Newsletter Parashat Vayikra

March 22, 2023March 22, 2023 5782

בס״ד

ק׳ ק׳ שׁערי תפילה

Have a look at our website www.moorlane.info

*****

******

***************

Pesach Approved Products 2023

lists attached to this email

****

Form attached to this email

Completed forms can be handed directly to

Mordechai Maman

by Monday 3rd April

alternatively

can be taken to the

Manchester Bet Din

before Erev Pesach

Please Note: Online signed forms will NOT be accepted by the Bet Din as they only accept physically signed forms

*****

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

*****

Makkathon Pictures

WhatsApp Image 2023-03-21 at 17.22.25 (2).jpeg

WhatsApp Image 2023-03-21 at 17.22.36 (7).jpeg

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תפלה לחורף תשפ״ג

Winter Timetable 5783 – 2022/23

מוצאי שבת	ערבית )מוצ“ש(	שקיעה	מנחה שבת	סוף זמן קריאת שמע	הדלקת נרות	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Sunset	Minha	Shema before	Candle Lighting	Minha & Kabbalat Shabbat	Date	Parasha
PM	PM	PM	PM	AM	PM	PM
7:21	7:17	6:30	5:55	9:07	6:14	6:14	24/25 Mar	ויקרא

Mincha followed by Seuda Shelishit

**********

Ladies Nach Group

The Moor Lane Women’s Nach group is preparing for Pesach!

We are a group of friendly women with lots to discuss. Everyone is welcome, bring your friends!

Join us for our four week learning programme as we study

selected parts of the Haggadah – including some interesting bits you may not have studied before.

When: Shabbat 5.30-6.30pm

Where: Moor Lane Shul Hall

Do you have a Haggadah with interesting commentaries?

Bring it along!

Looking forward to learning together this Shabbat

Contact Mrs Dina Shalom for more information

********

Q & A on Parashat Vayikra

Who does the word “eilav” in verse 1:1 exclude?
1:1 – Aharon.
Name all the types of animals and birds mentioned in this week's Parsha.
1:2,14, 3:12 – Cattle, sheep, goats, turtledoves (torim), and doves (bnei yona).
What two types of sin does an olah atone for?
1:4 – Neglecting a positive command, and violating a negative command which is rectified by a positive command.
Where was the olah slaughtered?
1:5 – In the Mishkan Courtyard (azarah).
What procedure of an animal-offering can a non-kohen perform?
1:5 – Ritual slaughter.
Besides the fire the kohanim bring on the altar, where else did the fire come from?
1:7 – It descended from Heaven.
At what stage of development are torim (turtledoves) and bnei yona (young pigeons) unfit as offerings?
1:14 – When their plumage turns golden. At that stage, bnei yona are too old and torim are too young.
What is melika?
1:15 – Slaughtering a bird from the back of the neck using one's fingernail.
Why are animal innards offered on the altar, while bird innards are not?
1:16 – An animal's food is provided by its owner, so its innards are “kosher.” Birds, however, eat food that they scavenge, so their innards are tainted with “theft.”
Why does the Torah describe both the animal and bird offerings as a “satisfying aroma”?
1:17 – To indicate that the size of the offering is irrelevant, provided your heart is directed toward G-d.
Why is the term “nefesh” used regarding the flour offering?
2:1 – Usually, it is a poor person who brings a flour offering. Therefore, G-d regards it as if he had offered his nefesh (soul).
Which part of the free-will mincha offering is burned on the altar?
2:1 – The kometz (fistful).
The Torah forbids bringing honey with the mincha. What is meant by “honey”?
2:11 – Any sweet fruit derivative.
When does the Torah permit bringing a leavened bread offering?
2:12 – On Shavuot.
Concerning shelamim, why does the Torah teach about sheep and goats separately?
3:7 – Because they differ regarding the alya (fat tail). The lamb's alya is burned on the altar but the goat's is not.
For most offerings the kohen may use a service vessel to apply the blood on the mizbe'ach. For which korban may he apply the blood using only his finger?
3:8 – The chatat.
Who is obligated to bring a chatat?
4:2 – One who accidentally transgresses a negative commandment whose willing violation carries the karet (excision) penalty.
Where were the remains of the bull burned while in the wilderness? Where were they burned during the time of the Beit Hamikdash?
4:12 –
a. Outside the three camps.
b. Outside Jerusalem.
What two things does a voluntary mincha have that a minchat chatat lacks?
5:11 – Levona and oil.
What is the minimum value of a korban asham?
5:15 – Two shekalim.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

כלי כסף

שאלה: כלי כסף, כגון גביע של קידוש, האם מותר להשתמש בהם
בימי הפסח לאחר שהשתמשו בהם בכל ימות השנה?

תשובה: כל הכלים שהשימוש בהם הוא
בצונן, כלומר, שמשתמשים בהם רק למאכלים קרים, מותר להשתמש בהם בימות הפסח, ודי בכך שישטפו אותם
כראוי קודם לכן. משום שמאכלים צוננים אינם נבלעים בדפנות הכלי, וממילא אין לחוש
שיפלטו אחר כך טעם חמץ במאכל.

ומעתה
כשאנו דנים לגבי כלי כסף, בודאי הרגילות היא להשתמש בהם בצונן בלבד, כגון גביע
הקידוש, או קערות הגשה וכדומה, שאין דרך להניח בהם מאכל רותח כלל ועיקר, ולכן די
בכך שישטפו אותם היטב (במים, שלוש
פעמים), ומותר להשתמש בהם בימי הפסח, אפילו לצורך המצות של ליל הסדר.

אולם
המרדכי (פסחים פ”ב סימן תקעד) כתב בשם הראבי”ה בזו הלשון: “כוסות
של כסף, יש
לחוש שלפעמים מרתיחים בהם יין ובשמים אצל האור, ולכן צריך להגעיל אותם בכלי
ראשון”. כלומר, מאחר ומסתבר שקרה והניחו פעם מאכל חמץ חם בכלי הכסף, ממילא חייבים להגעיל אותם
(כלומר, להטביל אותו במים רותחים מאד) כדי להכשירו לשימוש בפסח.

אולם
רבינו הרשב”א (ח”א סימן שעב), כתב לגבי כלים שמשתמשים בהם תמיד בצונן,
ו”לפעמים” שמים בתוכם לחם חם, די להם בשטיפה בלבד, ומותר להשתמש בהם
בפסח, ואין צריך להגעיל אותם, משום שבכל כלי הולכים אחרי “רוב תשמישו”.
כלומר, אם בדרך כלל משתמשים בכלי בצונן, אפילו אם אירע והשתמשו בו באקראי בחם, די
לאותו כלי בשטיפה בלבד, ואין לחוש לכך שפעם אחת הוא בלע חמץ. וכדברי הרשב”א
פסק מרן השלחן ערוך (סימן תנא).

וכדברי
הרשב”א פסק גם הגאון רבינו מנחם עזריה מפאנו (בשו”ת סימן צו), שכל כלי
שדרך השימוש בו היא בצונן, כגון כלי כסף, אפילו אם אירע שאותו כלי בלע חמץ, אין צורך להגעילו, כיון
שבכל כלי הולכים אחר רוב תשמישו.

ואמנם
הגאון רבי יוסף חיים זוננפלד הקשה על דברי הרשב”א, שאיך אפשר לומר שהולכים
אחר רוב תשמישו של הכלי? והרי די בכך שאותו כלי בלע פעם אחת חמץ, והוא יפלוט את
אותו חמץ בשימוש הבא בימי הפסח. ואם כן איזה הגיון יש בסברת הרשב”א שהולכים
אחר רוב תשמישו של הכלי?

ומרן
רבינו הקדוש רבי עובדיה יוסף זצ”ל (הכ”מ), הסביר את הדברים, שמאחר וכל
דברי הרשב”א אמורים דוקא בכלי שכבר עברו עשרים וארבע שעות מאז שהשתמשו בו
בדבר חם, (שכן כתב בפירוש הרמ”ע מפאנו), ממילא מן התורה לא שייך שום איסור
בשימוש בכלי זה, כיון
שטעם החמץ הבלוע בכלי נפגם לגמרי אחר עשרים וארבע שעות. ורק מדרבנן (מגזירת רבותינו) אסור
להשתמש באותו כלי גם לאחר עשרים וארבע שעות. ואותם “רבותינו” שגזרו שלא להשתמש
בכלי שבלע איסור אפילו לאחר עשרים וארבע שעות, הם שהתירו ופסקו שלעולם יש ללכת אחרי רוב השימוש בכלי.

ולכן
למסקנה, כל כלי שדרך השימוש בו היא בצונן, כגון כלי כסף, מותר להשתמש בו בפסח לאחר
שינקו אותו היטב. ואפילו אם יש חשש שהשתמשו בו לפעמים בדבר חמץ חם, אין בכך כלום,
ומותר להשתמש בו בימות הפסח. (חזון עובדיה הלכות פסח הנד”מ, עמוד קמח)

Silver Vessels

Question: May one continue to use silver
vessels or utensils, such as a Kiddush goblet, on Pesach after they have been
used all year round?

Answer: All vessels used all year round with cold foods or beverages may
be used on Pesach after having been thoroughly washed beforehand, for none of a
cold food’s flavor is absorbed into the wall of the vessel and there is
therefore no concern that any Chametz flavor will later be released into a
Passover dish.

Thus, regarding silver vessels, they are certainly used only for cold purposes,
such as a silver Kiddush goblet or a silver serving dish and the like in which
it is certainly uncommon to place boiling hot foods or beverages in such
vessels. It is therefore sufficient to thoroughly wash these vessels in water
(three times) and they may then be used on Pesach, even for the Mitzvot of the
Seder night.

On the other hand, the Mordechi (Chapter 2 of Pesachim, Chapter 574) quotes the
Ra’avaya and writes: “Regarding silver goblets, one must be concerned that wine
and spice are sometimes boiled in them next to the fire and they therefore
require Hag’ala in a Keli Rishon.” This means to say that since it is
conceivable that one has placed hot Chametz in the goblet once or twice, one
must perform Hag’ala (i.e. immersing it in boiling water heated in a pot on the
fire) in order to kosher it for Pesach.

Nevertheless, the Rashba (Volume 1, Chapter 372) writes regarding vessels used
with cold food or beverages but “sometimes” hot bread is placed in these
vessels that thoroughly washing such vessels is sufficient to make them
permissible for use on Pesach and one need not perform Hag’ala on them, for the
koshering process for each vessel is determined based on its “majority use”.
This means that if a vessel or utensil is usually used in a cold manner, even
if this vessel was used with hot foods sometimes, merely washing this vessel is
sufficient and one need not be concerned that it absorbed Chametz from this one
time (or several times). Maran Ha’Shulchan Aruch (Chapter 451) rules in
accordance with the Rashba’s opinion.

Hagaon Rabbeinu Menachem Azarya of Pano (in his Responsa Chapter 96) likewise
rules in accordance with the opinion of the Rashba and rules that as long as
the usual usage of the vessel is in a cold manner, such as silver vessels, even
if such a vessel absorbed Chametz, one need not perform Hag’ala on it, since a
vessel is judged based on a majority of its usage.

However, Hagaon Harav Yosef Chaim Zonenfeld questions the Rashba’s opinion, as
follows: How can we determine a vessel’s status based on its majority usage? It
is sufficient for the vessel to absorb Chametz that single time it was used
with hot food and it will then release it while in use on Pesach. What then is
the logic behind the Rashba’s ruling that we follow a vessel’s majority usage?

Maran Rabbeinu Ovadia Yosef zt”l explains that since the Rashba’s words apply only
to a vessel which has not come in contact with hot food for at least
twenty-four hours (which is indeed how Rabbeinu Menachem Azarya explains the
Rashba explicitly), there is no longer any Torah prohibition to use such a
vessel, since any Chametz flavor absorbed in this vessel becomes completely
putrid after twenty-four hours. Only our Sages forbade using such a vessel even
after twenty-four hours. These same Sages who forbade using such a vessel after
twenty-four hours ruled that a vessel’s status is determined based on its
majority usage.

Thus, halachically speaking, any vessel used with cold food or beverage,
such as silver vessels, may be used on Pesach after having been thoroughly
cleaned. Even if one is concerned that this vessel was sometimes used with hot
Chametz, this poses no concern at all and one may nevertheless use it on Pesach
(see Chazon Ovadia-Pesach, page 148)

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Newsletter Parashat Vayakhel – Pekude – Shabbat Mevarechim – Shabbat Hachodesh

March 15, 2023March 15, 2023 5782

בס״ד

ק׳ ק׳ שׁערי תפילה

Have a look at our website www.moorlane.info

************

This שבת is שבת מברכים

Reminder there will be NO derasha

& instead we will have the

kahal recitation of Sefer Tehilim

This Shabbat is also

Shabbat Hachodesh

& take out 2 Sefarim

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Next

Wednesday night (22.03) – Thursday (23.03)

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THIS SUNDAY

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תפלה לחורף תשפ״ג

Winter Timetable 5783 – 2022/23

מוצאי שבת	ערבית )מוצ“ש(	שקיעה	מנחה שבת	סוף זמן קריאת שמע	הדלקת נרות	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Sunset	Minha	Shema before	Candle Lighting	Minha & Kabbalat Shabbat	Date	Parasha
PM	PM	PM	PM	AM	PM	PM
7:07	7:04	6:17	5:40	9:17	6:01	6:01	17/18 Mar	ויקהל–פקודי (החודש)(ש”מ)

Mincha followed by Seuda Shelishit

**********

Ladies Nach Group

The Moor Lane Women’s Nach group is preparing for Pesach!

We are a group of friendly women with lots to discuss. Everyone is welcome, bring your friends!

Join us for our four week learning programme as we study

selected parts of the Haggadah – including some interesting bits you may not have studied before.

When: Shabbat 5.30-6.30pm

Where: Moor Lane Shul Hall

Do you have a Haggadah with interesting commentaries?

Bring it along!

Looking forward to learning together this Shabbat

Contact Mrs Dina Shalom for more information

********

Q & A on Parashat Vayakhel – Pekude

Vayakhel

On which day did Moshe assemble the Jewish People?
35:1 – The day after Yom Kippur.
Why is the prohibition against doing work on Shabbat written prior to the instruction for building the Mishkan?
35:2 – To emphasize that the building of the Mishkan doesn't supersede the laws of Shabbat.
Why does the Torah specify the particular prohibition of lighting a fire on Shabbat right after it had already noted the general prohibition of doing work on Shabbat?
35:3 – There are two opinions: One opinion is to teach that igniting a fire on Shabbat is punishable by lashes as opposed to other “melachot” which are punishable by death. The other opinion is to teach that violation of numerous “melachot” at one time requires a separate atonement for each violation.
What function did the “yitdot hamishkan” serve?
35:18 – The edges of the curtains were fastened to them. These were inserted in the ground so the curtains would not move in the wind.
What function did the “bigdei hasrad” serve?
35:19 – They covered the aron, the shulchan, the menorah, and the mizbachot when they were packed for transport.
What was unusual about the way the women spun the goat's hair?
35:26 – It was spun directly from off the backs of the goats.
Why were the Nesi'im last to contribute to the building of the Mishkan? How does the Torah show dissatisfaction with their actions?
35:27 – The Nesi'im reasoned that they would first let the people contribute materials needed for the Mishkan and then they would contribute what was lacking. The Torah shows its dissatisfaction by deleting a letter from their title.
Who does the Torah identify as the primary builders of the Mishkan? From which tribes were they?
35:30, 35:34 – Bezalel ben Uri from the tribe of Yehuda; Oholiav ben Achisamach from the tribe of Dan.
What time of day did the people bring their daily contributions for the construction of the Mishkan?
36:3 – Morning.
For what was the woven goat's hair used?
36:14 – It was made into curtains to be draped over the Mishkan.
What image was woven into the parochet?
36:35 – Cherubim. (See Rashi 26:31)
Why does the Torah attribute the building of the aron to Bezalel?
37:1 – Because he dedicated himself to its building more than anyone else.
Where were the sculptured cheruvim located?
37:7 – On the two extremities of the kaporet (cover of the aron).
How many lamps did the menorah have?
37:23 – Seven.
Of what materials was the mizbe'ach haketoret composed?
37:25,26 – Wood overlaid with gold.
Of what material was the mizbe'ach ha'olah composed?
38:1-2 – Wood overlaid with copper.
The kiyor was made from copper mirrors. What function did these mirrors serve in Egypt?
38:8 – These mirrors aided in the proliferation of the Jewish People. The Jewish women in Egypt would look in the mirrors so as to awaken the affections of their husbands who were exhausted by their slave labor.
How did the kiyor promote peace?
38:8 – Its waters helped a woman accused of adultery to prove her innocence.
The kiyor was made from the mirrors of the women who were crowding at the entrance to the Ohel Mo'ed. Why were the women crowding there?
38:8 – To donate to the Mishkan.
Of what material were the “yitdot hamishkan” constructed?
38:20 – Copper.

Pekude

Why is the word Mishkan stated twice in verse 38:21? 38:21 – To allude to the Beit Hamikdash that would twice be taken as a “mashkon” (pledge) for the sins of the Jewish People until the nation repents.
Why is the Mishkan called the “Mishkan of Testimony”? 38:21 – It was testimony for the Jewish People that G-d forgave them for the golden calf and allowed His Shechina to dwell among them.
Who was appointed to carry the vessels of the Mishkan in the midbar? 38:21 – The levi'im.
Who was the officer in charge of the levi'im? 38:21 – Itamar ben Aharon.
What is the meaning of the name Bezalel? 38:22 – “In the shadow of G-d.”
How many people contributed a half-shekel to the Mishkan? Who contributed? 38:26 – 603,550. Every man age twenty and over (except the levi'im).
Which material used in the bigdei kehuna was not used in the coverings of the sacred vessels? 39:1 – Linen (See Rashi 31:10).
How were the gold threads made? 39:3 – The gold was beaten into thin plates from which threads were cut. (See Rashi 28:6).
What was inscribed on the stones on the shoulders of the ephod? 39:6, 39:7 – The names of the tribes.
What was on the hem of the me'il? 39:24,25 – Woven pomegranates and golden bells.
What did the Kohen Gadol wear between the mitznefet and the tzitz? 39:31 – Tefillin.
What role did Moshe play in the construction of the Mishkan? 39:33 – He stood it up.
Which date was the first time that the Mishkan was erected and not dismantled? 40:17 – Rosh Chodesh Nissan of the second year in the desert. For seven days before this, during the consecration of Aharon and his sons, Moshe erected and dismantled the Mishkan. (Rashi 39:29)
What was the “tent” which Moshe spread over the Mishkan (40:19)? 40:19 – The curtain of goatskin.
What “testimony” did Moshe place in the aron? 40:20 – The Luchot Habrit.
What function did the parochet serve? 40:21 – It served as a partition for the aron.
Where was the shulchan placed in the Mishkan? 40:22 – On the northern side of the Ohel Mo'ed, outside the parochet.
Where was the menorah placed in the Mishkan? 40:24 – On the southern side of the Ohel Mo'ed opposite the shulchan.
Who offered the communal sacrifices during the eight days of the dedication of the Mishkan? 40:29 – Moshe.
On which day did both Moshe and Aharon serve as kohanim? 40:31 – On the eighth day of the consecration of the Mishkan.

*****

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

הכשר השולחן והשיש

כבר ביארנו, שכשם שיש לייחד
כלים נפרדים למאכלי בשר ולמאכלי חלב, כמו כן בחג הפסח, אסור להשתמש בכלים של כל
השנה, אלא יש לייחד כלים כשרים לפסח.

ואמנם
יש אופנים בהם ניתן להכשיר כלי שהשתמשו בו בחמץ, ולעשותו כשר לפסח.

כלי
פלסטיק, יש להם הכשר לפסח כדרך תשמישן, דהיינו שאם נשתמשו בהם בצונן, די להם
בשטיפה יסודית, ואם נשתמשו בהם בכלי שני, דהיינו שיצקו לתוכם מאכלים חמים מסיר
אחר, יש להם הכשר על ידי עירוי מים רותחים מכלי ראשון, וכפי שכבר הסברנו, שניתן
לעשות זאת על ידי יציקת מים רותחים מהקומקום החשמלי ישירות על גבי כלי הפלסטיק.

ולפיכך
“שעוונית” (שהיא מפה מחומר פלסטי) שהייתה פרושה על גבי השולחן במשך כל השנה, ויש לחוש
שנשפכו על גביה מאכלי חמץ רותחים במשך השנה. אפשר להכשירה על ידי ניקיון יסודי,
ועירוי מים רותחים מכלי ראשון על גבי השעוונית, וכן ניתן להכשיר את השעוונית, על
ידי כיבוס במים רותחים.

ואם
אכלו על השלחן בלא הפסק מפה נוהגים להכשירו על ידי ניקיון יסודי ועירוי במים
רותחים כנ”ל. ואם אין רוצים לערות מים רותחים על גבי השלחן כדי שלא יתקלקל או
מאיזה סיבה שתהיה, מותר לאכול על גביו בחג הפסח על ידי שיפרוש עליו מפה או שעוונית.

דין
השיש שבמטבח הרי הוא כדין השלחן, ואפשר להכשירו לפסח על ידי שיערו עליו מים רותחים
מכלי ראשון אחרי ניקוי יסודי. וכמו כן יש להכשיר את הכיורים בבית (אף אם הם עשויים חרסינה)
על ידי עירוי מים רותחים מכלי ראשון, ודי בזה. ויש המחמירים לצפות את השיש והכיור בנייר אלומיניום.
ונכון לעשות כן על ידי נייר חזק ועבה, כדי שלא יקרע בקלות.

