading
However, since not everyone is an expert in Megillah reading along with the fact that not everyone owns a kosher Megillah written on parchment, we customarily fulfill our obligation of Megillah reading through the law of “one who hears is tantamount to one who recites.” This means that one who hears another person reading from a kosher Megillah fulfills one’s obligation and it is as though one has read the Megillah himself. Therefore, when the Chazzan reads from a kosher Megillah while having in mind to read on behalf of the congregation and the congregation has in mind to fulfill their own obligation as well by listening, it is considered as if they have actually read the Megillah on their own.

Speaking During Megillah Reading
During the time when the Megillah is being read, one may not interrupt by speaking at all until after the blessing at the conclusion of the Megillah reading has been recited. One who did indeed speak during Megillah reading while the Chazzan carries on with the reading of the Megillah does not fulfill his obligation and his status is like one who missed a portion of the Megillah reading, as will be explained later on.

One should listen carefully to the reading of the Megillah and one should exercise special care not to miss hearing even one word from the reading of the Megillah, for according to many Poskim (including the Rashba, Ran, and others), if one misses hearing even one word of the Megillah, one has not fulfilled one’s obligation.

One Who Misses a Portion of the Megillah Reading
However, if it happens that one missed hearing a few words of the Megillah because of noise and the like, one may read those words from within the Megillah one is holding, even if it is not a kosher Megillah; rather, even if it is a printed one, one should quickly read the words one missed until one reaches the place where the Chazzan is currently reading, at which point one should once again remain silent and listen to the Chazzan’s reading. (One will fulfill one’s obligation as long as one has heard most of the Megillah reading from the Chazzan and has only read a minority of it on his own from the printed Megillah in one’s hands).

One Who Arrives Late to the Synagogue
If one arrives late to the synagogue and realizes that the Chazzan has already recited the blessing preceding the reading of the Megillah, the great Rishon Le’Zion, Hagaon Rabbeinu Yitzchak Yosef Shlit”a, writes (in his Yalkut Yosef-Chapter 687) that it is preferable for one to go home and read the Megillah with its appropriate blessings as opposed to hearing the Megillah being read with the congregation but without its blessings. Certainly though, this ruling applies only when one is capable of reading the Megillah at home; however, if one cannot, one should merely hear the Megillah being read by the Chazzan. If the Chazzan is already several verses into the Megillah by the time one arrives at the synagogue, one should read these verses quickly to himself until one catches up to the place where the Chazzan is at which point, one should be silent and listen to the Chazzan. However, this is likewise contingent upon the fact that one hears most of the Megillah being read by the Chazzan, as we have explained above.

Some customarily bang on tables and the like when the evil Haman’s name is mentioned during the reading of the Megillah as a form of obliterating the name of Amalek. In the past generation, this custom has been grossly exaggerated with all manners of loud noises, including setting off firecrackers and other things which can truly scare people. This causes several problems, including the fact that as a result, many people cannot listen to the Megillah reading properly. If the need arises, the Gabbai should announce that the congregation should only bang during the reading of the first and last “Haman,” at which point the Chazzan should pause for a few moments until the noise dies down and he should then proceed with the reading of the Megillah. Maran zt”l was very particular about this, even in his younger years, and there was banging in the synagogue only during the first and last “Haman” in order to prevent mass disturbance during the Megillah reading.