כתב
רבינו יהודה החסיד, שבהיות
ודיני הגעלה מרובים מאד בפרטיהם ובפרטי פרטים, ראוי למנות בעל תורה להשגיח על
הגעלת כלים. וכן בכל מקרה שמתעוררת שאלה בדיני פסח, צריך כל אדם לפנות לתלמיד חכם
אמיתי שיורה לו הדרך אשר ילך בה ואת המעשה אשר יעשון

Koshering Tables and Countertops

We have previously discussed
that just as one should designate vessels for milk and meat respectively,
likewise, regarding the holiday of Pesach, one should not use his regular
Chametz vessels that were used all year round; rather, one should designate
special Kosher for Pesach vessels.

Nevertheless, there are ways to make vessels that were used for Chametz kosher
for Pesach use.

Plastic utensils are able to be koshered according to their use, meaning that
if they were used with cold items, a thorough washing is sufficient, and if
they were used as a “Keli Sheni”, meaning that hot foods were dished into them
from a different pot, they may be koshered by pouring boiling water from a
“Keli Rishon” (the pot where the water was boiled) onto them. As we have
explained in a previous Halacha, this may be performed by pouring boiling water
directly from an electric kettle onto the plastic utensil.

Therefore, if there was a plastic tablecloth (non-disposable) draped over the
table during the course of the year and there quite possibly could have been
hot Chametz that spilled onto it, it may be koshered through a thorough
cleaning followed by pouring boiling water from a “Keli Rishon” onto it.
Similarly, it may be koshered through laundering it in boiling water.

If a table was eaten on during the course of the year without the use of a
tablecloth, the table may be koshered with a thorough cleaning followed by
pouring boiling water from a “Keli Rishon” onto it, as above. If one does not
wish to pour boiling water onto the table so as not to ruin it or for any other
reason, one may eat on this table during the holiday of Pesach with the use of
a new regular or plastic tablecloth.

Kitchen countertops have the same halachic status as the table and may be
koshered through pouring boiling water from a “Keli Rishon” onto them after
being thoroughly cleaned. Similarly, the kitchen sinks (even if they are made of
ceramic) may be koshered through pouring boiling water from a “Keli Rishon”
onto them, and this is sufficient. Some act more stringently and cover the
countertops and sinks with aluminum foil.

Rabbeinu Yehuda HaChasid writes that since the laws of Hag’ala are tedious and
detailed, it is proper to appoint a prominent Torah scholar to oversee the
process of Hag’ala of utensils. Similarly, if one encounters a question
regarding any Pesach-related issue, one should consult a leading halachic
authority to guide him on the true Torah path.

Newsletter Parashat Ki Tisa – Shabbat Para

March 9, 2023March 9, 2023 5782

בס״ד

ק׳ ק׳ שׁערי תפילה

Have a look at our website www.moorlane.info

************

This Shabbat is Shabbat Para

& take out 2 Sefarim

On the Shabbat
following Purim we read “Parashat Para,” the portion which discusses the Para
Aduma, the Red Heifer. The Para
Aduma was a sacrificial cow whose ashes were used for ritual purification. One
who became impure, such as by coming in contact with a corpse, was required to
have himself sprinkled with the ashes of a Para Aduma in order to become pure
once more. The sages instituted the reading of the Para Aduma at this time of
year in order to remind us of the purification process that was traditionally a
part of the Pesach preparations. This is because one who was impure was not
only forbidden from entering the Beit Hamikdash but was even forbidden from
partaking in the Korban Pesach, as well.

Among the many
interpretations for the Para Aduma ritual is that it was intended to serve as
an atonement for the sin of the Golden Calf. As a result
of having toiled in the service of a cow designated for idolatry, the Jewish
people were now required to toil in the service of a cow designated for purity
and atonement. Indeed, our sages call the Para Aduma ritual “a mother who comes
to clean up the mess that her child made”. Additionally, the Para Aduma was
required to be unblemished. This was intended to recall the “blemish” that the
Jewish people caused through the sin of the golden calf.

According to a
number of authorities, it is actually a Torah obligation to hear the reading of
Parshat Para in the synagogue. One reason for this is that in addition to recalling the ancient
purification procedure, the reading also serves to recall the sin of the Golden
Calf which is a mitzva in its own right. In fact, there are actually six events
that one is required by Torah law to always remember and the incident of the
Golden Calf is one of them. In many
congregations, it is customary for the gabbai to
remind the congregation to have kavana, to have in
mind to fulfill the mitzva of remembering the sin of the Golden Calf, while
Parshat Para is read.

The consensus of
most authorities, however, is that the requirement to hear the Parshat Para
reading is rabbinical in nature. The only Torah reading that one is truly
required to hear by Torah law is Parshat Zachor, which is read before Purim. In fact, there are those who insist that the “opinion” that the
Parshat Para reading is a biblical obligation is merely the result of a
printer’s error!

It might also just
be that those who rule that the Parshat Para reading is a biblical
obligation are basing themselves on a completely different consideration. All
authorities agree that the Kohanim were required by Torah law to read Parshat
Para, as they were the ones who would prepare the Para Aduma. Therefore, it can
be suggested that since the reading of Parshat Para was once treated as a Torah
obligation – for at least some of the population — it should continue to be
treated as such. Although
women should make an effort to hear Parshat Para read in the synagogue, there
is no true obligation for them to do so. Indeed, it is argued that women should be completely exempt from
having to hear the Parshat Para reading because they were not involved in the
sin of the Golden Calf.

In the event that
Parshat Para was not read at its proper time, it can be read on the next
Shabbat, or any Shabbat up until Pesach, for that matter. It is noted that the Para Aduma is referred to as a “chukat olam”
– an eternal decree. This teaches us that Parshat Para must be read even though
we are no longer able to perform the mitzva of Para Aduma. We are told that after the Beit Hamikdash was destroyed there were
people who preserved some ashes of a Red Heifer so that it could be used
immediately upon the arrival of Mashiach.

******************

תפלה לחורף תשפ״ג

Winter Timetable 5783 – 2022/23

מוצאי שבת	ערבית )מוצ“ש(	שקיעה	מנחה שבת	סוף זמן קריאת שמע	הדלקת נרות	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Sunset	Minha	Shema before	Candle Lighting	Minha & Kabbalat Shabbat	Date	Parasha
PM	PM	PM	PM	AM	PM	PM
6:54	6:50	6:04	5:30	9:26	5:48	5:48	10/11 Mar	כי תשא (פרה)

Mincha followed

by Seuda Shelishit

*****

Moor Lane Avot Ubanim

A big Thank You to

Yehoshua Lewis & Rafi Marshall

for running this year's winter term

a massive THANK YOU to

Rafi Marshall

for organising the

end of term trip to

Lazer Quest

Special Thank you to all the parents

who so kindly offered lifts to and from the event

*****

Ladies Nach Group

The Moor Lane Women’s Nach group is preparing for Pesach!

We are a group of friendly women with lots to discuss. Everyone is welcome, bring your friends!

Join us for our four week learning programme as we study

selected parts of the Haggadah – including some interesting bits you may not have studied before.

When: Shabbat 5.30-6.30pm

Where: Moor Lane Shul Hall

Do you have a Haggadah with interesting commentaries?

Bring it along!

Looking forward to learning together this Shabbat

Contact Dina for more information

********

Q & A on Parashat Ki Tisa

How many “geira” are in a shekel?
30:13 – Twenty.
What was the minimum age of military service in the Jewish army?
30:14 – Twenty.
What were the three different types of terumah donated?
30:15 – For the adanim (sockets), for the purchase of communal sacrifices, and for the building of the Mishkan.
The Jews were counted after Yom Kippur and again after Pesach. Both times they numbered the same amount. How can this be? Didn't some 19-year olds turn 20 during that six month period?
30:16 – Their ages were calculated based on Rosh Hashana, not based on their individual birthdays.
How many ingredients comprise the incense of the Mishkan?
30:34 – Eleven ingredients were used making the incense.
According to Rashi, why are sailors called “malachim” ?
30:35 – Because they stir (malach) the water with their oars.
What is the difference between between chochma (wisdom), bina understanding),and da'at (knowledge)?
31:3 – Chochma is knowledge acquired from others. Bina is the deduction of new knowledge from what one has already learned. Da'at is holy inspiration.
Shabbat is a “sign.” What does it signify?
31:13 – It is a sign between G-d and the Jewish People that He has chosen them and a sign to the nations of the world that He has sanctified the Jewish People.
When did the Jewish People begin to give contributions for the building of the Mishkan?
31:18 – The 11th of Tishrei.
How many books are there in Tanach?
31:18 – 24.
From where did the men take the earrings that they donated to make the calf?
32:2,3 – From their ears.
Why did Aharon build the altar for the golden calf by himself?
32:5 – He hoped that by building it by himself it would take longer and in the interim Moshe would return.
Why did Moshe break the Tablets?
32:19 – Moshe reasoned: If the Torah forbids those who have estranged themselves from the Torah to partake in even a single commandment (Pesach sacrifice), surely the entire Torah cannot be given to a whole nation which has estranged itself from G-d!
How can two brothers belong to two different tribes?
32:27 – Half-brothers, sharing the same mother.
Why did Moshe ask that his name be erased from the Torah?
32:32 – So people shouldn't say “Moshe was unworthy to plead for mercy on behalf of the Jewish people.”
How has the sin of the golden calf affected the Jewish People throughout history?
32:34 – Whenever G-d punishes the Jewish People, part of that punishment comes as payment for the sin of the golden calf.
In verse 33:2, G-d says that the inhabitants of Eretz Canaan would be driven out of the Land. In that verse, only six of the seven Canaanite nations are mentioned. What happened to the seventh?
33:2 – The seventh nation, the Girgashites, voluntarily emigrated.
How did G-d show that He forgave the Jewish People?
33:14 – He agreed to let His Shechina dwell among them.
How did Moshe become wealthy?
34:1 – Moshe carved the Tablets out of precious stone. G-d commanded Moshe to keep the leftover fragments.
How do the light rays shining from Moshe's face show us the powerful effect of sin?
34:35 – Before the sin of the golden calf, the people would not have been afraid to look at the light rays, but after the sin they were afraid.

*****

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

שלושים יום קודם הפסח – חג
הפורים

היות ואנו עומדים סמוך ונראה
לחג הפסח, ודיני הפסח מרובים מאד, על כן אנו חוזרים ושונים את כל עיקרי דיני החג,
לפי מה שפירסמנו בשנים קודמות, ובתוספת נופך .
————————-
בגמרא
במסכת פסחים (דף ו:) אמרו, “שואלין בהלכות הפסח קודם הפסח שלושים יום”.
ובפשיטות נראה, כי כוונת הדברים היא, ששלושים יום קודם חג הפסח, יש להפסיק מכל
הלימודים, ולהתחיל בלימוד הלכות הפסח.

והקשה מרן הבית יוסף (סימן תכט)
שהרי אמרו בגמרא במסכת מגילה (דף לב.) “משה תיקן להם לישראל, שיהיו שואלין
ודורשין, הלכות פסח בפסח, הלכות עצרת (חג השבועות) בעצרת, הלכות חג (הסוכות)
בחג”. ואם כן משמע, שדווקא בפסח עצמו יש חיוב ללמוד הלכות פסח, ולא שלושים
יום קודם לפסח?

וכתב לתרץ מרן הבית יוסף, שאין
הכוונה באמת שמחוייבים לשאול ולדרוש בהלכות הפסח שלושים יום קודם הפסח, אלא הכוונה
היא, לענין
מה שאנו פוסקים, שאם באים שני תלמידים לשאול, ואחד שואל כענין (כלומר, בענין שעסוקים בו
בבית המדרש), והשני שואל שלא כענין, עונים לשואל כענין. ובגמרא חידשו לנו, שכל
השואל בהלכות פסח קודם הפסח שלושים יום, נחשב כמי שהוא שואל כענין. וכן פירש
הר”ן (רבינו ניסים, מרבותינו הראשונים).

ובאמת שהגאון המשנה ברורה כתב
בביאור הלכה, שאין הלכה כדברי הר”ן, ושיש חובה “לדרוש” ולא רק
“לשאול” בהלכות הפסח קודם הפסח שלושים יום. אולם מרן רבינו הגדול זכר
צדיק לברכה, בספר שו”ת יביע אומר (חלק ב'
סכ”ב) האריך לקיים את פסק מרן השלחן ערוך, שאין חובה ממש להפסיק את סדרי
הלימודים קודם הפסח כדי לעסוק בהלכות פסח, ורק לענין “שואל כענין” אנו פוסקים שמי ששואל
קודם הפסח בהלכות פסח נזקקין להשיב לו. (מתפנים להשיב לו).

ויום פורים עצמו, שאנו עומדים
בו (יום ט”ו באדר), הוא בכלל ה”שלושים יום” קודם הפסח, אבל אם באו
שניים לשאול הלכה מאת הרב אחד שואל בהלכות פורים ואחד שואל בהלכות פסח, יש לענות
תחילה למי ששואל בהלכות פורים, שהיא חובת היום וחביבה מצוה בשעתה.

ויש לציין, שאף שאין חיוב ללמד
ברבים הלכות פסח שלשים יום, מכל מקום כל אחד ואחד מחויב ללמוד הלכות הפסח היטב,
שלא יבא חלילה לידי מכשול בימים אלו שהלכותיהם רבות מאד.

ועל כן גם אנו בהלכה יומית נדבר
כמה שניתן מהלכות הפסח, ולא נאריך בטעמי הדינים כפי שאנו נוהגים כל השנה, אלא
בעיקרי ההלכות, כדי שבמשך הזמן נוכל להקיף את עיקרי הלכות בפסח עד כמה שניתן.

ומלבד מה שעלינו לבאר את ההלכות
השייכות לחג הפסח, כגון הלכות מצה והלכות הכשרת הבית לפסח, כן עלינו לבאר קצת
מדיני ברכת האילנות שנוהגים לברך בתחילת חודש ניסן.

Thirty Days before Pesach and the Holiday of Purim

Since
we are nearing the holiday of Pesach and the laws of Pesach are quite vast, we
will begin to review the primary laws of this holiday based on what we have
written in previous years in addition to some new insights.

——————————-

The Gemara in Masechet
Pesachim (6b) writes that one should begin to inquire about the laws of Pesach
thirty days before the actual holiday. The simple meaning of this law seems to
imply that thirty days before the holiday of Pesach, one must halt study of any
other Torah topics and focus solely on the laws of Pesach.

Maran Ha’Bet Yosef (Chapter 429) asks that the Gemara in Megillah (32a) says
that Moshe Rabbeinu instituted that the Jewish nation should expound the laws
of Pesach on Pesach, the laws of Shavuot on Shavuot, and the laws of Sukkot on
Sukkot. Based on this, it would seem that there is only an obligation to learn
the laws of Pesach specifically on Pesach and not thirty days beforehand!

Maran Ha’Bet Yosef answers that this does not actually mean that one must
inquire about and expound the laws of Pesach thirty days beforehand; rather,
this refers to the ruling that if two students come to ask their rabbi a
question and one asks about a matter at hand (a topic being discussed in the
Bet Midrash) while the other asks about an unrelated matter, the rabbi must
answer the one who asks about a matter at hand. The Gemara therefore teaches us
that asking a question about Pesach thirty days before the holiday is
considered a matter at hand. The Ran (Rabbeinu Nissim, one of the great
Rishonim) explains likewise.

Nevertheless, Hagaon Mishnah Berura writes in his Be’ur Halacha that the Halacha does not follow the opinion
of Rabbeinu Nissim and one must actually “expound” and not merely “inquire
about” the laws of Pesach thirty days prior to the holiday. However, Maran
Rabbeinu Ovadia Yosef zt”l in his Responsa Yabia Omer (Volume 2, Chapter 22)
writes lengthily to defend the ruling of Maran Ha’Shulchan Aruch that there is
no actual obligation to halt any other regular study topics before Pesach in
order to delve into the laws of Pesach; only with regards to one “inquiring
about an issue at hand” do we say that if one asks a Pesach-related question
thirty days before Pesach are we obligated to make time to answer the
individual.

The day of Purim itself (today, the 15^th of Adar II, which is Purim
in Jerusalem) is also included in the “thirty days” before Pesach. However, if
two people pose a question to a rabbi and one asks about a law pertaining to
Purim while the other asks about a law pertaining to Pesach, the rabbi must
respond to the one inquiring about Purim first since this is the obligation of
the day and a Mitzvah at its proper time is dearer.

We must point out that although there is no obligation to expound the laws of
Pesach publicly during the thirty days before the holiday of Pesach according
to the letter of the law, nevertheless, everyone is obligated to study the laws
of Pesach thoroughly so as not to, G-d-forbid, transgress any of its vast laws.

Thus, we at Halacha Yomit will try to discuss as many of the laws of Pesach
as possible; we will not delve into the sources and reasons behind these
Halachot in order to have the opportunity to cover as many of the pertinent
laws as possible before the holiday of Pesach.

Besides for dealing with the actual laws of the holiday, such as the laws of
Matzah and the laws of koshering the house for Pesach, we must also discuss
some of the laws of the Blessing of the Trees customarily recited in the
beginning of the month of Nissan.

Newsletter Parashat Tetzave – Shabbat Zachor

March 1, 2023March 1, 2023 5782

בס״ד

ק׳ ק׳ שׁערי תפילה

Have a look at our website www.moorlane.info

******

Kiddush Invitation

Moorlanenews

would like to take this opportunity

to wish our dear member

Mr Simon Kanzen

a heartfelt Mazal Tov on his birthday

May Hashem bless him with good health,

ברכה, מזל, הצלחה

and nachat from his children and grandchildren

אכי״ר

******

This Shabbat is Shabbat ZACHOR

We read the

Piyut of Mi Chamocha

in the middle of Nishmat

as per the S & P Minhag

& take out 2 Sefarim

דין שמיעת פרשת זכור

בשבת שלפני הפורים (היא השבת הקרבה), בעת פתיחת ההיכל בבית הכנסת לאחר תפילת שחרית, מוציאים שני ספרי תורה, וקוראים בראשון בפרשת השבוע (פרשת צו), ובספר התורה השני קוראים “זכור את אשר עשה לך עמלק”. וקריאה זו היא שנקראת “פרשת זכור” (ומקומה של פרשת זכור הוא בפרשת כי תצא).

ולדעת רוב הפוסקים קריאת פרשת זכור היא מצות עשה מן התורה, ומכיון שהלכה רווחת שמצוות צריכות כוונה (בשלחן ערוך סימן ס סעיף ד) יש להזהר לכוין בזמן שמיעת פרשת זכור לצאת ידי חובת מצות זכירת מעשה עמלק ומחייתו, וכן צריך הקורא בתורה לכוון להוציא את הציבור ידי חובתם.

מי שנאנס ואינו יכול לבוא ולשמוע קריאת פרשת זכור בשבת זו, יכוין לצאת ידי חובתו בפרשת כי תצא כשקוראים בה פרשת זכור. וצריך שיאמר לשליח ציבור שיכוון להוציאו ידי חובה. ומרן הרב עובדיה יוסף זצ”ל הוסיף, שמכל מקום נכון שיקרא פרשת זכור מתוך חומש בשבת זכור.

נחלקו הפוסקים אם נשים חייבות לשמוע פרשת זכור, שלדעת ספר החינוך ועוד פוסקים, נשים פטורות משמיעת פרשת זכור, משום שענין קריאת פרשה זו הוא זכירת מעשה עמלק כדי להילחם בו, ונשים בדרך כלל אינן שותפות באופן פעיל במלחמה, ואינן מצוות על המלחמה, ולכן אינן חייבות בשמיעת פרשת זכור. (ופשוט שאין בזה חילוק בין אשה רגילה לאשה שנשאה רוחה אותה לצאת לקרב, כי התורה לא צותה את הנשים על מחיית עמלק, לפי שאינן בנות כיבוש, שאין דרכן לכבוש בדרך כלל). אך לדעת פוסקים רבים נשים חייבות בשמיעת פרשת זכור, (וכן המנהג ברוב המקומות), ולכן המחמירות לבוא לעזרת נשים לשמוע קריאת פרשת זכור תבוא עליהן ברכה. ואשה שיש לה ילדים קטנים שאי אפשר לעזבם לנפשם מבלי מי שיפקח עליהם יכולה לפטור עצמה משמיעת קריאת פרשת זכור.

וכיום נהוג במקומות רבים להוציא ספר תורה לקריאת פרשת זכור במיוחד לנשים, לאחר זמן התפילה, ואז יכולות הנשים לבוא לבית הכנסת לשמוע פרשה זו, ואחרים ישמרו על הילדים בביתם, ומנהג נכון הוא.

The Laws of Hearing Parashat Zachor

On the Shabbat preceding Purim, which is this coming Shabbat, after the opening of the Holy Ark immediately following Shacharit prayers, two Sifrei Torah are removed; in the first one, we read the weekly Parasha (Parashat Tetzaveh) and in the second one we read the portion of “Zachor Et Asher Asa Lecha Amalek” (“Remember what Amalek has done to you”). This Torah portion is referred to as “Parashat Zachor”. (Parashat Zachor can be found at the end of Parashat Ki Tetzeh in the Book of Devarim.)

According to most Poskim, the reading of Parashat Zachor is a Torah obligation. Since the Halacha is well-known that “Mitzvot require intention” (Shulchan Aruch, Chapter 60, Section 4), one must take care while listening to Parashat Zachor to have in mind to fulfill the Torah obligation of remembering the actions of Amalek and obligation to annihilate them. Similarly, the one reading from the Torah must have in mind that the entire congregation will be fulfilling their obligation by listening to his reading.

One who, due to pressing circumstances, could not hear the reading of Parashat Zachor on this Shabbat should have in mind to fulfill his obligation the next time this portion is read, which is on the Shabbat of Parashat Ki Tetzeh. In this situation, one must ask the person reading the Torah to have him in mind while reading so that he may fulfill his obligation. Maran Rabbeinu Ovadia Yosef zt”l writes that nevertheless, one should preferably read Parashat Zachor from a Chumash on Shabbat Zachor.

There is a dispute among the Poskim whether or not women are obligated to hear the reading of Parashat Zachor. The Sefer Ha’Chinuch and others maintain that women are exempt from hearing Parashat Zachor since the underlying reason for reading this portion is to remember the actions of Amalek in order to wage war against them and women do not usually take part in active combat nor are they commanded in the Mitzvah of fighting; therefore, they are not obligated to hear the reading of Parashat Zachor. (Clearly, there is no distinction between an average woman and a woman of uplifted spirit who would like to go out to war, for the Torah does not command women to annihilate Amalek since women do not usually take part in conquest.) However, many Poskim are of the opinion that women are obligated to hear Parashat Zachor (which is indeed the prevalent custom). Thus, those women who act stringently and attend synagogue (in the women’s section, obviously) to hear Parashat Zachor are indeed praiseworthy. A woman who has small children and cannot leave them to hear Parashat Zachor is exempt from hearing Parashat Zachor.

Nowadays, it is customary in many places to take out a Sefer Torah and read Parashat Zachor especially for women after morning prayers have concluded; in this way, women will indeed be able to hear Parashat Zachor while someone else attends to the children at home. This should preferably be done at a time when there are ten adult men present in the synagogue, such as shortly before Mincha services. This is indeed a fine custom.

see below for

Times for Purim

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תפלה לחורף תשפ״ג

Winter Timetable 5783 – 2022/23

מוצאי שבת	ערבית )מוצ“ש(	שקיעה	מנחה שבת	סוף זמן קריאת שמע	הדלקת נרות	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Sunset	Minha	Shema before	Candle Lighting	Minha & Kabbalat Shabbat	Date	Parasha
PM	PM	PM	PM	AM	PM	PM
6:41	6:37	5:50	5:15	9:35	5:34	5:34	3/4 Mar	תצוה (זכור)

Mincha followed by Seuda Shelishit

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Moor Lane Avot Ubanim

THIS WEEK 7:40 pm

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Ladies Nach Group

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Sunday Morning Breakfast

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Purim

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Zecher Lemachasit HaShekel

The Custom of the “Commemoration of the Half-Shekel”- The Seventh of Adar

In the beginning of Parashat Ki-Tisa, which we read again not long ago for Parashat Shekalim, the Torah commands the Jewish nation to donate a Half-Shekel during the times when the Bet Hamikdash stood.

This Mitzvah was auspicious in that it protected the Jewish nation from all plague; indeed, the secrets of these Mitzvah are quite deep. When the Bet Hamikdash stood, the Bet Din would publicly announce the start of the Half-Shekel collection and they would call on the entire nation to donate immediately, beginning from Rosh Chodesh Adar, which is the time appropriate for this Mitzvah.

It is customary to donate money before Purim as “a commemoration of the Half-Shekel” which was donated by the entire Jewish nation when the Bet Hamikdash stood. This money is customarily collected on the eve of Purim before reading the Megillah, as our Sages tell us (Megilla 13b) that “it is revealed and known before the Creator of the world that Haman would, in the future, weigh Shekalim against the Jews, therefore, He preceded their Shekalim to his.” Nevertheless, one may donate this sum before this time, any time following Rosh Chodesh Adar.

Women should also participate in this commemorative donation, and it is preferable to donate on behalf of one’s children as well. Some even donate for their unborn babies as well.

Not Calling this Sum the “Half-Shekel”
The Poskim write that nowadays one should be careful not to call this sum of money “the Half-Shekel,” rather, “a commemoration of the Half-Shekel,” for if one would call it the former, there is concern that this money may be consecrated to the Bet Hamikdash and thus be prohibited to benefit from, thereby prohibiting its distribution to the poor.

This is mentioned openly in the Responsa of the Geonim that “calling Tzedakah money ‘the Half-Shekel’ is improper and this money becomes prohibited to benefit from.” Thus, it is proper to call this money just a “commemoration of the Half-Shekel” in order to avoid any doubt.

The Amount One Should Donate for the Commemoration of the Half-Shekel
What is the amount one should donate in commemoration of the Half-Shekel? The actual Half-Shekel coin amounted to the weight of nine grams of pure silver. However, if one’s financial situation does not allow one to donate this amount, donating any coin in commemoration of the Half-Shekel is sufficient.

The appropriate sum that one should donate in commemoration of the Half-Shekel this year (5783) is approximately $7 (USD) per person. (For those residing in Israel, based on the recent USD to NIS conversion rate, the sum this year is approximately 25 NIS per person.)

The way to calculate this sum is as follows: A troy ounce of silver consists of 31.1 grams. Thus, the price of one troy ounce of silver [recently approximately $22 USD] must be divided by 31.1 and then multiplied by nine in order to find the updated price of nine grams of silver, which is the value of actual Half-Shekel coin, as we have mentioned in past years. There is a disagreement among the Poskim whether the price per ounce of silver should be calculated including applicable sales tax. Halachically speaking, Maran Rabbeinu Ovadia Yosef zt”l has instructed us that one may be lenient and calculate this sum excluding tax. However, if one acts stringently and donates a larger sum for charity, one shall surely be blessed from above.

The minimum amount of the donation for the commemoration of the Half-Shekel for small children is the value of a coin which is a half of the local currency. Example: In the United States this would be a half-dollar coin, hence, the donation would equal fifty cents. (In Israel, this would be the Half-Shekel [NIS] coin.)

Whom to Donate to
This money must be given as charity to the poor. Hagaon Harav Chaim Palagi writes in his Sefer Ruach Chaim (Chapter 694, Subsection 2) that this money should be given to needy Torah scholars who toil tirelessly in Torah. This is the most important charity of all. Whoever works to raise the glory of the Torah and those who study it shall merit seeing the raised glory of Israel. As our Sages tell us (Baba Batra 10b): “Through what merit will the glory of Israel be raised? Through ‘Ki Tisa’ (donating charity).’”

Three Coins
The Rama (Chapter 694) writes that it is proper to donate the sum in commemoration of the Half-Shekel in the form of three coins in commemoration of the fact that the verse states “the donation of Hashem” three times in the portion of the Torah corresponding to the Half-Shekel. This custom is quoted by Hagaon Harav Chaim Palagi as well as by Maran zt”l in his Chazon Ovadia-Purim (page 103).

Thus, in Israel, it is preferable to donate this sum in the form of two Ten-Shekel coins and one Five-Shekel coin. (In the United States, one cannot reach the sum of five dollars using three coins of the local currency and thus, bills are perfectly acceptable.)

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Q & A on Parashat Tetzave

What two precautions were taken to assure the purity of the oil for the menorah?
27:20 – The olives were pressed and not ground; and only the first drop was used.
How was Aharon commanded to kindle the menorah?
27:20 – He was commanded to kindle it until the flame ascended by itself.
What does tamid mean in reference to the menorah?
27:20 – It means that it should be kindled every night.
What does kehuna mean?
28:3 – Service.
Name the eight garments worn by the Kohen Gadol.
28:4,36,42 – Choshen, ephod, me'il, ketonet, mitznefet, avnet, tzitz, and michnasayim.
To what does Rashi compare the ephod?
28:6 – A woman's riding garment.
In which order were the names of the Tribes inscribed on the ephod?
28:10 – In order of birth.
The stones of the ephod bore the inscription of the names of the sons of Yaakov. Why?
28:12 – So that G-d would see their names and recall their righteousness.
For what sins did the choshen mishpat atone?
28:15 – For judicial errors.
What are three meanings of the word mishpat?
28:15 – The claims of the litigants (b) The court's ruling (c) The court's punishment.
What was lacking in the bigdei kehuna in the second Beit Hamikdash?
28:30 – The Urim V'Tumim — the “Shem Ha'meforash” placed in the folds of the choshen.
Which garment's fabric was woven of only one material?
28:31 – The fabric of the me'il was made only of techelet.
When the Kohen Gadol wore all his priestly garments, where on his head was the tefillin situated?
28:37 – Between the tzitz and the mitznefet.
What does the word tamid mean in reference to the tzitz? (two answers)
28:38 – It always atones, even when not being worn. (b) The Kohen Gadol must always be aware that he is wearing it.
Which garments were worn by a kohen hediot?
28:40,42 – Ketonet, avnet, migba'at and michnasayim.
During the inauguration of the kohanim, a bullock was brought as a sin offering. For what sin did this offering atone?
29:1 – The sin of the golden calf.
Moshe was commanded to wash Aharon and his sons to prepare them to serve as kohanim (29:4). How were they washed?
29:4 – They immersed in a mikveh.
What was unique about the bull sin-offering brought during the inauguration of the kohanim?
29:14 – It is the only external sin-offering that was completely burned.
How did the oil used for the meal-offering differ from the oil used for the menorah?
29:40 – Oil for the menorah comes only from beaten olives. Oil for meal-offerings may come from either beaten olives or from ground-up olives.
What does the crown on the mizbeach haketoret symbolize?
30:3 – The crown of kehuna.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

מגילת אסתר

היום הוא יום תענית אסתר, ופרטי הדינים השייכים ליום זה
מבוארים בהלכה זו

חייב
כל אדם בקריאת מגילת אסתר ביום הפורים, וצריך לקרותה בלילה ולחזור ולקרותה ביום,
שנאמר “אלהי, אקרא יומם ולא תענה ולילה ולא דומיה לי”, ופסוק זה הנאמר
בספר תהילים פרק כג, מתחיל במילים “למנצח על אילת השחר”, ואמרו בגמרא במסכת
יומא (כט.) שאסתר נמשלה לאילת השחר, וכמו שהזכרנו כבר.

הנה
מגילה זו נקראת בשם “מגילת אסתר”, והקשו המפרשים למה נקרא שמה של מגילה
זו “מגילת אסתר”, שכן היה לנו לקרותה “מגילת מרדכי
ואסתר”, שהרי שניהם שוו לטובה, שבזכות שניהם נעשה נס פורים. ואף שללא ספק היה
מקום להקדים את שמה של אסתר, גם משום שהיא המלכה, וגם משום שתחילת הגאולה וסיומה
נעשו על ידה, אבל
להעלים לחלוטין את שם מרדכי, לא מובן למה, והלא הוא הרוח החיה בכל עניין הנס, אם
בתחילה, שהרי הוא הודיע לאסתר על עניין בגתן ותרש, ואם לבסוף, שהוא המריץ את אסתר
לבוא אל המלך להתחנן לו, ואן כן, היה לנו לקרותה מגילת אסתר ומרדכי.

ובאמת שיש אף
להוסיף לחזק את השאלה, על פי מה שכתב רבינו יוסף חיים מבבל, שהסביר מדוע אנו
אומרים בתפילה (ב”על הניסים”) “בימי מרדכי ואסתר” וכן בסוף
קריאת המגילה, אנו אומרים “ברוך מרדכי” ואחר כך “ברוכה אסתר”,
והלא יש לנו להקדים את אסתר למרדכי, שהרי עיקר הנס נעשה על ידי אסתר, ותירץ שמשני
טעמים יש להקדים את מרדכי לאסתר, משום שמרדכי הוא זה שהמריץ את אסתר לבוא אל המלך
להתחנן לו, ועוד, שיש להקדים את מרדכי, משום שהנס של אסתר פחות גדול מנס מרדכי,
משום שנס אסתר הוא יותר קרוב לטבע, כי דרך העולם שהאיש מכבד את אשתו, ולכן אחשורוש
כיבד את אסתר ושמע לה לבטל את הגזירות על היהודים, ואילו נס מרדכי
הוא בולט יותר, שבדרך הטבע המן כבר היה תולה את מרדכי, ובכל פעם שהיה בא לתלות את
מרדכי, היה נכנס בו פחד נורא לבצע זממו, ודבר זה הוא מן השמים. (דהיינו שנס אסתר,
אף שבודאי היה נס נפלא, מכל מקום התגלגל על פי צירוף של עניינים טבעיים, מה שאין
כן נס מרדכי היה יותר שמיימי, ואי אפשר לתרצו על פי הטבע כל כך), ואם כן לפי דברי
רבינו יוסף חיים, שנס מרדכי היה אף גדול מנס אסתר, מתחזקת יותר השאלה, מדוע נקראת
מגילת אסתר ולא מגילת מרדכי ואסתר.

ותירץ הגאון רבי
שמעון חיררי שליט”א (מזקני חכמי תונס, חי כיום בתל אביב), על פי מה שנאמר במגילה
בתחילה “ויכתוב מרדכי את הדברים האלה” דהיינו שהוא כתב את המגילה, ואחר
כך נאמר “ותכתוב אסתר בת אביחיל ומרדכי היהודי”, דהיינו ששניהם כתבו את
המגילה. וביאור העניין הוא, שבתחילה מרדכי הוא שכתב, וכששלח את דבר המגילה להיות
עושים את ימי הפורים לכל היהודים, לא קבלו כולם את דבריו עליהם. ורק אחר כך ששלחה
להם אסתר, קבלו הכל עליהם את דבר המגילה, וכמו שאמרו
רבותינו, שלחה להם אסתר לחכמים קבעוני לדורות (דהיינו שבקשה שיתקנו את ימי הפורים
כדין גמור לדורות), שלחו לה החכמים, קנאה את מעוררת עלינו בין האומות, שהגויים
יתקנאו בישראל כשיראו שהם עושים חג לניצחונם, שלחה להם, כבר
אני כתובה על ספר דברי הימים למלכי מדי ופרס, ושם יראו הגויים אשר נעשה להם, ואם
כן בחגיגת ימי הפורים לא תוסיפו קנאה.

ועל כן מובן
מדוע נקראת המגילה רק על שם אסתר, משום שדוקא על ידי אסתר המלכה נתקבלה במגילה על
כל ישראל, ועל דעת חכמי ישראל, ועל כן זכתה אסתר שהמגילה תקרא על שמה

Megillat Esther

Everyone is obligated to hear
the reading of the Megillah on the holiday of Purim. It must be read at night
and then once again during the day, as the verse states, “My G-d, I call out to
You during the day and You do not answer; at night I have no rest.” This verse
can be found in Tehillim (Psalm 22) which begins with the words, “To the Chief
Musician according to Ayelet HaShachar.” Our Sages (Yoma 29a) tell us that
Esther was compared to an Ayelet HaShachar (doe of the dawn), as we have
already mentioned.

This Megillah is known as “Megillat Esther.” The commentaries ask: Why is this
Megillah referred to as “Megillat Esther”; it would seem that it should be called
“Megillat Mordechai Ve’Esther,” as they both equally merited bringing about the
miracle of Purim? Although it certainly makes sense to mention Esther’s name
first, both because she was the queen and because the beginning and conclusion
of the redemption were brought about through her, nevertheless, to completely
omit Mordechai’s name is quite incomprehensible, for he was the spirit behind
the entire miracle, both in the beginning when he revealed the plot of Bigtan
and Teresh to Esther and at the end when he spurred Esther forth to come before
the king and plead for the Jewish nation. If so, it should certainly be called
“Megillat Mordechai Ve’Esther.”

Indeed, this question can be strengthened based on the words of Rabbeinu Yosef
Haim of Baghdad. He asks: Why in the Al Ha’Nissim text (inserted into the Amida
prayers and Birkat Hamazon of Purim) do we say “In the days of Mordechai and
Esther” and additionally, at the conclusion of the Megillah reading we recite
“Blessed is Mordechai” followed by “Blessed is Esther”; would it not make sense
to mention Esther before Mordechai, for the primary part of the miracle was
brought about through Esther? He answers that there are two reasons why
Mordechai is mentioned before Esther: Firstly, Mordechai was the one to
motivate Esther to come before the king to plead for her nation. Secondly,
Esther’s miracle was not as great as Mordechai’s miracle, for Esther’s miracle
was closer to being natural, for it is natural for a man to respect his wife
and Achashverosh thus respected Esther by heeding her request to annul the
harsh decrees against the Jews. However, Mordechai’s miracle was more
prominent, for naturally, Haman should have already hanged Mordechai, but every
time he came to carry out his plot, he became filled with a tremendous fear;
this was clearly from Heaven. (This means to say that although Esther’s miracle
was indeed wondrous, it nevertheless came about through a sequence of natural
events as opposed to Mordechai’s miracle which was more Heavenly and could not
be considered as natural.) Based on these words of the saintly Ben Ish Hai that
the miracle of Mordechai was greater than that of Esther, our original question
becomes even stronger: Why is this Megillah called “Megillat Esther” and not
“Megillat Mordechai Ve’Esther”?

Hagaon Harav Shimon Hirari Shlit”a (an elderly Tunisian scholar now residing in
Tel Aviv) answers based on the verse that is first written in the Megillah,
“Mordechai wrote down these matters,” meaning that he wrote the Megillah. However,
the Megillah later states, “Esther, daughter of Avichail, and Mordechai the Jew
wrote,” meaning that both of them wrote the Megillah. This means to say that
originally, Mordechai wrote the Megillah himself and when he delivered the
contents of the Megillah, i.e. for all Jews to celebrate these days of Purim,
not everyone was willing to accept his words. Only afterwards, when Esther sent
out the Megillah, did the entire nation accept upon themselves to fulfill the
contents of the Megillah, as our Sages said, “Esther sent [a message] to the
Sages requesting that they establish a law to celebrate the days of Purim for
all generations. The Sages sent her back [a message]: ‘You are causing the
nations of the world to spite us when they see that we are celebrating a
holiday marking our victory over them.’ She sent back: ‘I have already been
recorded in the record books of Media and Persia and the nations will be able
to read about what happened to them there.’” Thus, there would be no additional
strife created by instituting the days of Purim.

It is now clear why the Megillah is named solely after Esther, for through
Queen Esther was the Megillah accepted by the entire Jewish nation at the
behest of the Sages of Israel. Esther therefore merited having the Megillah
named after her

4-purim-5783.pdf

Newsletter Parashat Teruma

February 22, 2023February 24, 2023 5782

בס״ד

ק׳ ק׳ שׁערי תפילה

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is kindly requested to send their invitation

before Wednesday afternoon

Please be advised,

even if we know about your simcha

we will NOT advertise it unless the

Baal Simcha – those making the simcha

specifically request the simcha to be advertised.

The same applies with Mazal Tov wishes.

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תפלה לחורף תשפ״ג

Winter Timetable 5783 – 2022/23

מוצאי שבת	ערבית )מוצ“ש(	שקיעה	מנחה שבת	סוף זמן קריאת שמע	הדלקת נרות	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Sunset	Minha	Shema before	Candle Lighting	Minha & Kabbalat Shabbat	Date	Parasha
PM	PM	PM	PM	AM	PM	PM
6:28	6:24	5:37	5:00	9:44	5:21	5:21	24/25 Feb	תרומה

Mincha followed by Seuda Shelishit

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Moor Lane Avot Ubanim

CONTINUES!!!

WELL DONE BOYS!!!!

Times for the next 3 weeks

THIS WEEK 7:30 pm

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Ladies Nach Group

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Please support our minyanim whenever possible

Updates will appear on the WhatsApp group

If anyone needs any help getting to or from the minyanim

please contact one of the members of the Mahamad

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Q & A on Parashat Teruma

How many types of items were the Jews to donate?
25:2 – 13.
The donation of silver for the Mishkan differed from the donation of the other items. How?
25:3 – No fixed amount of the other items was required. The silver was given as a fixed amount: a half-shekel.
What property do techelet and argaman share that orot eilim m'adamim do not share?
25:4,5 – They are wool; orot eilim are not.
What property do the above three share that shesh and orot techashim do not share?
25:4,5 – They are dyed; shesh and orot techashim are not.
Onkelos translates “tachash” as “sasgona.” Why?
25:5 – The tachash delights (sas) in its multi-colors (g'vanim).
What kind of trees did Yaakov plant in Egypt?
25:5 – Arazim — cedars.
Describe two uses of: (a) oil , (b) spices, (c) jewels.
25:6-7: (a) The oil was lit in the menorah and used for anointing. (b) The spices were used in the anointing oil and for the incense. (c) The precious stones were for the ephod and the choshen.
The aron was made with three boxes, one inside the other. Exactly how tall was the outer box?
25:11 – The outer box was one and a half amot plus a tefach plus a little bit, because it rose a little bit above the kaporet. (The kaporet was a tefach thick. — see 25:17)
Why is the Torah referred to as “testimony”?
25:16 – It testifies that G-d commanded us to keep the mitzvot.
What did the faces of the keruvim resemble?
25:18 – The faces of children.
On what day of the week was the lechem hapanim baked?
25:29 – Friday.
What does miksha mean?
25:31 – Hammered.
What was the purpose of the menorah's gevi'im (cups)?
25:31 – Purely ornamental.
How did Moshe know the shape of the menorah?
25:40 – G-d showed Moshe a menorah of fire.
What designs were embroidered into the tapestries of the Mishkan?
26:1 – On one side a lion; on the other side an eagle.
What is meant by “standing wood”?
26:15 – The wooden beams were to be upright and not stacked one upon the other.
How long was the Mishkan?
26:16 – 30 amot.
How wide was the interior of the Mishkan?
26:23 – 10 amot.
Why was the altar coated with nechoshet?
27:2 – To atone for brazenness.
What function did the copper yeteidot serve?
27:19 – They secured the curtains against the wind.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

דין
משלוח מנות ומתנות לאביונים

מצות משלוח מנות
נאמר
במגילת אסתר (ט, כב): לַעֲשׂוֹת אוֹתָם יְמֵי מִשְׁתֶּה וְשִׂמְחָה
וּ”מִשְׁלוֹחַ מָנוֹת” אִישׁ לְרֵעֵהוּ וּ”מַתָּנוֹת לָאֶבְיוֹנִים“.

ובגמרא במסכת
מגילה (דף ז). אמרו, משלוח “מנות” שתי מנות לאיש אחד. “ומתנות
לאביונים“, שתי מתנות לשני בני אדם. (כי מיעוט “מנות”, שתים,
מנה אחת ועוד מנה. ומיעוט “מתנות”, שתים, מתנה
ועוד מתנה אחת. וכן מיעוט “אביונים” שתים. שכן לא נאמר “משלוח מנה
איש לרעהו ומתנה לאביון).

טעם
המצוה
וטעם
מצות משלוח מנות הוא, שכאשר אדם שולח לחברו תשורה ומנחה, הרי הוא מביע לו בזה את
רגשי אהבתו אליו, ועל ידי כן נוטע גם בליבו אהבה אליו. ועוד, כי ישנם אנשים חסרי
כל, אשר יבושו לפשוט ידם לקבל צדקה כדי לקיים סעודת פורים, וכאשר שולח להם דרך
כבוד “משלוח מנות” לא יבושו ולא יכלמו, ויקיימו מצות סעודת פורים בשמחה
ובחדוה.

ומכיון שטעם
מצוה זו הוא כדי להרבות אהבה בין אדם לחבירו, ובין אשה לרעותה, לכן, השולח משלוח
מנות ואין המקבל יודע ממי קבלם, אין הנותן מקיים בזה מצות משלוח מנות, שהרי מכיון
שאינו יודע ממי קבלם, אין כאן חיבה וריעות.

ודבר זה הוא
שונה ממצות צדקה שאנו רגילים בה בכל ימות השנה. שהרי במצות צדקה, מצוה מן המובחר
שלא יהיה המקבל יודע ממי קיבל, וגם שלא יהיה הנותן יודע למי הוא נותן, מה שאין כן
לגבי מצות משלוח מנות, שחובה היא שידע המקבל ממי קבל, בכדי שתכנס בלבו
אהבה לחבירו.

הגדרת “שתי
מנות“
ופירוש
הדבר “שתי מנות” היינו שני מאכלים שונים, או מאכל ומשקה, כגון עוגה
ובקבוק יין. והמנהג כיום לשלוח מיני מתיקה למשלוח מנות. ויוצאים בזה ידי חובה.
וכמבואר גם הנשים חייבות לשלוח לחברותיהן משלוח מנות .

ומכיון שעיקר
טעמה של מצות משלוח מנות, הוא בכדי שיהיה לכל אדם מה לאכול בסעודת הפורים,
לכן
השולח לחבירו מתנות שונות בתורת משלוח מנות, וכגון ששולח לו בגדים או סדינים
וכיוצא בזה, אינו יוצא ידי חובת משלוח מנות. ואפילו אם שולח לחבירו מעות (כסף)
בכדי שיוכל חבירו לקנות מנות של מאכלים, אינו יוצא ידי חובתו, שצריך לשלוח
דוקא מנות של מאכל ומשקה. ולכן גם השולח לחבירו טבק להרחה או סיגריות, אינו יוצא
ידי חובת משלוח מנות.

משלוח מנות לאבל
אף
על פי שאסור לשלוח מתנה לאבל בתוך שלשים יום לפטירת קרובו, או בתוך שנה לפטירת
אביו או אמו, מכל מקום מותר לשלוח מנות לאבל ביום הפורים. אולם כתב מרן הרב
זצ”ל, שלא ישלחו לו מיני מתיקה ומנות של תפנוקים, אלא דברי מאכל, כגון בשר
ודגים וכדומה ופירות וירקות וכדומה. וכן האבל עצמו, שהוא חייב לשלוח מנות לרעהו,
טוב שישלח מנות של בשר ודגים וכדומה, ולא של מיני מתיקה.

The Laws of Mishloach Manot

The Mitzvah of Mishloach Manot
The verse in the Megillat Esther (9, 22) states: “In order to mark them as days
of feasting and merriment and sending portions (Mishloach Manot) to one
another as well as giving gifts to the poor (Matanot La’Evyonim).” The
Gemara in Megilla (7a) says that Mishloach “Manot” refers to sending two food
portions to one person while “Matanot La’Evyonim” refers to giving two
gifts to two people; i.e. one gift per person. (This is because “Manot” is at
least two portions, “Matanot” is at least two gifts, and “Evyonim” is at least
two poor people. The verse does not say, “Sending a portion to one another as
well as giving gifts to a pauper”).

The Reason for This Mitzvah
The underlying reason for this Mitzvah is that when one sends his friend a
gift, he expresses his feelings of fondness for him and by doing so he plants
feelings of camaraderie in his friend’s heart for himself as well.
Additionally, there are those who truly lack financial means and they may be
ashamed to ask for assistance for the necessities of the Purim feast; thus,
when one sends his friend this “Mishloach Manot” in a respectable
fashion, he will not be ashamed to accept it at all, and he will thus be able
to partake of the Purim feast amid much joy and happiness.

Since the fundamental reason for this Mitzvah is to
create friendship between man and his fellow, if one sends Mishloach Manot
to his friend and the recipient does not know who the sender is, the sender has
not fulfilled his obligation, for being that the recipient does not know who he
received this gift from, there is subsequently no friendly bond formed.

This Mitzvah is different from the Mitzvah of Tzedakah
(charity) given during the rest of the year, for regarding Tzedakah, it is most
preferable that the recipient not know who the donor is and the donor not know
who the recipient is. However, regarding Mishloach Manot, the recipient
must know who has sent him this gift, for only in this way will feelings of
friendship enter the recipient’s heart.

The Definition of “Two Portions”
The definition of “two portions” is two different food items or a food item and
a beverage, such as cake and a bottle of wine. It is customary nowadays to send
different kinds of sweets and one will satisfactorily fulfill his obligation in
this way. Women must also send Mishloach Manot to their friends.

Since one of the predominant reasons for Mishloach
Manot is for people to have food to eat for the Purim feast, if one sends
his friend such gifts as clothing or blankets as Mishloach Manot, he has
not fulfilled his obligation. Even if one sends his friend a monetary gift such
that he will be able to purchase food with it, he has still not fulfilled his
obligation, for one can only do so by sending food items or beverages. Thus,
one who sends his friend snuff or cigarettes as Mishloach Manot has not
fulfilled his obligation.

Mishloach Manot to/from a Mourner
Although one may not send a present to a mourner during the thirty days of
mourning or to one mourning the loss of a father or mother during the twelve
months of mourning, nevertheless, one may send them Mishloach Manot on
Purim. However, Maran Rabbeinu zt”l writes that one should not send a
mourner different kinds of sweets or junk food; rather one should send actual
food items such as meat, fish, fruits, vegetables, and the like. Similarly, the
mourner himself, who is also obligated to send Mishloach Manot, should
also preferably send meat, fish, and the like rather that assorted sweets.

מתנות
לאביונים

בהלכה
הקודמת, ביארנו באופן כללי את חיוב מצות
“מתנות לאביונים” ביום פורים. כלומר, לתת שתי מתנות לשני אביונים.

מה צריך לתת?
ומצות
מתנות לאביונים, אינה דוקא במתנות ממש, אלא רשאי לתת לאביונים מעות (כסף) כדי
שיוכלו לקנות ממנו צרכי סעודת פורים.

כמה צריך לתת?
ירא
שמים יתן מתנות לאביונים בעין יפה ובסבר פנים יפות, והנה שכרו ופעולתו לפניו. וכמה
הוא חיוב מתנות לאביונים?, הנה מעיקר הדין אין קצבה במעות פורים, כי מן הדין די
בנתינת פרוטה, שהוא סכום הקטן שיש בכל מקום (וכגון בארץ ישראל מטבע של חצי שקל
וכדומה), ומכל מקום כאמור, עדיף להרבות במתנות לאביונים, מלהרבות בסעודת פורים
ובמשלוח מנות. ועל כל פנים נכון שלא יפחות מסכום שיוכל האביון לעשות ממנו סעודת
פורים.

החילוק בין
משלוח מנות למתנות לאביונים
בהלכה
הקודמת ביארנו, שיש לתת את המשלוח מנות, באופן שהמקבל ידע ממי קיבלת את המעות,
והנותן ידע למי נותן. וזאת משום שטעם המצוה של משלוח מנות, הוא בכדי להרבות אהבה
ואחוה בין בני אדם. אולם לענין מתנות לאביונים אין הדין כן, אלא רשאי לתת את
המתנות באופן שהאביון לא ידע ממי קיבל, וכן הנותן לא ידע למי נותן.

וכן במשלוח מנות,
יש לתת מנות ממש, כלומר, דברי מאכל ומשקה, מה שאין כן במתנות לאביונים, שיכול לתת
לאביונים מעות, שיוכל לקנות מהם את צרכי הסעודה.

חשיבות מתנות
לאביונים
וכתב
הרמב”ם (הלכות מגילה פרק ב), חייב אדם לשלוח לחברו שתי מנות בשר, או שני מיני
תבשיל, או שני מיני אוכלים (מאכלים), שנאמר: ומשלוח מנות איש לרעהו, שתי מנות לאיש
אחד, וכל המרבה לשלוח לרעים הרי זה משובח. וחייב לחלק לעניים מעות או מיני אכלים
ביום הפורים, לא פחות משני עניים, שנותן לכל אחד מתנה אחת, שנאמר: ומתנות
לאביונים. ומוטב לאדם להרבות במתנות לאביונים יותר מלהרבות בסעודתו ובמשלוח מנות
לחברים, שאין שמחה גדולה מפוארה יותר מלשמח לב עניים ויתומים ואלמנות וגרים,
שהמשמח לב האומללים הללו, הרי הוא דומה לשכינה, שנאמר: “להחיות רוח שפלים
ולהחיות נפש נדכאים“.

נתינה לגבאי
צדקה
הנותן
מעות לגבאי צדקה, שהוא מחלקם לעניים בו ביום, יוצא ידי חובת מתנות לאביונים,
ששלוחו של אדם כמותו. וכן נוהגים רבים כיום, שהם נותנים לגבאי נאמן את כספי המתנות
לאביונים, והוא שלוחם לתת את כספי המתנות לעניים ביום הפורים. ועדיף לנהוג כן ממה
שיתן בעצמו את המעות, לאביונים כאלה אשר אינו יכול לדעת בודאות אם הם ראויים
למתנות אלו.

וכבר הזהרנו
בעבר על הצורך לשים לב שגבאי הצדקה הם אנשים יראי שמים, ולא לסמוך בעיניים עצומות
על ועדי הצדקה למיניהם.

Matanot La’Evyonim

In the previous Halacha we briefly discussed the Mitzvah of “Matanot
La’Evyonim” on Purim day which is the distribution of two monetary gifts,
one to each pauper.

What Must One Give?
In order to fulfill this Mitzvah, one need not give actual gifts; rather, it is
permissible to donate money to the needy so that they will have the means to
purchase food for the Purim feast.

How Much Must One Donate?
One who fears Heaven should distribute Matanot La’Evyonim generously
and with good cheer and his reward will be great indeed. How much must a person
give as Matanot La’Evyonim? Although the letter of the law dictates
that there is no set amount for this gift and one fulfills his obligation by
giving even a few cents per pauper, nevertheless, it is preferable to spend
more on Matanot La’Evyonim then on the Purim feast or Mishloach
Manot. One should preferably give enough so that the pauper will be able
to make use of the sum for the Purim feast.

The Difference Between Mishloach Manot and Matanot La’Evyonim
In the previous Halacha we have explained that Mishloach Manot
must be sent in a way where the recipient knows who the sender is and the
sender knows who the recipient of his gifts is. This is because the primary
reason behind Mishloach Manot is in order to increase camaraderie
among people. Regarding Matanot La’Evyonim, on the other hand, it is
indeed permissible to send these gifts to the poor anonymously such that the
donor and recipient do not know who each other are.

Similarly, whereas regarding Mishloach
Manot one must send actual food gifts (or beverages), regarding Matanot
La’Evyonim this is not the case and one may donate money instead.

The Importance of Matanot La’Evyonim
The Rambam (Chapter 2 of Hilchot Megillah) writes: “One must send his friend
two portions of meat or two cooked foods or two food items, as the verse
states, ‘And sending portions to one another,’ which means two potions to one
person. The more friends one sends to, the more praiseworthy he is. One must
also distribute monetary gifts or food items to the poor on Purim day, no less
than one gift to two poor people, as the verse states, ‘And gifts to the poor’.
It is more important for one to distribute more gifts to the poor than to spend
a large amount on one’s feast or send gifts to many friends, for there is no
greater and more splendid happiness than to gladden the hearts of the poor,
orphans, widows, and converts; one who gladdens these downtrodden souls is
comparable to the holy presence of Hashem Himself, as the verse states, ‘To
revive the spirit of the downtrodden and to revive the soul of the oppressed.’”

Giving this Money To
Charity Treasures
One who gives money to a charity treasurer who will subsequently distribute
this sum to the needy on Purim day on the donor’s behalf has fulfilled his
obligation, since “one’s messenger is like himself.” This is the prevalent
custom today as many people give their Matanot La’Evyonim to
trustworthy treasurers and they in turn distribute the money on the donors’
behalf on Purim day. It is actually proper to fulfill the Mitzvah in this way
rather than to give the money to such people whom one cannot ascertain whether
or not they are genuinely needy.

Care should nevertheless be taken
to donate this money to charity treasurers or organizations run by people who
are known to be of impeccable honesty and integrity as opposed to relying on
just any Tzedakah organization with closed eyes.

Newsletter Parashat Mishpatim – Shabbat Shekalim

February 15, 2023February 15, 2023 5782

בס״ד

ק׳ ק׳ שׁערי תפילה

Have a look at our website www.moorlane.info

*****

THIS Shabbat is

1) Parashat Mishpatim

2) Parashat Shekalim

When the Holy Temple stood in Jerusalem, each Jew contributed an annual half-shekel to the Temple.

The funds raised were primarily used to purchase cattle for the communal sacrifices. The leftover monies were used for a variety of communal purposes, including providing salaries for the judges and maintenance of the Temple, its vessels, and the city walls.

This annual tax, known as the machatzit hashekel, was due on the 1st of Nissan. One month earlier, on the 1st of Adar, the courts began posting reminders about this Biblical obligation. In commemoration, the Shekalim is the first of four readings added during or immediately before the month of AdarTorah reading of the Shabbat that falls on or before Adar is supplemented with the verses (Exodus 30:11-16) that relate G‑d's commandment to Moses regarding the first giving of the half-shekel.

The Shekalim haftarah (II Kings 11:17-12:17) continues on the same theme, discussing the efforts of King Jehoash (9th century BCE) to earmark communal funds for the upkeep of the first Holy Temple.

(We too give a commemorative half shekel to charity—on the Fast of Esther.)

“Parshat Shekalim” is the first of four special readings added during or immediately before the month of Adar (the other three being Zachor, Parah and Hachodesh).

The Shekalim reading is also related to the upcoming holiday of Purim. According to the Talmud, Haman's decree was averted in merit of the mitzvah of machatzit hashekel.

Haftara

II Kings 11:17-12:17.

The Parshat Shekalim Torah reading discusses the annual obligation for every Jew to give half a shekel to the Temple coffers. The haftorah discusses the efforts of King Jehoash (9th century BCE) to earmark these communal funds for the upkeep of the first Holy Temple.

Background for this haftorah: Because of an alliance with the Northern Kingdom of Israel, idol worship had become rampant in the erstwhile righteous Davidic dynasty-controlled Southern Kingdom. When the king of the Southern Kingdom, Ahaziah, was killed, his mother Athaliah murdered the remainder of the royal family and seized the throne. During her brief reign, she actively promoted idolatry. Unbeknownst to her, one of Ahaziah's sons, a small baby, was hidden and survived. When he became seven years of age, Jehoiada the High Priest led a successful revolt against Athaliah, and installed the child king, Jehoash, as the new King of Judea.

The haftorah begins with the new king renewing the people's covenant with G-d. They destroyed all the pagan altars and statues and appointed officers to oversee the Holy Temple. Jehoash then instructed the priests regarding all the funds that were donated to the Temple. According to his plan, all the funds would be appropriated by the priests. In return, the priests would pay for the regular maintenance of the Temple. In the 23rd year of Jehoash's reign, the priests neglected to properly maintain the Temple. Jehoash then ordered that all monies should be placed in a special box that was placed near the Temple altar, and these funds were given directly to the workers and craftsmen who maintained the Temple

*****

Rosh Chodesh Adar

will be next

Monday night 20/02 / Tuesday 21/02 & Wednesday 22/02

*********************

It is with great regret & sadness

that we inform the Kahal

of the Petira of one of the

matriarchs of our Bet Hakeneset

Mrs Emilie Jacobs ע״ה

mother of our dear

David & Jonny Jacobs ש״י,

Mrs Emmanuella Hodari & Mrs Ruth Kachani שתח״י

and sister of our dear

Mr David Salem

מן השמים תנחמו

אריכות ימים

Moorlanenews

would like to use this opportunity

to send their heartfelt condolences

R'David & R'Jonny Jacobs ש״י,

Mrs Ruth Kachani & Mrs Emmanuella Hodari שתח״י

and

Mr David Salem ש״י,

and wish them

מן השמים תנחמו

אריכות ימים

Moorlanenews

would like to remember

our special Matriach

Mrs Emilie Jacobs ע״ה

who was nifteret last Sunday

Her smile, warmth, kindness,

always greeting everyone with words of gratitude and blessing

will be sorely missed by all of us in Moor Lane.

She was an ever present member of our Bet Hakeneset, no matter the season or weather even well into her advanced age.

One of the most genuine and loving people we will ever meet in our lifetimes, she was endeared and loved by all who encountered her.

She was truly an inspiration to all of us who knew her and a role model for the younger generation.

She will be sorely missed in our Bet Hakeneset.

May ה׳ send a נחמה to her family

who each, in their own way, continue her wonderful legacy

מן השמים תנוחמו

אריכות ימים

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תפלה לחורף תשפ״ג

Winter Timetable 5783 – 2022/23

מוצאי שבת	ערבית )מוצ“ש(	שקיעה	מנחה שבת	סוף זמן קריאת שמע	הדלקת נרות	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Sunset	Minha	Shema before	Candle Lighting	Minha & Kabbalat Shabbat	Date	Parasha
PM	PM	PM	PM	AM	PM	PM
6:15	6:11	5:23	4:50	9:52	5:07	5:07	17/18 Feb	משפטים (ש''מ) (שקלים)

Mincha followed by Seuda Shelishit

*****

1hr 15 min after Motzae Shabbat

THIS WEEK 7:30 pm

This is the last official week of the Winter Term

however, watch this space for updates on the

next few weeks learning & activities

*****

Ladies Nach Group

*****

Please support our minyanim whenever possible

Updates will appear on the WhatsApp group

If anyone needs any help getting to or from the minyanim

please contact one of the members of the Mahamad

**********

Q & A on Parashat Mishpatim

In what context is a mezuza mentioned in this week's parsha?
21:6 – If a Hebrew slave desires to remain enslaved, his owner brings him “to the doorpost mezuza” to pierce his ear.
What special mitzvah does the Torah give to the master of a Hebrew maidservant?
21:8,9 – To marry her.
What is the penalty for wounding one's father or mother?
21:15 – Death by strangulation.
A intentionally hits B. As a result, B is close to death. Besides any monetary payments, what happens to A?
21:19 – He is put in jail until B recovers or dies.
What is the penalty for someone who tries to murder a particular person, but accidentally kills another person instead? Give two opinions.
21:23 – (a) The murderer deserves the death penalty. (b) The murderer is exempt from death but must compensate the heirs of his victim.
A slave goes free if his master knocks out one of the slave's teeth. What teeth do not qualify for this rule and why?
21:26 – Baby teeth, which grow back.
An ox gores another ox. What is the maximum the owner of the damaging ox must pay, provided his animal had gored no more than twice previously?
21:35 – The full value of his own animal.
From where in this week's parsha can the importance of work be demonstrated?
21:37 – From the “five-times” penalty for stealing an ox and slaughtering it. This fine is seen as punishment for preventing the owner from plowing with his ox.
What is meant by the words “If the sun shone on him”?
22:2 – If it's as clear as the sun that the thief has no intent to kill.
A person is given an object for safe-keeping. Later, he swears it was stolen. Witnesses come and say that in fact he is the one who stole it. How much must he pay?
22:8 – Double value of the object.
A person borrows his employee's car. The car is struck by lightning. How much must he pay?
22:14 – Nothing.
Why is lending money at interest called “biting”?
22:24 – Interest is like a snake bite. Just as the poison is not noticed at first but soon overwhelms the person, so too interest is barely noticeable until it accumulates to an overwhelming sum.
Non-kosher meat, “treifa,” is preferentially fed to dogs. Why?
22:30 – As “reward” for their silence during the plague of the first-born.
Which verse forbids listening to slander?
23:1 – Targum Onkelos translates “Don't bear a false report” as “Don't receive a false report”.
What constitutes a majority-ruling in a capital case?
23:2 – A simple majority is needed for an acquittal. A majority of two is needed for a ruling of guilty.
How is Shavuot referred to in this week's parsha?
23:16 – Chag Hakatzir — Festival of Reaping.
How many prohibitions are transgressed when cooking meat and milk together?
23:19 – One.
What was written in the Sefer Habrit which Moshe wrote prior to the giving of the Torah?
24:4,7 – The Torah, starting from Bereishet until the Giving of the Torah, and the mitzvot given at Mara.
What was the livnat hasapir a reminder of?
24:10 – That the Jews in Egypt were forced to toil by making bricks.
Who was Efrat? Who was her husband? Who was her son?
24:14 – Miriam, wife of Calev, mother of Chur.

*****

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

משנכנס אדר
מרבים בשמחה – פורים

משנכנס אדר מרבין בשמחה
בגמרא במסכת תענית (דף כט.) אמר
רבי יהודה בנו של רב שמואל בן שילת משמו של רב , כשם שמשנכנס אב ממעטין בשמחה כך
משנכנס אדר מרבים בשמחה. אמר רב פפא, הלכך כל אחד מישראל שיש לו דין (דהיינו משפט) עם נכרי (גוי), ישתמט ממנו בחודש אב, משום
רוע מזלם של ישראל בחודש אב, וישתדל שיצא הדין בחודש אדר משום שאז מזלם של ישראל
הוא טוב מאד.

ומקור הדברים, הוא כמו שנאמר
במגילת אסתר, “והחודש אשר נהפך להם מיגון לשמחה”, ללמדנו, שמזל החודש גורם הצלה וטובה לישראל, שבחודש זה מזלם הוא
טוב.

קושית המפרשים: “אין מזל לישראל“
ובשנים קודמות הזכרנו מה שהקשו
המפרשים, כיצד אמרו בגמרא שבחודש אדר יש מזל טוב לישראל, והרי אמרו רבותינו (שבת
קנו🙂 שאין מזל לישראל, דהיינו שישראל אינם נתונים תחת
השפעת כוכבים ומזלות כמו הגויים, אלא נתונים באופן מוחלט וישיר להשגחת השם יתברך,
ואם כן כיצד זה שחז”ל מדריכים אותנו לנהוג על פי המזל?

והזכרנו, שהריטב”א
(רבינו יום טוב בן אברהם) כתב, שאף על פי שאין מזל לישראל, מכל מקום בשני חודשים
אלו, אב ואדר, יש מזל לישראל, דהיינו שהמזלות משפיעים על ישראל, משום שכך נגזר
עלינו מאת השם יתברך. והוסיף עוד שאפשר לומר, שלעולם אין המזל שולט בישראל, ומה
שנאמר שיש מזל טוב בחודש אדר וכו', היינו שיש גזירות טובות על ישראל בחודש אדר.
(והגזירות הם מהשם יתברך, ולא על ידי כוכבים ומזלות, אשר הם אינם משפיעים כלל על
ישראל).

והמהרש”א תירץ, שמה שאמרו רבותינו אין מזל
לישראל, היינו שאם נגזר מן השמים שלא תבוא שום פורענות על ישראל, באמת לא תבוא שום
פורענות, וכן אם נגזרה טובה על ישראל, בודאי היא תבוא, בלא קשר למזלות, אבל אם
חלילה יש על אדם איזו גזירה רעה, אותה הגזירה עשויה יותר לבוא בזמנים שמזלו של
אותו אדם אינו טוב,
ולכן הרבה גזירות קשות באו על
ישראל בחודש אב בכלל ובתשעה באב בפרט, וכן להיפך, אם נגזרה על אדם גזירה טובה,
אותה הגזירה עשויה יותר לבוא בזמנים שמזלו של אותו אדם הוא טוב, ובחודש אדר מזלם
של ישראל הוא טוב.

מחלוקת החתם סופר ומרן זצ”ל
אולם הגאון חתם סופר כתב, שדין זה,
שיהודי שיש לו משפט עם נכרי, יסדר שהמשפט יהיה בחודש אדר, אינו נכון להלכה. וטעמו
הוא, משום שאין מזל לישראל. והסביר, שמטעם זה השמיט הרמב”ם בחיבורו הגדול את
הדין הזה, משום שלהלכה אין להתחשב בענינים אלה, שהרי אין מזל לישראל.

ומרן רבינו הקדוש זכרו לברכה לחיי העולם הבא,
חלק על הגאון החתם סופר בזה, הואיל ומדברי רבותינו הנ”ל מוכח, שאף על פי שאין
מזל לישראל, מכל מקום שייך לומר שבחודש אדר מזלם של ישראל טוב יותר. ומה
שהרמב”ם בחיבורו לא הזכיר ענין זה,
יש לתרץ שהוא משום שאין זה ענין
הלכתי שיש לכתבו בספרו של הרמב”ם, אלא עצה טובה בלבד.

“When Adar Begins, Our
Happiness Increases”- Purim

When Adar Begins, Our Happiness Increases
The Gemara in Masechet Ta’anit (29a) tells us, “Rabbi Yehuda son of Rav Shmuel
ben Shilat taught in the name of Rav: Just as when the month of Av begins
happiness is diminished, so too, when Adar begins happiness increases. Rav Papa
says, therefore, if a Jew has a court case with a non-Jew pending, he should
avoid having it during the month of Av when the Jewish nation’s fortune is bad
and try to have it held during the month of Adar when the Jewish nation’s
fortune is good.”

The source for this is based on a verse in Megillat
Esther which states, “And the month which was switched for them from tragedy to
joy,” which teaches us that the good fortune of this month brings about
salvation and goodness for Israel since their fortune is optimal during this
month.

The Question of the Commentaries
We have mentioned in previous years that the commentaries ask: How can the
Gemara say that during the month of Adar the fortune of the Jewish people is
good if another Gemara (Shabbat 156b) states that the Jewish nation has no
fortune, which means that they are not under the influence of various stars and
constellations as are the other nations of the world, rather they under the
direct supervision of Hashem. How is it then that our Sages guide us to act
based on our fortune?

We have also quoted the Ritba (Rabbeinu Yom Tov ben
Avraham) who writes that although the Jewish nation has no fortune, in the
months of Av and Adar they are indeed under the influence of the
constellations, for this was the way it was decreed by Hashem. He adds that it
is possible that the Jewish nation is never under the influence of the
constellations and what is meant by the Gemara that Adar is auspicious etc. is
that during the month of Adar, good things are decreed upon the Jewish people.
(These decrees are directly from Hashem and not based on the constellations or
stars, for the Jewish nation are not influenced by them.)

The Meharsha explains that what our Sages meant when they
said that “the Jewish nation has no fortune” is that if it was decreed in
Heaven that no punishment befall Israel or that a certain good thing happen to
them, it will surely happen as such, regardless of any stars or constellations.
However, if, G-d forbid, something bad was decreed on a specific person, it
will usually befall him during times when his fortune is not the best. Thus,
many tragic experiences have befallen the Jewish nation during the month of Av,
especially on Tisha Be’av (the Ninth of Av). Similarly, when good things are
decreed upon a specific person, they will usually befall him when his fortune
is good and the month of Adar is especially auspicious for the Jewish people.

The Disagreement Between the Chatam Sofer and Maran zt”l
However, Hagaon Chatam Sofer writes that this law that a Jew who has a pending
court case with a gentile should try to have it fall out during the month of
Adar, is halachically incorrect. His reasoning for this is because the Jewish
nation has no fortune. It is for this reason that the Rambam omits this Halacha
from his great work, for the Halacha is that one should not pay any attention
to these matters, as Israel has no fortune.

Maran Rabbeinu Ovadia Yosef zt”l disagrees with
this opinion, for it is quite clear from the words of the aforementioned
authorities that although the Jewish nation has no fortune, nevertheless, it is
still possible that during the month of Adar their overall fortune is better.
We can explain that the reason why the Rambam omits this law from his work is
because this matter is not of a halachic nature; rather, it is merely a wise
piece of advice.

Newsletter Parashat Yitro – Aseret Hadiberot

February 9, 2023February 9, 2023 5782

בס״ד

ק׳ ק׳ שׁערי תפילה

Have a look at our website www.moorlane.info

******

תפלה לחורף תשפ״ג

Winter Timetable 5783 – 2022/23

מוצאי שבת	ערבית )מוצ“ש(	שקיעה	מנחה שבת	סוף זמן קריאת שמע	הדלקת נרות	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Sunset	Minha	Shema before	Candle Lighting	Minha & Kabbalat Shabbat	Date	Parasha
PM	PM	PM	PM	AM	PM	PM
6:02	5:58	5:09	4:35	9:59	4:53	4:53	10/11 Feb	יתרו (עשרת הדברות)

Minhagim

‘Aseret HaDiberot – The Ten Commandments

It is the minhag of all Jews from North Africa, as well as our brothers, the Ashkenazim, to stand up during the reading of the ‘Aseret HaDiberot (the Ten Commandments) on Shabu’ot, Shabat Yitro, and Shabat VaEthanan, to commemorate the time when Yisrael stood at Har Sinai as if we are once again welcoming the face of the Shekhina (Divine Presence) and accepting the Tora.[1]

However, Rambam[2] writes not to stand for the ‘aseret hadiberot because the heretics will claim, “we only attribute importance to these ten misvot as they are the only ones that are true; the rest of the Tora is not true,” has veshalom. The reason we continue to follow this minhag, is because the heretics at the time of Rambam were much different then the heretics of today as heretics of today do not make such claims.[3] Ribi Shalom Messas[4] is also of this opinion and explains further that whether we were to remain seated or we stood during the ‘aseret hadiberot it would not change the perception of the heretics; either way they would find ways to deny the Tora. Also, it is clear that since we continue to read the remainder of the parasha – and not solely the ‘aseret hadiberot – there is no reason to worry about such claims.[5] Ribi Yehuda ‘Ayash of Algeria is also of this opinion and writes that the claims of the heretics could only persuade an ignoramus of nowadays using such logic.[6] Furthermore, Maran HaHida[7] explains that since we make berakhot before and after each ‘aliya latora – and not just the ‘aliya of the ‘aseret hadiberot – we have no worry that heretics will make a claim that the rest of the Tora is untrue.

Maran HaHida[8] cautions us, however, to stand from the beginning of the ‘aliya in order to show that we stand for other pesuqim as well. He also adds that it is very important that if the majority of the congregation is standing, one is NOT allowed to sit, as this illustrates a belittlement of the ‘Aseret HaDiberot, G-d forbid. Nonetheless, the majority of Moroccan posqim write that the common minhag is to stand only upon reaching the ‘Aseret HaDiberot for we are not concerned about the claims of the heretics at all.[9]

It was the tradition to gather women together and read them these Ten Commandments, in Arabic “ ‘Asr Klmat,” along with its explanation according to Hazal.[10]

Certain parts of the parasha are read in a special tune, among them the ‘Aseret HaDiberot and the Shirat HaYam in order to ascribe special importance to these sections of the Tora as they speak about the high spiritual level of Bené Yisrael and not, has veshalom, to say that they are more important than the rest of the Tora.[11]

The minhag of

Spanish & Portuguese

Synagogues & Communities

is to STAND during

the reading of the Aseret Hadiberot

Mekorot

[1] As the Tora says “they were standing at a distance.” This minhag is cited by Dibré Shalom VeEmet (Heleq 2, p.72). Sefer Mamlekhet Kohanim records that this was also the minhag in Djerba and mainland Tunisia, Noheg BeHokhma p.143, QS”A Toledano (Siman 442:9), Yehavé Da’at Hazan (Heleq 3, O”H, Siman 13), Maté Yehuda ‘Ayash (Siman 1:6), Dabar Shemuel by Ribi Shemuel Abuhab (Siman 276), Kapé Aharon (Siman 39), and Sedé Hemed (Kelalé HaPosqim, Siman 5:14). In Shemesh Umaghen (Heleq 1, O”H, Siman 57, p.130) Ribi Shalom Messas solidifies our custom to stand based on the fact that today we do not have the same type of heretics that they had in the times of Hazal and because of whom this minhag was spoken out fiercely against. Maran HaHida (LeDavid Emet Siman 7:5) further says that one should stand in order to stir feelings of fear and trepidation as were felt at Har Sinai.

Those who speak out against this practice do so because to a foreigner it might seem as if the ‘Aseret HaDiberot are more important than the rest of the Tora. This gives reason for the heretics to believe that only the ‘Aseret HaDiberot were given at Har Sinai and not the rest of the Tora which is not the truth, has veshalom.

[2]In his handwritten responsa that was compiled along with approximately 367 other responses in 1934. (Siman 46).

[3] Ribi Moshé Feinstein’s response, Igerot Moshé (Heleq 4, O”H Siman 22).

[4] Shemesh Umaghen (Heleq 1, O”H Siman 57 p.130-1) and (Heleq 3, O”H Siman 55:3).

[5] Maghen Abot (Siman 1, p.53-4): Diné Hashqamat HaBoqer.

[6] Maté Yehuda (Siman 1:6).

[7] LeDavid Emet (Siman 7:5).

[8] Toub ‘Ayin (Siman 11).

[9] Ribi Yehuda ‘Ayash of Algeria (Maté Yehuda Siman 1:6), Ribi Yishaq Hazan (Yehavé Da’at, Heleq 3, Siman 13), Ribi Yosef Messas in Osar HaMikhtabim (Heleq 3, §1859), and HaMalakh Refael Berdugo as quoted by the QS”A of Ribi Refael Barukh Toledano (p.174), all say that the common minhag is to stand only once we reach the ‘Aseret HaDiberot. This is also the minhag of Tunisia (Mamlekhet Kohanim) and Libya (Netibot HaMa’arab, Shabu’ot §12).

[10] This is to make the Tora more pleasant to them, and with this they should be more helpful to their husbands in facilitating their Tora learning. See Nahagu Ha’Am (Shabu’ot §5, p.57) as the source and for the lyrics in Arabic.

[11] See Noheg BeHokhma (p.145 §13).

Mincha followed by Seuda Shelishit

*****

1hr 15 min after Motzae Shabbat

THIS WEEK 7:17 pm

*****

Ladies Nach Group

*****

Please support our minyanim whenever possible

Updates will appear on the WhatsApp group

If anyone needs any help getting to or from the minyanim

please contact one of the members of the Mahamad

*****

Please pray for the

refua shelema of

Sulcha bat Mazal

Abraham ben Esther

*****

Q & A on Parashat Yitro

Yitro had 7 names. Why was one of his names Yeter?
18:1 – Because he caused a parsha to be added to the Torah. Yeter means addition.
News of which two events motivated Yitro to come join the Jewish People?
18:1 – The splitting of the sea and the war against Amalek.
What name of Yitro indicates his love for Torah?
18:1 – Chovav.
Why was Tzipora with her father, Yitro, and not with Moshe when Bnei Yisrael left Egypt?
18:3 – When Aharon met Moshe with his family on their way down to Egypt, Aharon said to Moshe: “We're pained over the Jews already in Egypt, and you're bringing more Jews to Egypt?!” Moshe, hearing this, sent his wife and children back to Midian.
Why does verse 18:5 say that Yitro came to the desert — don't we already know that the Bnei Yisrael were in the desert?
18:5 – To show Yitro's greatness. He was living in a luxurious place; yet he went to the desert in order to study the Torah.
Why did Moshe tell Yitro all that G-d had done for the Jewish People?
18:8 – To draw Yitro closer to the Torah way of life.
According to the Midrash quoted by Rashi, how did Yitro respond when he was told about the destruction of Egypt?
18:9 – He grieved.
Who is considered as if he enjoys the splendor of the Shechina ?
18:12 – One who dines with Torah scholars.
On what day did Moshe sit to judge the Jewish People?
18:13 – The day after Yom Kippur.
Who is considered a co-partner in Creation?
18:13 – A judge who renders a correct decision.
“Moshe sat to judge the people, and the people stood before Moshe….” What bothered Yitro about this arrangement?
18:14 – Yitro felt that the people weren't being treated with the proper respect.
Why did Yitro return to his own land?
18:27 – To convert the members of his family to Judaism.
How did the encampment at Sinai differ from the other encampments?
19:2 – The Jewish People were united.
To whom does the Torah refer when it uses the term “Beit Yaakov “?
19:3 – The Jewish women.
How is G-d's protection of the Jewish People similar to an eagle's protection of its young?
19:4 – An eagle carries its young on top of its wings to protect them from human arrows. So too, G-d's cloud of glory separated between the Egyptians and the Jewish camp in order to absorb Egyptian missiles and arrows fired at the Jewish People.
What was G-d's original plan for Matan Torah ? What was the response of the Jewish People?
19:9 – G-d offered to appear to Moshe and to give the Torah through him. The Jewish People responded that they wished to hear the Torah directly from G-d.
How many times greater is the “measure of reward” than the “measure of punishment”?
20:6 – 500 times.
How is it derived that “Don't steal” refers to kidnapping?
20:13 – Since it is written immediately after “Don't murder” and “Don't commit adultery,” it is derived that “Don't steal” refers to a crime carrying the same penalty as the first two, namely, the death penalty.
In response to hearing the Torah given at Sinai, how far backwards did the Jewish people retreat in fear?
20:15 – They backed away from the mountain twelve mil (one mil is 2000 cubits).
Why does the use of iron tools profane the altar?
20:22 – The altar was created to extend life; iron is sometimes used to make weapons which shorten life.

*****

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

מלאכת טוחן

שאלה: האם מותר להשתמש בשבת במטחנה ידנית של תבלינים?

תשובה: במשנה במסכת שבת (עג.) שנינו,
שאחת המלאכות שאסור לעשותן בשבת, היא מלאכת “טוחן”. כי כל המלאכות
שנאסרה עשייתן בשבת, הן המלאכות שהיו עושים במלאכת הקמת המשכן, ובהקמת המשכן
הוצרכו לטחון סממנים (כמו מיני תבלין) כדי לצבוע בהם עורות אילים מאדמים. לכן,
אסור מן התורה לטחון בשבת חטים, או שעורים, או סממנים אחרים.

וכן
כתב רבינו הרמב”ם (בפ”ח מהלכות שבת), “הטוחן תבלין בשבת, חייב”.
ולא רק בטחינת מאכלים בשבת חייב משום חילול שבת, אלא גם בטחינת שאר דברים, כגון מי שמייצר נסורת מעצים
בשבת, הרי זה בכלל מלאכת טוחן שאסור בשבת.

ולפיכך
הדבר פשוט וברור, שאסור בהחלט לטחון בשבת מיני תבלין, ואפילו במטחנה ביתית ידנית,
שאינה מופעלת על ידי חשמל, והדרך היא שעל ידי סיבוב היא טוחנת את התבלין שבתוכה,
גם כן, אסור להשתמש בה בשבת. שכל הטוחן תבלין בשבת עובר באיסור מן התורה.

ובשולי
הדברים יש להעיר, כי יש לכתוב “תבלין”, או “מיני תבלין”, ולא
“תבלינים“. כי התבלין הם רבים של תבל, ותבל הוא מין תבלין אחד. כמו
שמפורש במשנה במסכת ערכין (פ”ב משנה ו). ובכל ספרי הפוסקים הבקיאים בלשון
הקודש, לא תמצא “תבלינים“

The Forbidden Work of Grinding on Shabbat

Question: May one use a manual
spice-grinder on Shabbat?

Answer: The Mishnah (Shabbat 73a) teaches us that one of the thirty-nine
forbidden works on Shabbat is “grinding.” Those works forbidden on Shabbat were
the works associated with the construction of the Mishkan (Tabernacle). In the
Mishkan, herbs and other ingredients were ground in order to produce colors to
dye animal hides. It is thus forbidden to grind wheat, barley, or other herbs
on Shabbat.

The Rambam (Chapter 8 of Hilchot Shabbat) states: “One who grinds spices on
Shabbat is liable (for Shabbat desecration).” Not only is one who grinds food
items on Shabbat liable for Shabbat desecration, for even one who grinds other
substances, such as one who produces sawdust from trees, has desecrated Shabbat
by grinding.

It is therefore quite clear that it is absolutely forbidden to grind any kind
of spice on Shabbat. It is likewise forbidden to use a manual grinder not
powered by electricity (and is used by turning the device itself or a lever
attached to it to grind the spices within it) on Shabbat, for grinding spices
on Shabbat is a Torah prohibition.

טחינת מיני
תבלין בשבת – המשך דיני טוחן

בהלכה
הקודמת ביארנו, כי אחת המלאכות שאסרה התורה
לעשותן בשבת, היא מלאכת “טוחן”. ולכן אסור מן התורה לטחון בשבת מיני
תבלין, או חטים ושעורים.

אולם
יש בדין זה פרט שמוכרחים אנו לבארו, כי תלויים בו עוד הרבה מדיני טוחן בשבת.

כשלמדנו
את פרטי מלאכת “בורר”, ביארנו שיש אופנים שמותר לברור בשבת. משום שיש
אופנים שהברירה בשבת אינה בצורה שאסרה התורה, אלא היא בדרך אכילה, המותרת בשבת.
וכמו כן לגבי מלאכת טוחן, יש אופנים שמותר לטחון בשבת כמו שנבאר.

אופן
שמותר לטחון פלפלין בשבת
בגמרא
במסכת חולין (דף קמא.) אמר רבא, שמי שצריך פלפלין (כלומר, תבלין, פלפל שחור, פלפל
אנגלי, פפריקה וכדומה), רשאי לטחון אותם בשבת, אולם זאת רק בשני תנאים, שיעשה זאת
ב”קתא של סכין” וב”קערה”. כלומר, בדרך כלל כשטוחנים תבלין,
טוחנים אותו על ידי “מדוכה במכתשת”. שהמדוכה היא הכלי שמכים על ידו על
התבלין, וה”מכתשת” היא הכלי שהתבלין נטחן בתוכו (כמין קערה חזקה).

ואמר
רבא, שאף על פי שאסור לטחון בשבת פלפלין במדוכה במכתשת, מכל מקום מותר לטחון בשבת
פלפלין, על ידי “קתא של סכין”, כלומר הידית של הסכין, ובקערה,
שאינה
מיוחדת לטחינה. וכל זאת כמובן, דוקא כאשר טוחן את התבלין לצורך סעודת השבת.

ופסק
הרמב”ם (בהלכות שבת, פכ”א ה”כ), שאסור לטחון בשבת פלפלין, אלא בשני
התנאים, שיטחן בידית הסכין (ולא במדוכה, ולא בסכין עצמה בצד שהיא חותכת), ובתוך
קערה, שרק על ידי שני השינויים מותר. אבל אין להסתפק בשינוי אחד מצורת הטחינה
הרגילה. וכן פסק מרן השלחן ערוך (סימן שכא). וכן פסק מרן רבינו הגדול רבי עובדיה
יוסף זצ”ל (הכ”מ) בספרו חזון עובדיה על הלכות שבת (ח”ד עמוד רנ).

ולסיכום: אף על פי שאסור לטחון בשבת, בכל זאת, מותר לטחון
בשבת מיני תבלין לצורך סעודת השבת, על ידי ידית הסכין, ובתוך קערה רגילה. ולא
בכלים המיוחדים לטחינה

Grinding Various
Kinds of Spices on Shabbat-

The Laws of
Grinding Continued

In
the previous
Halacha we have discussed that one of the works prohibited on Shabbat
by Torah law is grinding. It is therefore a Torah prohibition to grind spices,
wheat, or barley on Shabbat.

Nevertheless, there is a very important point that we must point out, for many
laws regarding the prohibition of grinding on Shabbat are contingent on it.

When we discussed the detailed laws of selecting on Shabbat, we explained that
there are permissible methods of selecting on Shabbat when it is being done it
the usual manner of eating not forbidden by Torah law. The same applies to the
forbidden work of grinding on Shabbat in that there are several permissible
methods of grinding on Shabbat, as we shall discuss.

The Permissible Method to Grind Pepper on Shabbat
The Gemara (Chullin 141a) states that Rava said that one who requires pepper (the
same would apply to any spice including black pepper, allspice, paprika, and
the like) on Shabbat may grind it on Shabbat as long as this is being done
“with the handle of a knife and in a bowl.” This means that usually, when one
grinds spices, one uses a pestle (a vessel used to hit and crush the spices)
and a mortar (a hard bowl in which the spices are ground).

Rava therefore says that although may not grind spices on Shabbat using a
mortar and pestle, one may grind spices on Shabbat using the handle of a knife
and a bowl not designated for grinding. This is obviously only permitted when
one does so for one of the Shabbat meals.

The Rambam (Chapter 21 of Hilchot Shabbat, Halacha 20) rules that grinding is
forbidden on Shabbat unless two conditions are met: That one use the handle of
a knife to grind (and not using a pestle or the cutting edge of the knife) and
only in a bowl. This means that there must be two variations from the usual
method of grinding and one variation does not suffice. Maran Ha’Shulchan Aruch
(Chapter 321) rules likewise. Maran Rabbeinu Ovadia Yosef zt”l rules accordingly in
his Chazon Ovadia-Shabbat-Part 4, page 250.

Summary: Although grinding is forbidden on Shabbat, nevertheless, one
may grind spices on Shabbat for the Shabbat meal when this is being done using
the handle of a knife and within a regular bowl (and not one meant for
grinding).

פרטים בדיני
טחינה בשבת

בהלכות
הקודמות ביארנו כי אחת המלאכות האסורות בשבת, היא
מלאכת “טוחן”. ולאחר שהסברנו את יסודות הדינים, נביא בקצרה כמה דינים
השייכים להלכות אלה.

מריחת
האבוקדו בשבת
בהלכה
הקודמת ביארנו שמותר לרסק בשבת אבוקדו על ידי שיני המזלג, כשעושה כן על מנת לאכול
את האבוקדו מיד (בתוך חצי שעה). ונשאלת השאלה, האם מותר למרוח את האבוקדו על גבי
לחם, או שיש בדבר איסור משום “ממרח“?

ומרן
רבינו עובדיה יוסף זצ”ל (הכ”מ) דן בזה בספרו, וכתב שאין בדבר איסור,
משום שדין “ממרח”, אינו שייך בדברי מאכל. ומטעמים נוספים. לכן להלכה,
מותר למרוח בשבת אבוקדו על גבי פרוסת לחם. (ח”ד עמוד רסד).

חיתוך
בשר דק דק

לגבי
עשיית סלט, כתבנו, שמותר לחתוך בשבת סלט, אפילו דק דק, בתנאי, שיעשה כן על מנת
לאכלו לאלתר. כלומר, על מנת לאכול את הסלט בתוך חצי שעה. ויש לשאול,
האם
הוא הדין לגבי חיתוך בשר, או גבינה, שאסור לחתכם דק דק, אלא אם עושה כן על מנת
לאכלם מיד.

ובספר
תרומת הדשן (לרבי ישראל איסרלן, אחד מרבותינו הראשונים) כתב, שמותר לחתוך בשבת בשר
דק דק, אפילו אם מתכוין לאכלו רק לאחר שעתיים או שלוש. משום שאיסור
“טוחן”, שייך רק בדבר שהוא “גידולי קרקע”, כגון,
חטים ושעורים, תבלינים, פירות וירקות. אבל בשר, שאינו גדל על גבי הקרקע, לא שייך
בו איסור טוחן.

לכן
מותר לחתוך בשבת בשר דק דק, כל שעושה כן כדי לאכלו בשבת. ואפילו אם עושה כן בלילה,
על מנת לאכלו בבוקר, אין בדבר איסור. (עמוד רסז).

לגרור
גבינה בפומפיה
האם
מותר לגרור בשבת גבינה בפומפיה, כשמתכוין לאכול את הגבינה לאלתר? הנה ביארנו כבר,
שגם כאשר מתכוין לאכול מיד את מה שחותך, אין להתיר לחתכו, אלא בכלי שאינו מיוחד
לטחינה. והפומפיה, שהיא “מורג חרוץ בעל פיפיות”, בודאי שהיא כלי המיוחד
לטחינה. ולכן אסור בהחלט לגרור עליה גבינה בשבת, אפילו על מנת לאכול
“לאלתר”, מאחר וזה דומה למי ששוחק תבלין במכתשת, שאסור אפילו לאלתר.
(עמוד רסח).

לפורר
לחן עבור בעלי חיים
האם
מותר לפורר לחם בשבת? כתב הרמ”א (בסימן שכא) שמותר לפורר בשבת לחם לפני
התרנגולים. וטעם ההיתר בזה מבואר בספר יראים, שהואיל והלחם היה מפורר,
בשעה
שהיה קמח, ואחר כך חזרו והדביקוהו בלישת הבצק והאפיה, שוב אין איסור לפוררו בשבת,
מאחר ו”אין טחינה אחר טחינה”. כלומר, דבר שהיה טחון כבר, אין איסור
לחזור ולטחנו. ולכן, מותר לפורר בידיים לחם בשבת, כשעושה כן לצורך השבת.

חיתוך
ירקות עבור בעלי חיים
ולגבי
חיתוך ירקות לצורך בעלי חיים. הנה חיתוך ירקות הוא בכלל מלאכת טוחן, ואין להקל
בחיתוך ירקות אלא כשחותכם כדי לאכלם “לאלתר”. וכן הדין לגבי חיתוך ירקות
לצורך בעלי חיים, שהדבר מותר רק אם חותך את הירקות כדי שהבעלי חיים יאכלו אותם
לאלתר. ואף על פי שיש מחמירים בזה, שאומרים שלא הותר חיתוך כשעושה כן לצורך בעלי
חיים. מכל מקום מרן רבינו עובדיה יוסף זצ”ל (עמוד ער) הוכיח שהעיקר להלכה שיש
להקל בזה, גם כשעושה כן לצורך בעלי חיים.

וכן
מותר לחתוך חתיכות בשר לצורך הכלב שיוכל לאכלם.

Some Details Regarding
Grinding on Shabbat

In
the previous
Halachot we have explained that one of the thirty-nine forbidden
works on Shabbat is “grinding.” After discussing the fundamental points of this
prohibition, let us now discuss some related laws.

Spreading Avocado on Shabbat
In the previous Halacha we have explained that it is
permissible to mash an avocado on Shabbat using the prongs of a fork as long as
one does so with the intention of eating the avocado immediately (within a
half-hour). The question is: Is it permissible to spread the avocado on a slice
of bread or is this included in the prohibition of “smearing” on Shabbat?

Maran Rabbeinu Ovadia Yosef zt”l
deals with this matter lengthily in his work and rules that this
this is not forbidden, for the prohibition of smearing does not apply to food
items in addition to other reasons. Thus, halachically speaking, it is
permissible to spread avocado on a slice of bread on Shabbat (Chazon
Ovadia-Shabbat, Part 4, page 264).

Slicing Meat Very Finely
We have written above that it is permissible to cut up a salad on Shabbat, even
finely, when one intends to eat the salad immediately, i.e. within a half-hour.
The question becomes: Does the same apply to meat or cheese in that one may only
slice them finely if one intends to eat them immediately?

The Sefer Terumat Ha’Deshen (authored by Rabbeinu Yisrael Isserlan, one of the
great Rishonim) writes that one may cut one meat finely on Shabbat even if one
intends to eat it one only intends to eat it two or three hours later, for the
prohibition of grinding only applies to things that grow from the ground, such
as wheat, barley, spices, fruits, and vegetables. The prohibition of grinding
does not, however, apply to meat which does not grow from the ground.

It is therefore permissible to cut meat very finely on Shabbat as long as the
meat will be eaten sometime on Shabbat. Even if one does so at night with the
intention of eating it on Shabbat morning, this is permitted (ibid page 267).

Grating Cheese
Is it permissible to grate cheese using a grater on Shabbat when one has in
mind to eat the cheese immediately? We have already explained that even when
one has in mind to eat what one grinds immediately, one may only do so without
the means of a utensil designated for this purpose. A grater is certainly a
utensil designated for grinding. It is therefore absolutely forbidden to grate
cheese on Shabbat using a grater even when one plans on eating it immediately
as this is similar to grinding spices using a mortar and pestle which is
forbidden even for immediate use (ibid page 268).

Crumbling Bread to Feed Animals
Is it permissible to crumble bread on Shabbat? The Rama (Chapter 321) writes
that it is permissible to crumble bread before chickens on Shabbat. The reason
for this is brought in the Sefer Yere’im which states that since the bread was
once in crumb-form when it was still flour, although it was stuck together once
again by kneading and baking it, there is nevertheless no prohibition to crumble
it on Shabbat, for there is no prohibition to grind something which has already
been ground. It is therefore permissible to crumble bread by hand on Shabbat as
long as this is done for the purpose of Shabbat.

Slicing Vegetables for Animals
As we have written, slicing vegetables is included in the prohibition of
grinding and is only permissible when one slices the vegetables in order to eat
them immediately. The same applies to slicing vegetables for animals which is
only permissible when one is cutting them in order for the animals to eat them
immediately. Although there are those who rule stringently regarding this law
on the basis that slicing vegetables on Shabbat is only permissible when this
is being done for human consumption, nevertheless, Maran Rabbeinu zt”l proves (ibid page 270)
that the letter of the law permits this even when this is being done for
animals.

It is likewise permissible to cut meat into pieces in order to feed a dog.

Newsletter Parashat Beshalach – Shabbat Shira

February 1, 2023February 1, 2023 5782

בס״ד

ק׳ ק׳ שׁערי תפילה

Have a look at our website www.moorlane.info

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CURRENT MEMBERS OF THE MAHAMAD 2022-2023

a) Parnas Presidente: Mordechai Maman

b) Parnas Vice Presidente: Benjamin Hassan

c) Treasurer: Yamin Ibgui

d) Gabbai: Eli Shoshana

e) Hon. Secretary: Mr Serjio Lalouche

f) Ladies Committee Chair: Mrs. Elaine Marshall

g) Mahamad: Mrs Loretta Hodari, Jacob Edelstein, Alex Lopez-Dias & Rafi Marshall

Moorlanenews

would like to thank

Dr D Marshall

for the many years of service to the kahal

as Hon. Secretary

wish the current

Executive & Mahamad

Hatzlacha in the upcoming year & projects.

A big welcome to

Serjio Lalouche

Hon Secretary

Alex Lopez-Dias & Rafi Marshall

as members of the Mahamad

and wish much hatzlacha in the upcoming year.

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15th Shevat

is next

Monday 6th February

(see halachot & minhagim below)

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תפלה לחורף תשפ״ג

Winter Timetable 5783 – 2022/23

מוצאי שבת	ערבית )מוצ“ש(	שקיעה	מנחה שבת	סוף זמן קריאת שמע	הדלקת נרות	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Sunset	Minha	Shema before	Candle Lighting	Minha & Kabbalat Shabbat	Date	Parasha
PM	PM	PM	PM	AM	PM	PM
5:49	5:45	4:56	4:20	10:06	4:40	4:40	3/4 Feb	בשלח (שירה)

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Q & A on Parashat Beshalach

What percentage of the Jewish People died during the plague of darkness?
13:18 – Eighty percent (four-fifths).
Why did the oath that Yosef administered to his brothers apply to Moshe's generation?
13:19 – Yosef made his brothers swear that they would make their children swear.
Why did the Egyptians want to pursue the Jewish People?
14:5 – To regain their wealth.
Where did the Egyptians get animals to pull their chariots?
14:7 – From those Egyptians who feared the word of G-d and kept their animals inside during the plagues.
What does it mean that the Jewish People “took hold of their fathers' craft” (tafsu umnut avotam )?
14:10 – They cried out to G-d.
How did G-d cause the wheels of the Egyptian chariots to fall off?
14:25 – He melted them with fire.
Why were the dead Egyptians cast out of the sea?
14:30 – So that the Jewish People would see the destruction of the Egyptians and be assured of no further pursuit.
To what future time is the verse hinting when it uses the future tense of “Then Moshe and Bnei Yisrael will sing”?
15:1 – Resurrection of the dead during the time of Mashiach .
Why are the Egyptians compared to stone, lead, and straw?
15:5 – The wickedest ones floated like straw, dying slowly. The average ones suffered less, sinking like stone. Those still more righteous sunk like lead, dying immediately.
The princes of Edom and Moav had nothing to fear from the Jewish People. Why, then, were they “confused and gripped with trembling”?
15:14 – They felt horrible seeing Israel in a state of glory.
Moshe foretold that he would not enter the Land of Israel. Which word in the parsha indicates this?
15:17 – “T'vi-aimo …” — “Bring them” (and not “bring us”).
Why is Miriam referred to as “Aharon's sister” and not as “Moshe's sister”?
15:20 – Aharon put himself at risk for her when she was struck with tzara'at. (See Bamidbar 12:12 )
The Jewish women trusted that G-d would grant the Jewish People a miraculous victory over the Egyptians. How do we see this?
15:20 – They brought musical instruments with them in preparation for the miraculous victory celebration.
Which sections of the Torah did the Jewish People receive at Marah?
15:25 – Shabbat, Red Heifer, Judicial Laws.
When did Bnei Yisrael run out of food?
16:1 – 15th of Iyar.
What lesson in derech eretz concerning the eating of meat is taught in this week's Parsha?
16:8 – One should not eat meat to the point of satiety.
How did non-Jews experience the taste of the manna?
16:21 – The sun melted whatever manna remained in the fields. This flowed into streams from which animals drank. Whoever ate these animals tasted manna.
The Prophet Yirmiyahu showed the Jewish People a jar of manna prepared in the time of Moshe. Why?
16:32 – The people claimed they couldn't study Torah because they were too busy earning a livelihood. Yirmiyahu showed them the manna saying: “If you study Torah, G-d will provide for you just as he provided for your ancestors in the desert.”
Which verse in this week's parsha alludes to the plague of blood?
17:5 – “And your staff with which you smote the river….”
Why did Moshe's hands become heavy during the war against Amalek?
17:12 – Because he was remiss in his duty, since he, not Yehoshua, should have led the battle.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

מנהגי
ט”ו בשבט – ברכת שהחיינו

איסור תענית ומנהג לימוד הזוהר
אסור להתענות (לצום) ביום ט”ו
בשבט. ויש נוהגים לעשות לימוד בליל ט”ו בשבט, וקוראים במשנה
ובזוהר מדברים הקשורים ביום זה, והגאון רבי יעקב רקח זצ”ל, הדפיס ספר מיוחד לליל ט”ו בשבט בשם “פרי עץ
הדר”. וכתב מרן רבינו עובדיה יוסף זצ”ל, שיש ללמוד ב”הבנה”
ככל האפשר, ולא בקריאה בלא הבנה, ובפרט יש ללמוד בהלכות השייכות לדיני ט”ו
בשבט בעניני ערלה תרומות ומעשרות, ולהשתדל כאמור ללמוד בהבנה את הדברים, ולא
בקריאה בלבד, מפני שערך הלימוד כשהוא בהבנה מלאה, נעלה לאין שיעור מלימוד בלא הבנה
כראוי, ולפעמים חסרון ההבנה מביא לכך שאין הלימוד נחשב לימוד כלל.

תפלה על אתרוג
יש נוהגים להתפלל ביום ט”ו
בשבט שיהיה להם אתרוג מהודר לחג הסוכות, ואף שיש מפקפקים במנהג זה, מכיון שביום
ט”ו בשבט לא נגזר דין האילנות ממש, מכל מקום יש קצת טעם למנהג, ולמעשה נהגו
בו גדולים וטובים. (קול סיני, חזון עובדיה ט”ו בשבט).

מנהג אכילת הפירות
נוהגים להרבות באכילת פירות של
אילנות בליל ט”ו בשבט, להראות בזה שהוא ראש השנה לאילנות, ולברך עליהם ברכות
הראויות להם, ומנהג זה נזכר גם בדברי כמה מקובלים, ומנהג יפה הוא. וגם מרן
רבינו הקדוש זצ”ל, היה נוהג במנהג זה, ומברך על כמה
מיני מאכלים ופירות וירקות הבאים לפניו, בשמחה ובטוב לבב.

בדיקת הפירות מן התולעים
פירות שמצויים בהם תולעים צריך
שיפתחם ויבדקם לפני שיברך עליהם ברכת הנהנין, וצריך להיזהר מאד בבדיקת הפירות
שמוחזקים בתולעים, מפני שהוא איסור חמור, שהאוכל תולעת חייב חמישה לאווין.
(פסחים כד.). והרי זה משקץ נפשו ומטמא לבו מעבודת השם יתברך. וכבר העיר לנכון
הגאון רבי חזקיה די סילווא (בעל “פרי חדש”) על הדרשנים שמרבים
לדרוש אך ורק בדברי אגדות פשטים ורמזים,
ואינם מוכיחים את העם על איסור
תולעים וכיוצא בזה, שאיסורם חמור מאד.

ובפרט יש להזהר בענייני תולעים, בפירות המצויים
בתקופת ט”ו בשבט והם מיובשים, כגון תאנים מיובשות, שכידוע הן מוחזקות
בתולעים, ובדיקתן קשה מאד. ואף היו כמה רבנים שגזרו אומר לאסור על אכילת תאנים אלו
ודומיהן מפני שקשה מאד לבדקן,
ולכן חובה קדושה להישמר בעניין זה
מאד, והמזהיר והנזהר, ירבה שלומם כנהר.

וכבר לפני כמאה שנה, גזרו חכמי העיר חלאב, על
איסור אכילת עלי גפן, הואיל ועלים אלו הוחזקו בעירם כנגועים בתולעים, ואי אפשר היה
לנקותם, והציבור נכשלו באכילת איסור. לכן נמנו וגמרו חכמי העיר כולם, לגזור חרם על
אכילת עלים אלו.
(ובזמנינו ישנם עלים המשווקים
בהכשר, ללא תולעים). ומכאן נלמד כמה יש להזהר בענין זה. וכתבו רבותינו שאין עוון
שיש בו גנאי גדול יותר מאכילת איסור,
שנכנס לתוך גופו של האדם, ונעשה
גופו חלק מאיסור. (ראה בדברי הראשונים בגיטין ז. ובבא בתרא לו.).

ברכת שהחיינו על פרי חדש
על פרי חדש (דהיינו פרי שלא אכל
ממנו באותה עונה) מברך “שהחיינו וקיימנו והגיענו לזמן הזה”. ויש להקדים
ברכת הנהנין של הפרי, לפני ברכת שהחיינו, משום שכלל יש בידינו “תדיר ושאינו
תדיר, תדיר קודם”, ולכן, ברכת הפרי שהיא באה בתדירות גבוהה יותר, הרי היא
קודמת לברכת שהחיינו שאינה תדירה כל כך.

ואם יש לפניו שני מיני פירות חדשים, די בברכת
שהחיינו אחת לשניהם, והיינו דווקא באופן ששני הפירות לפניו, אבל אם אחד מהם אינו
לפניו, יברך ברכת שהחיינו על כל מין ממיני הפירות

Tu Bishvat Customs

The Prohibition of Fasting and the Customary Reading of
the Zohar
It is forbidden to fast on the day of Tu Bishvat. Some customarily hold an
order of learning on the eve of Tu Bishvat and read portions of the Mishnah and
Zohar that are associated with this special day. Hagaon Harav Yaakov Rokach zt”l
compiled a special book for the order of this night called “Peri Etz
Hadar”. Maran Rabbeinu Ovadia Yosef zt”l writes that one should learn
while trying to understand as much as possible on this night and not just read
without understanding. One should try to focus on learning the Halachot
pertaining to Tu Bishvat, especially the laws of Orlah (forbidden fruits
of a tree planted within three years) and Terumot U’Ma’asrot (tithes).
One should try as much as possible to understand what he is reading and not
just to read the words alone, for reading without understanding is not
considered learning at all. Only regarding the reading of the Zohar is reading
without understanding indeed considered learning.

Praying for a Beautiful Etrog
Some have the custom that on the day of Tu Bishvat one should pray for a
beautiful Etrog (citron) for the holiday of Sukkot. Although some oppose this
custom since the judgment of trees is not actually decreed on this day,
nevertheless, there is some basis for this custom and many great individuals
have followed suit.

The Customary Eating of Fruits
It is customary to partake of a large variety of fruits and recite the
appropriate blessings on them on the eve of Tu Bishvat in order to show that
this day is the New Year for trees. This custom is mentioned in the works of
the Mekubalim as well, and it is a fine custom.

Checking the Fruits for Worms
Fruits which usually contain worms in them must be opened and checked prior to
reciting the blessings on them. One must be extremely careful in the checking
of fruits that are known to contain worms, for this is a grave sin; one who
consumes even one worm transgresses five Torah prohibitions (Pesachim 24a). One
who consumes a worm taints his soul and blocks his heart from the service of
Hashem. Indeed, Hagaon Rabbeinu Chizkiya di Silwa (author of the “Peri
Chadash) took issue with the orators of his time who would expound nicely upon
stories and hints of the Torah but would not rebuke the people about the
terrible sin of consuming worms and the like.

One must take special care regarding dried fruits during
the Tu Bishvat season which are known to contain worms, such as dried figs
which are very difficult to check. There have been certain rabbis who have
banned eating dried figs and the like altogether due to the difficulty of
checking them. One must therefore take extreme care in this matter.

About one hundred years ago, the Sages of Aleppo, Syria
declared a ban on grape leaves, for in that city, the grape leaves were known
to contain worms and they were very difficult to check, thus, people came to
transgress the Torah prohibitions of consuming forbidden items. For this
reason, all of the Sages of the city unanimously decided to outlaw the
consumption of these leaves. We can see from here how much care must be taken
regarding this matter. Our Sages have told us that there is no more disgraceful
sin than the consumption of forbidden foods such that the forbidden object enters
one’s body and the body itself becomes a part of the prohibition. (See Rishonim
on Gittin 7a and Baba Batra 36a).

Reciting the “Shehecheyanu” Blessing on a New
Fruit
On a new fruit (meaning a fruit that one has not eaten yet this season), one
recites the blessing of “Shehecheyanu Ve’Kiyemanu Ve’Higianu La’Zeman Hazeh”.
One should first recite the regular blessing on the fruit and only afterwards
should one recite the “Shehecheyanu” blessing, as per the rule of “common and
uncommon, the common takes precedence”. Thus, the fruit’s regular blessing
which is recited on a more frequent basis precedes the “Shehecheyanu” blessing
which is not recited as frequently.

If one has several kinds of new fruits in front of him,
one “Shehecheyanu” blessing suffices for all of them. However, this only
applies when all the new fruits are in front of him, for if not, one must
recite the “Shehecheyanu” blessing anew for each kind of fruit.

מהי המשמעות
של יום ט”ו בשבט?

יום ט”ו בשבט הוא ראש השנה לאילנות (ראש
השנה דף ב.), ומקובל לחשוב, שכשם שביום א' בתשרי שהוא יום ראש השנה, דנים את כל
באי עולם, לחיים או למוות,
לעושר או לעוני וכדומה, כמו כן
ביום ט”ו בשבט, דנים בשמים על האילנות וקובעים מה יהיה גורלם במשך השנה
הקרובה.

אלא שבאמת, כתב מרן הרב
עובדיה יוסף זצ”ל, שהדבר אינו כן, וביום זה לא דנים כלל על האילנות. וכן כתב
הגאון רבי אברהם חיים נאה זצ”ל (רב שכונת הבוכרים בירושלים לפני כחמישים
שנה), שהמוני העם טועים וחושבים שיום ט”ו בשבט הוא יום הדין לאילנות, וזה
אינו, שהרי שנינו במשנה במסכת ראש השנה (דף טז.) שבחג השבועות
דנים על פירות האילן, ולא ביום ט”ו בשבט כלל, אלא נראה שהטעם שנקבע יום
ט”ו בשבט ליום ראש השנה לאילנות, הוא מפני שאז כבר ירדו רוב גשמי השנה, כמו
שאמרו בגמרא במסכת ראש השנה (דף יב.) וכתב שם רש”י, שביום ט”ו בשבט, כבר
עברו רוב הגשמים, והשרף עולה באילנות, ונמצאו הפירות חונטין מיום זה. (ופירוש
המילה “חונטין” היא מצב שבו הפירות עברו חלק ניכר מתהליך גדילתם, ונחלקו
הראשונים בשיעור זה כמה הוא בדיוק.)

ומכל מקום יש לעניין יום ט”ו בשבט משמעות
הלכתית רבה לכמה דינים בענייני תרומות ומעשרות וערלה, ורק לשם דוגמא נזכיר אחד מהם.

כתוב בתורה (ויקרא יט. כג.):
כי תבאו אל הארץ ונטעתם כל עץ מאכל, שלוש שנים יהיה לכם ערלים, לא יאכל. ופירשו
חז”ל: שצריך למנות שלוש שנים מעת נטיעת האילן, ורק אז יהיו הפירות מותרים
באכילה, אבל הפירות שגדלו באילן בתוך שלוש השנים הראשונות, הרי הם אסורים בהנאה
לעולם.

אולם אין למנות שלוש שנים אלו מיום ליום, דהיינו
שלוש שנים ממש, אלא הולכים בהם אחר שנות העולם. כיצד? נטע נטיעה קודם יום ט”ז
באב של שנת תשס”א, שיש ארבעים וארבעה ימים עד לראש השנה תשס”ב, עלתה לו
שנה לנטיעתם, כי שלושים יום בשנה הראשונה חשובים שנה, ועוד ארבע עשרה יום יש להוסיף
לקליטת הנטיעה באדמה,
ולפיכך צריך ארבעה וארבעים יום
בשנה הראשונה, ומונה עוד שנתיים להשלמת שלושת השנים, דהיינו, שאם נטע את האילן
בשנת תשס”א כנ”ל, מונה שנתיים, תשס”ב
ותשס”ג, ובשנת תשס”ד הפירות מותרים באכילה. אלא שיום ט”ו בשבט הוא
ראש השנה לאילנות, ולכן אף בשנת תשס”ד שהיא השנה הרביעית, הפירות שנמצאים על
האילן עד יום ט”ו בשבט תשס”ד אסורים בהנאה, ורק הפירות שגדלו אחרי
ט”ו בשבט מותרים באכילה אף בלא הפרשת תרומות ומעשרות (אבל נקראים פירות
“נטע רבעי”, שמותר לאכלם אחר שיחללו את קדושתם על פרוטה לאחר שיתלשו
הפירות, והפודה פירות רבעי מברך: ברוך אתה ה' אמ”ה
אקב”ו על פדיון (נטע) רבעי,
ולוקח פרוטה שהיא הפחות של מטבע
היוצא, כגון עשר אגורות בארץ ישראל, ואומר, כל קדושת הפירות
הללו וחומשם מחוללים על שווה פרוטה זה, וטוב שיאמר כן שלוש פעמים, ואחר כך הפירות
מותרים באכילה, ואינם חייבים בתרומות ומעשרות.)

ומכל מקום, אף שביום ט”ו בשבט לא דנים ממש
מה יעלה בגורלם של האילנות באותה שנה, מכל מקום כתב רבינו יוסף חיים מבבל, שידוע
הוא, שיש קבלה ביד חכמי אשכנז ז”ל,
שצריך לבקש ביום ט”ו בשבט
באופן מיוחד על האתרוג, שיזדמן לישראל אתרוג טוב ויפה בחג הסוכות.

The Significance of Tu Bishvat

The Fifteenth of Shevat or Tu Bishvat is the Rosh
Hashanah for trees (Rosh Hashanah 2a). Most people commonly think that just as
on the First of Tishrei, which is the day of Rosh Hashanah, all creations are
judged for life or death, for wealth or poverty, and the like, so too, on Tu
Bishvat, trees are judged in Heaven and their fate for the coming year is
decided.

Nevertheless, Maran Rabbeinu Ovadia Yosef zt”l
writes that this is not the case, for on this day, the trees are not judged at
all. Similarly, Hagaon Harav Avraham Chaim Na’eh zt”l (Rabbi of
Jerusalem’s Bukharian Quarter approximately fifty years ago) writes that many
have a misconception that Tu Bishvat is the Judgment Day for trees when in fact
this is not the case, for the Mishnah in Masechet Rosh Hashanah (16a) writes
that fruit trees are judged on the holiday of Shavuot, not on Tu Bishvat.
Nevertheless, it seems that the reason why Tu Bishvat was established as the
New Year for trees is because at this point, most of the rainfall of the year
has already fallen, as the Gemara in Masechet Rosh Hashanah (12a) and Rashi
(ibid.) state that by the day of Tu Bishvat, most of the rainfall has already
passed, the sap rises through the tree, and the fruits have reached a
noticeable stage of development by this day.

Nevertheless, the day of Tu Bishvat poses certain
halachic implications regarding the laws of Terumot and Ma’asrot
(tithing of produce) and Orla (fruits grown within three years of the
tree being planted which are forbidden to benefit from). Just to illustrate
this, let us discuss one such example.

The Torah states (Vayikra 19, 23): “When you shall come
to the land and plant any kind of fruit tree, for three years shall it be
considered forbidden and may not be eaten.” Our Sages explain that these three
years must be counted from the time the tree was planted and only after this
point will the fruits become permissible. However, fruits that have grown on
the tree during its first three years since being planted are forbidden
forever.

However, these three years are not counted as three exact
years; rather, we follow the years of the world. This means that if one planted
a tree before the Sixteenth of Av of the year 5761, which is forty-four days
before Rosh Hashanah of the year 5762, this counts as one year since being
planted, for thirty days of the first year are considered one year and another
fourteen days are added to compensate for the time it takes the sapling to take
root in the ground; thus, a total of forty-four days are necessary for this to
be counted as the tree’s first year. One must then count another two years for
the completion of the three years, for instance, if one planted the tree in the
year 5761, one counts an additional two years, 5762 and 5763, and in the year
5764, the fruits become permitted for consumption. However, since Tu Bishvat is
the Rosh Hashanah for trees, although 5764 marks the fourth year, any fruits
that are on the tree until Tu Bishvat of 5764 are forbidden to benefit from.
Only the fruits grown after Tu Bishvat of the year 5764 are permitted for
consumption, even without separating Terumot and Ma’asrot (since
these fruits are called “Neta Reva’i” and are permitted for consumption
after their sanctity has been transferred onto a coin after the fruits have
been harvested. The individual redeeming the Neta Reva’i fruits recites
the following blessing: “Baruch Ata Hashem Elokeinu Melech Ha’Olam Asher
Kideshanu Bemitzvotav Vetzivanu Al Pidyon Neta Reva’i.” One then takes a “Perutah,”
which is a coin of minimal value, such as the ten-Agora coin in Israel and
states: “All of the sanctity of these fruits and their fifth is transferred
onto this coin which is worth a Perutah.” It is preferable for one to
recite this text three times. After performing this procedure, the fruits are
permitted for consumption immediately and Terumot and Ma’asrot
need not be separated).

Although the actual fate of the trees for that year is
not decided on Tu Bishvat, nevertheless, Hagaon Rabbeinu Yosef Haim of Baghdad
writes that there is an accepted tradition from Ashkenazi sages that one should
recite a special prayer regarding the Etrog (citron) fruit so that the Jewish
people will merit obtaining beautiful Etrogim for the Sukkot holiday.

Newsletter Parashat Bo

January 25, 2023January 25, 2023 5782

בס״ד

ק׳ ק׳ שׁערי תפילה

Have a look at our website www.moorlane.info

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FOR MEMBERS OF THE BET HAKENESET

TO ALL MEMBERS OF THE CONGREGATION

You are requested to attend the

ANNUAL GENERAL MEETING OF THE CONGREGATION

THIS Motzae Shabbat, January 28th 2023 at 8:15 pm

prompt

AGENDA

1. Minutes of the 2022 Annual General Meeting

2. Matters arising from the Minutes

3. Parnas Presidente’s Report

4. Adoption of the Report

5. Treasurer’s Report and Presentation of Accounts

6. Discussion and Adoption of Report

7. *Election of Hon Officers and Members of the Mahamad

a) Parnas Presidente

b) Parnas Vice Presidente

c) Treasurer

d) Gabbai

e) Hon. Secretary

f) Ladies Committee Chair

g) Mahamad (6 members – sub-group duties to be defined)

8. Election of delegates to:

a) Manchester Shechita Board b) Manchester Jewish Rep Council

9. A.O.B.

CURRENT MEMBERS OF THE MAHAMAD

a) Parnas Presidente: Mordechai Maman

b) Parnas Vice Presidente: Benjamin Hassan

c) Treasurer: Yamin Ibgui

d) Gabbai: Eli Shoshana

e) Hon. Secretary: Dr David Marshall

f) Ladies Committee Chair: Mrs. Elaine Marshall

g) Mahamad: Mrs Loretta Hodari and Jacob Edelstein

Thank you in advance for attending – your support for this meeting is important.

On behalf of the Mahamad

*Nominations should reach the Hon. Secretary before SHABBAT enters on FRIDAY, January 27th 2023.

YOU ARE RESPECTFULLY REMINDED THAT UNDER THE PROVISION OF ASCAMA 28 YEHIDIM BEING ARREARS IN THE PAYMENT OF THEIR ACCOUNT FOR A LONGER PERIOD THAN SIX MONTHS SHALL FORFEIT THE RIGHT OF VOTING AT ALL MEETINGS

PLEASE NOTE: VOTING IS BY ATTENDANCE ONLY – PROXY VOTES ARE NOT VALID FOR AGM’s

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תפלה לחורף תשפ״ג

Winter Timetable 5783 – 2022/23

מוצאי שבת	ערבית )מוצ“ש(	שקיעה	מנחה שבת	סוף זמן קריאת שמע	הדלקת נרות	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Sunset	Minha	Shema before	Candle Lighting	Minha & Kabbalat Shabbat	Date	Parasha
PM	PM	PM	PM	AM	PM	PM
5:37	5:33	4:42	4:05	10:11	4:26	4:26	27/28 Jan	בא

Mincha followed by Seuda Shelishit

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1hr 15 min after Motzae Shabbat

THIS WEEK 6:55 pm

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Please support our minyanim whenever possible

Updates will appear on the WhatsApp group

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

Abraham ben Esther

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Q & A on Parashat Bo

What was Pharaoh's excuse for not releasing the Jewish children?
10:11 – Since children don't bring sacrifices there was no need for them to go.
How did the locusts in the time of Moshe differ from those in the days of Yoel?
10:14 – The plague brought by Moshe was composed of one species of locust, whereas the plague in the days of Yoel was composed of many species.
How did the first three days of darkness differ from the last three?
10:22 – During the first three days the Egyptians couldn't see. During the last three days they couldn't move.
When the Jews asked the Egyptians for gold and silver vessels, the Egyptians were unable to deny ownership of such vessels. Why?
10:22 – During the plague of darkness the Jews could see and they searched for and found the Egyptians' vessels.
Makat bechorot took place at exactly midnight. Why did Moshe say it would take place at approximately midnight.
11:4 – If Moshe said the plague would begin exactly at midnight, the Egyptians might miscalculate and accuse Moshe of being a fake.
Why did the first-born of the animals die?
11:5 – Because the Egyptians worshiped them as gods, and when G-d punishes a nation He also punishes its gods.
How did Moshe show respect to Pharaoh when he warned him about the aftermath of the plague of the first-born?
11:8 – Moshe warned that “All these servants of yours will come down to me” when, in fact, it was Pharaoh himself who actually came running to Moshe.
G-d told Moshe “so that My wonders will be multiplied” (11:9 ). What three wonders was -G- d referring to?
11:9 – The plague of the first-born, the splitting of the sea, the drowning of the Egyptian soldiers.
Why did G-d command the mitzvah of Rosh Chodesh to Aharon, and not only to Moshe?
12:1 – As reward for his efforts in bringing about the plagues.
Up to what age is an animal fit to be a Pesach offering?
12:5 – One year.
Prior to the Exodus from Egypt, what mitzvot involving blood did G-d give to the Jewish People?
12:6 – Circumcision and Korban Pesach.
Rashi gives two explanations of the word “Pasachti .” What are they?
12:13 – “I had mercy” and “I skipped.”
Why were the Jews told to stay indoors during makat bechorot?
12:22 – Since it was a night of destruction, it was not safe for anyone to leave the protected premises of his home.
What was Pharaoh screaming as he ran from door to door the night of makat bechorot ?
12:31 – “Where does Moshe live? Where does Aharon live?”
Why did Pharaoh ask Moshe to bless him?
12:32 – So he wouldn't die, for he himself was a first-born.
Why did the Jewish People carry their matzah on their shoulders rather than have their animals carry it?
12:34 – Because the commandment of matzah was dear to them.
Who comprised the erev rav (mixed multitude)?
12:38 – People from other nations who became converts.
What three historical events occurred on the 15th of Nissan, prior to the event of the Exodus from Egypt?
12:41 – The angels came to promise that Sarah would have a son, Yitzchak was born, and the exile of the “covenant between the parts” was decreed.
What is the source of the “milk and honey” found in Eretz Yisrael ?
13:5 – Goat milk, date and fig honey.
The only non-kosher animal whose first-born is redeemed is the donkey. What did the donkeys do to “earn” this distinction?
13:13 – They helped the Jews by carrying silver and gold out of Egypt.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

שיעור אכילה כדי להתחייב בברכה אחרונה

על כל דבר שאדם אוכל, עליו לברך עליו “ברכה ראשונה”, כגון ברכת “שהכל” או “העץ”. ואפילו אם אינו אוכל אלא מעט מאותו מאכל, חייב לברך עליו, כל שבא לאכלו לשם אכילה. (אבל אם לא בא אלא לטעום מאותו מאכל בכדי לתקנו בהוספת תבלין וכדומה, אינו מברך על אכילה זו כלל). ולכן מי שלועס גומי לעיסה שיש בו טעם, אף על פי שאינו בולע אלא מעט מאד ממנו, מכל מקום חייב לברך על הנאתו מטעמו של הגומי לעיסה. וכן הבא לשתות איזה דבר, צריך לברך עליו אפילו אם בא לשתות רק טיפה אחת מאותו משקה.

אולם כל זה דוקא לענין ברכה ראשונה, אבל ברכה אחרונה אין מברכים אלא כאשר אכל מהמאכל “אכילה חשובה”, ושיעור אכילה חשובה, הוא שיעור “כזית”, כלומר עשרים ושבעה גרם, ובשתיה, השיעור הוא שיעור “רביעית”, שהיא שמונים ואחד גרם.

נוסף על כך, צריך שתהיה האכילה או השתיה בתוך שיעור זמן שתהיה האכילה או השתיה מצטרפות זו לזו. שהרי אם יאכל אדם במשך יום שלם שיעור “כזית” פת לחם, פירור אחר פירור, בודאי שאינו יכול לברך אחר כך ברכת המזון. אלא צריך שתהיה האכילה של שיעור “כזית”, כולה בתוך שיעור זמן של “אכילת פרס”, ונחלקו הפוסקים כמה הוא שיעור זה, שיש אומרים שהוא שיעור חמש דקות ויש אומרים שהוא שיעור של כשבע וחצי דקות (ויש עוד שיטות בזה). לכן נכון להזהר תמיד לאכול שיעור כזית (בפרט בסעודות השבת) בתוך ארבע וחצי דקות לצאת ידי חובת כל השיטות. (ובפרט ראוי להחמיר בזה בליל פסח, כי אכילת מצה כשיעור היא מצוה מן התורה, וכמו שביארנו במקומו, ומכל מקום אם קשה עליו הדבר, רשאי לאכול בתוך שיעור של כשבע וחצי דקות).

ולענין ברכה אחרונה על משקה, צריך שישתה רביעית מהמשקה (שהוא שיעור שמונים ואחד גרם) בבת אחת, שאם שתה והפסיק בין לגימה ללגימה, אינו מברך ברכה אחרונה כלל. ולכן, השותה מרק בכף, אינו מברך ברכה אחרונה על שתית אותו המרק, שהרי לא שתה ממנו שיעור רביעית בבת אחת, וכן השותה קפה או תה כשהם חמים, אינו מברך עליהם ברכה אחרונה, משום שאינו יכול לשתות ממנו בבת אחת.

The Amount One Must Eat in Order to Become Obligated to Recite an After-Blessing

For any food one eats, one must recite a blessing before eating the food, such as the “Shehakol” or “Ha’etz” blessings. Even if one only plans on eating a small amount of that food, one must nevertheless recite a blessing before eating it, as long as one is consuming it as a form of “eating” (as opposed to merely “tasting” a small amount of a given food in order to see if requires more spices and the like, in which case one would not recite a blessing at all). Thus, one who chews flavored chewing gum must recite a blessing before beginning the enjoyment of the flavor of the gum although one is only swallowing a minute amount. Similarly, before drinking any beverage, one must recite a blessing before drinking even a drop of that beverage (besides for water which only requires a blessing when one is drinking it to quench one’s thirst).

Nevertheless, the above only applies to blessings recited before eating. However, after-blessings (blessings recited after eating or drinking a given food or beverage) are only recited when one has eaten or drunk a “significant quantity.” A “significant quantity” is considered the amount of a “Kezayit” (twenty-seven grams) of food and a “Revi’it” (81 cc or 2.7 fluid ounces) of beverage.

Additionally, in order to qualify for reciting an after-blessing, the eating or drinking must be performed in a specific amount of time such that the various stages of eating or drinking can be combined and considered one big eating or drinking. This means that of one takes an entire day to consume a “Kezayit” of bread by eating one crumb after another, such an individual can certainly not recite Birkat Hamazon. Rather, one must consume a “Kezayit” of food within the amount of time it takes to finish half a loaf of bread. The Poskim disagree regarding exactly how much time this comes out to: Some say this equals five minutes while others say it equals approximately seven-and-a-half minutes. It is therefore correct to always make sure to eat a “Kezayit” (especially during the Shabbat meals) within four-and-a-half minutes in order to fulfill one’s obligation according to all opinions. (This is especially true on the Seder night when eating the correct amount of Matzah is a Torah obligation, as we have explained elsewhere. Nevertheless, if this proves too difficult for one to accomplish, one may eat the prescribed amount of Matzah within seven-and-a-half minutes as well.)

Regarding reciting an after-blessing on beverages, one must drink a “Revi’it” (2.7 fluid ounces) of the beverage in one shot (not one gulp; rather, drinking this amount continuously, without interruption), for if one interrupts between sips before reaching this prescribed amount, one should not recite an after-blessing at all. Thus, if one sips soup with a spoon, one will not recite an after-blessing on the soup, for one has not drunk a “Revi’it” of the beverage continuously. Similarly, if one sips hot tea or coffee, one should not recite an after-blessing on them, for one cannot drink a “Revi’it” of such hot beverages continuously.

Newsletter Parashat Vaera – Shabbat Mevarechim

January 18, 2023January 18, 2023 5782

בס״ד

ק׳ ק׳ שׁערי תפילה

Have a look at our website www.moorlane.info

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FOR MEMBERS OF THE BET HAKENESET

TO ALL MEMBERS OF THE CONGREGATION

You are requested to attend the

ANNUAL GENERAL MEETING OF THE CONGREGATION

ON Motzae Shabbat, January 28th 2023 at 8:15 pm prompt

AGENDA

1. Minutes of the 2022 Annual General Meeting

2. Matters arising from the Minutes

3. Parnas Presidente’s Report

4. Adoption of the Report

5. Treasurer’s Report and Presentation of Accounts

6. Discussion and Adoption of Report

7. *Election of Hon Officers and Members of the Mahamad

a) Parnas Presidente

b) Parnas Vice Presidente

c) Treasurer

d) Gabbai

e) Hon. Secretary

f) Ladies Committee Chair

g) Mahamad (6 members – sub-group duties to be defined)

8. Election of delegates to:

a) Manchester Shechita Board b) Manchester Jewish Rep Council

9. A.O.B.

CURRENT MEMBERS OF THE MAHAMAD

a) Parnas Presidente: Mordechai Maman

b) Parnas Vice Presidente: Benjamin Hassan

c) Treasurer: Yamin Ibgui

d) Gabbai: Eli Shoshana

e) Hon. Secretary: Dr David Marshall

f) Ladies Committee Chair: Mrs. Elaine Marshall

g) Mahamad: Mrs Loretta Hodari and Jacob Edelstein

Thank you in advance for attending – your support for this meeting is important.

On behalf of the Mahamad

*Nominations should reach the Hon. Secretary before SHABBAT enters on FRIDAY, January 27th 2023.

PLEASE NOTE: VOTING IS BY ATTENDANCE ONLY – PROXY VOTES ARE NOT VALID FOR AGM’s

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This שבת is שבת מברכים

Reminder there will be NO derasha

& instead we will have the

kahal recitation of Sefer Tehilim

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תפלה לחורף תשפ״ג

Winter Timetable 5783 – 2022/23

מוצאי שבת	ערבית )מוצ“ש(	שקיעה	מנחה שבת	סוף זמן קריאת שמע	הדלקת נרות	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Sunset	Minha	Shema before	Candle Lighting	Minha & Kabbalat Shabbat	Date	Parasha
PM	PM	PM	PM	AM	PM	PM
5:25	5:21	4:29	3:55	10:15	4:13	4:13	20/21 Jan	וארא (ש''מ)

Mincha followed by Seuda Shelishit

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1hr 15 min after Motzae Shabbat

THIS WEEK 6:40 pm

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Ladies Nach Group

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Please support our minyanim whenever possible

Updates will appear on the WhatsApp group

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

Abraham ben Esther

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Q & A on Parashat Vaera

Did G-d ever appear to Avraham and say “I am G-d”?
6:9 – Yes.
What cause did the forefathers have to question G-d?
6:9 — Although G-d swore to give them the Land, they never actually had control over it.
How was Moshe commanded to act towards Pharaoh?
6:13 – With the respect due a king.
How long did Levi live?
6:16 – 137 years.
Who was Aharon's wife? Who was her father? Who was her brother?
6:23 – Elisheva, daughter of Aminadav, sister of Nachshon.
Why are Yitro and Yosef both referred to as “Putiel”?
6:25 – Yitro fattened (pitem) cows for idol worship. Yosef scoffed (pitpet) at his evil inclination.
After which plague did G-d begin to “harden Pharaoh's heart”?
7:3 – After the sixth plague – shechin.
Why did Pharaoh go to the Nile every morning?
7:15 – To relieve himself. Pharaoh pretended to be a god who did not need to attend to his bodily functions. Therefore, he secretly used the Nile for this purpose.
Give two reasons why the blood was chosen as the first plague.
(a) 7:17 – Because the Nile was an Egyptian god. (b) 8:17 – Because an invading army first attacks the enemy's water supply, and G-d did the same.
How long did the plague of blood last?
7:25 – Seven days.
Why did the frogs affect Pharaoh's house first?
7:28 – Pharaoh himself advised the enslavement of the Jewish People.
What did Moshe mean when he told Pharaoh that the frogs would be “in you and in your nation”?
7:29 – He warned that the frogs would enter their intestines and croak.
What are “chamarim”?
8:10 – Piles.
Why didn't Moshe strike the dust to initiate the plague of lice?
8:12 – Because the dust protected Moshe by hiding the body of the Egyptian that Moshe killed.
Why were the Egyptian sorcerers unable to bring lice?
8:14 – The Egyptian sorcerers' magic had no power over anything smaller than a barley kernel.
What were the Egyptians likely to do if they saw the Jews slaughtering lambs?
8:22 – Stone the Jews.
Why didn't the wild beasts die as the frogs had?
8:27 – So the Egyptians would not benefit from their hides.
The dever killed “all the cattle of Egypt.” Later, boils afflicted their cattle. How can this be?
9:10 – In the plague of dever only the cattle in the fields died. The plague of shechin affected the surviving cattle.
Why did Moshe pray only after leaving the city?
9:29 – Because the city was full of idols.
What was miraculous about the way the hail stopped falling?
9:33 – The hailstones stopped in mid-air and didn't fall to the ground.

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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

שביתה בבתי הספר – הנהגת רבו של מרן זצ”ל

שאלה: האם מותר לעובדים במערכת החינוך, לפתוח בשביתה לשם שיפור תנאי העסקתם?

תשובה: בהלכה הקודמת ביארנו, שמותר לפועלים ועובדים העסוקים במקצוע מסויים, לתקן תקנות, או לפתוח בעיצומים, כדי לשפר את שכרם וכדומה. והבאנו את יסוד הדברים מתוך דברי חז”ל והפוסקים.

ועתה נבוא לדון לגבי עובדי מערכת החינוך, המורים והמורות, האם מותר להם לפי ההלכה לפתוח בשביתה או לא?

והחילוק בין כל העובדים במדינה, לבין עובדי מערכת החינוך, הוא ברור מאד, מאחר ובבתי הספר מלמדים את הילדים תורה ומצוות. והשבתת תלמוד תורה לשם העלאת שכר במציאות של היום, נראה שהדבר אסור מצד ההלכה.

ומרן רבינו עובדיה יוסף זצ”ל (בשו”ת יחוה דעת ח”ד עמוד רמז) הבא בהקשר לזה, את דברי רבותינו בגמרא (מסכת בבא בתרא דף כא.), “אמר רב יהודה אמר רב, ברם זכור לטוב אותו האיש, ויהושע בן גמלא שמו, שאלמלא הוא נשתכחה תורה מישראל, שבתחלה מי שהיה לו אב, היה אביו מלמדו תורה, מי שאין לו אב לא היה לומד תורה, שנאמר ולמדתם אותם את בניכם לדבר בם, וכו', התקינו שיהיו מושיבים מלמדי תינוקות בירושלים, שנאמר כי מציון תצא תורה ודבר ה' מירושלים, ועדיין מי שהיה לו אב, היה מעלה אותו לירושלים ומלמדו תורה, מי שאין לו אב לא היה עולה, ולא היה למד וכו', עד שבא יהושע בן גמלא ותיקן שיהיו מושיבים מלמדי תינוקות בכל מדינה ומדינה ובכל עיר ועיר. וכן פסק הרמב”ם (בפרק ב מהלכות תלמוד תורה הלכה א) וכל הפוסקים. והמקור לזה במסכת שבת (קיט:): אמר רב המנונא, לא חרבה ירושלים אלא על שביטלו בה תינוקות של בית רבן. אמר רבי שמעון בן לקיש משום רבי יהודה נשיאה, אין העולם מתקיים אלא בשביל הבל תינוקות של בית רבן, שהוא הבל שאין בו חטא. ואין מבטלים תינוקות של בית רבן אפילו לבנין בית המקדש.

ואם כן השביתה בבתי הספר שיש בה ביטול תורה לתלמידים, היא חטא גדול, שאפילו אם נניח שהמורים צודקים בתביעות שכר שלהם, שאין משכורתם מבטאת את המאמץ והיגיעה שלהם, הרי סוף סוף אין השביתה חלילה על פת לחם, ואין כל הצדקה להפקיר את אלפי ילדי ישראל לחסדי הרחוב ולבטלם מתלמוד תורה, בגלל הטבת שכר ושיפור תנאי העבודה.

והוסיף מרן זצ”ל, כי באמת הדבר ידוע, שלאחר שביתה כזאת, גם כשיחזרו התלמידים לספסל הלימודים לא יוכלו לתת לבם ודעתם לתלמודם כראוי, לאחר שהתנתקו מן התורה זמן מסויים, וכמו שאמרו חז”ל בירושלמי ברכות (פרק ח' הלכה ה') יום תעזבני יומים אעזבך. ובפרט שלפי הנראה שביתה כזאת אינה ליום או יומים, אלא עלולה להימשך זמן רב, ואחריתה מי ישורנה, וביטול הלימודים זמן ארוך יביא בהכרח את התלמידים להתדרדרות מוסרית לרבבות ילדי ישראל, במיוחד בימים אלה שהאווירה ברחוב מורעלת, והרבה ילדות עושה והרבה חברים רעים עושים, ומה יעשה אותו הבן שלא יחטא.

וכן פסק הגאון רבי משה פיינשטיין זצ”ל בשו”ת אגרות משה (חושן משפט סימן נט), שנראה שאף על פי שבעיקר דין השביתה של הפועלים, אפשר למצוא להם סמוכים בש”ס ובפוסקים, אולם שביתת מורים מתלמוד תורה הוא חטא גדול, שהרי אין העולם מתקיים אלא בזכות הבל פיהם של תינוקות של בית רבן, לכן אסור למורים מצד הדין לשבות כדי להעלות שכרם, שהרי אסור לאדם לחטוא בשביל להרויח ממון ולהיטיב את מצב פרנסתו, ורק אם באמת אין לו למורה כדי מחייתו, וקשה עליו ללמד את התלמידים ביישוב הדעת, ונראה בבירור שאם ישבות יום או יומים יוסיפו לו על שכרו, אולי יש מקום להתיר לו לשבות, משום עת לעשות לה' הפרו תורתך, שעל ידי כך יועיל שיוכל ללמדם אחר כך כהוגן מבלי לדאוג על מקור נוסף לפרנסה. ומכל מקום גם בזה צריך ישוב הדעת גדול לאמוד הענין היטב ולשקול בפלס כל הפרטים הנוגעים לזה. וצריך להתרחק מזה עד כמה שאפשר. עד כאן דבריו.

ולפי זה, כתב מרן זצ”ל במציאות של היום, אין מקום להתיר למורים לשבות מללמד תורה לילדי ישראל. ולא תהיה כזאת בישראל. ואף על פי שעיקר מצות תלמוד תורה מוטלת על אבות התלמידים, מכל מקום המורים שיודעים ללמד תורה לתינוקות של בית רבן, ונעשו מומחים במקצוע לימוד התורה, גם עליהם מוטלת החובה ללמד את ילדי ישראל תורה, כמו שפסק הרמב”ם (בפרק א מהלכות תלמוד תורה) וזו לשונו: “מצוה על כל חכם וחכם מישראל ללמד את כל התלמידים תורה אף על פי שאינם בניו, שנאמר ושננתם לבניך, מפי השמועה למדו בניך אלו תלמידיך, שהתלמידים קרויים בנים, שנאמר ויצאו בני הנביאים”.

והרי הדבר ברור שאם שובתים המורים, התלמידים מתבטלים מתלמוד תורה, וכן בימי החופש הגדול, רובם ככולם מתבטלים מתלמוד תורה, ואין האבות מחזיקים אותם ללמדם בגלל טרדתם בפרנסת ביתם, חוץ מאחד מעיר ושנים ממשפחה החרדים לדבר ה' שלומדים אתם שעות מספר בכל יום. ולכן אין ספק שיש בזה איסור ביטול תורה אם ישבתו המורים.

לפיכך חובת כל המורים יראי ה' וחושבי שמו הנאמנים לתורתינו הקדושה, להתקומם כאיש אחד חברים נגד השבתת מערכת החינוך, הנוגדת את דעת התורה וההלכה, ויאבקו לשיפור מעמדם ושכרם בדרכים אחרות. ואם בכל זאת חס ושלום תפרוץ שביתה, ולא יוכלו להפר אותה, עליהם לעשות מאמץ עליון לאסוף את התלמידים לבתי כנסיות ולבתי מדרשות, או אפילו לבתיהם, בתקופת ימי השביתה, וללמדם דעת ומוסר השכל, צדק ומשפט ומישרים.

ובספרינו “אביר הרועים” (חלק א), הבאנו את דברי מרן זצ”ל, שסיפר על הרב שלימדו תורה בילדותו, הוא רבי שלמה עבו זצ”ל, שהיה אוסף את התלמידים לבית הכנסת גם בשבתות ובחגים, ומלמדם תורה בצורה נעימה, והיה מעניק לתלמידיו האהובים פרסים שרכש על חשבונו, על כל תשובה שהיו משיבים לו כהוגן. ומכל תלמידיו, לא נמצא אחד שלא המשיך אחר כך בלימודיו בישיבה, מרוב אהבתם לרבם זה, שהיה מלמדם תורה באהבה לשם שמים.

Striking in a School System and the Behavior of the Rabbi of Maran zt”l

Question: May individuals working in the educational system go on strike in order to improve their working conditions?

Answer: We have explained in the previous Halacha that it is permissible for workers in a certain trade to establish enactments and go on strike in order to have their wages raised and the like. We have brought sources for this law from the words of the Gemara and the Poskim.

We must now discuss the law regarding those who work in the education system, namely teachers. May they go on strike for the same reasons or not?

The distinction between workers in other professions and those who work in education is quite clear, since in schools and yeshivas, children are taught Torah and Mitzvot. It would seem that in today’s reality, halting Torah education by striking in order to receive higher wages is forbidden according to Halacha.

Maran Harav Ovadia Yosef Zt”l quotes (in his Responsa Yechave Da’at, Volume 4, page 247) a related Gemara (Baba Batra, 21a): “Rav Yehuda said in the name of Rav: This man, named Yehoshua ben Gamla, should be remembered for good, for without him the Torah would have been forgotten from the Jewish nation. Originally, whoever had a father would be taught Torah by his father and whoever did not have a father would not be taught Torah at all, as the verse states, ‘And you shall teach them to your sons to speak in them.’ The Sages enacted that teachers should be installed in Jerusalem, as the verse states, ‘For Torah shall come forth from Zion and the word of Hashem from Jerusalem.’ Still, however, whoever had a father would be brought to Jerusalem to learn Torah but whoever did not have a father would not come and would not learn. This was until Yehoshua ben Gamla came along and instituted that teachers were to be installed in every province and every city.” The Rambam (Chapter 2 of Hilchot Talmud Torah, Halacha 1) and all other Poskim rule likewise. The basis for this is also based on the Gemara in Masechet Shabbat (119b) which states: “Rav Hamnuna said: Jerusalem was destroyed only because they interrupted the Torah learning of young children. Rabbi Shimon ben Lakish said in the name of Rabbi Yehuda Nessiah: The world exists only in the merit of the breath of young children, for this breath contains no sins. Young children’s Torah learning is not even interrupted for the building of the Bet Hamikdash.”

Based on this, when school-teachers go on strike, this interrupts the Torah learning of the children and this is indeed a great sin. Even if the teachers are correct in their claim that their wages do not represent the amount of toil and effort they invest in their work, at the end of the day, they are not striking because they, G-d-forbid, lack bread to eat; there is therefore no justification for them to allow Jewish children to wander in the streets or rot at home by interrupting their Torah study in order to receive a raise or better working conditions.

Maran Zt”l adds that it is well-known that even when such a strike ends and the children return to school, they will not be able to focus on their studies like they used to after having being disconnected from Torah study for a while, as our Sages teach us in Talmud Yerushalmi Masechet Berachot (Chapter 8, Halacha 5), “If you leave me for one day, I shall leave you for two.” This is especially true since strikes of this nature do not last only a day or two; rather, they tend to last for a much longer period of time. Interrupting students’ Torah study for a prolonged amount of time will certainly lead to an ethical deterioration in countless Jewish children, especially nowadays when there is a poisonous atmosphere on the streets. A child can quite easily be persuaded to stray and, G-d-forbid, sin.

Indeed, Hagaon Harav Moshe Feinstein zt”l rules likewise in his Responsa Igrot Moshe (Choshen Mishpat, Chapter 59) where he writes that “Sources for striking can be found throughout the Talmud and Poskim, teachers going on strike and interrupting Torah study is a great sin, for the world only exists due to the merit of the breath of children’s Torah learning. It is therefore halachically forbidden to strike in order to receive higher salaries, for a person may not sin in order to earn money or improve his livelihood. Only if the teacher truly lacks basic sustenance and cannot teach the children with peace of mind and he sees that going on strike for a day or two will certainly cause his employers to raise his wages is there possibly room to allow him to strike because of the verse, “A time to do for Hashem, they have abolished your Torah,” meaning that by doing this he will be able to teach Jewish children in the future with peace of mind without having to worry about an additional source of income. Even this, however, requires careful scrutiny in order to ascertain all of the variables involved in one’s personal situation. One should stay as far away from this as much as possible.”

Based on these words and today’s reality, there is no room for teachers or rabbis to strike and interrupt the Torah study of Jewish children. Although the primary Mitzvah of teaching Torah rests on the fathers of the students, nevertheless, the teachers who know how to teach Jewish children Torah and have become experts in this field are also obligated to teach Torah to the children of the Jewish nation, as the Rambam states (Chapter 1 of Hilchot Talmud Torah): “It is a Mitzvah upon every Jewish scholar to teach all of the students Torah, even if they are not his children, as the verse states, ‘And you shall teach your sons’- about which the Oral Torah has expounded refers to one’s students who are likewise called ‘sons,’ as the verse states, ‘And the sons of the prophets went out.’”

It is quite clear that if the teachers strike, the students will not study Torah as is usually the case during the vacation months when the children are idle from Torah study and their fathers do not push them to learn since they are occupied with their jobs besides for a small handful of children who actually do learn some Torah for several hours a day. There is thus no doubt that the teachers striking will cause the sin of interruption of Torah study.

Therefore, all teachers and rabbis who fear Hashem and are loyal to his Torah must come together in agreement and ban striking against the educational system, for this is in opposition of our holy Torah and the guidelines of Halacha. They should find alternate means and tactics by which to negotiate higher wages and improved working conditions. If a strike occurs in any case, G-d-forbid, the teachers must exert superhuman effort in order to gather all of the students in synagogues and Houses of Study or even in their own houses in order to teach them Torah until the conclusion of the strike.

In the biography of Maran Zt”l’s earlier years, “Abir Ha’Ro’im” (Part I), the author quotes Maran Zt”l who recounts that the rabbi who taught him in his younger years, Rabbi Shlomo Abu zt”l, would gather the children to synagogues and Houses of Study even on Shabbatot and holidays and would teach them Torah in a pleasant and sweet manner and would shower his beloved students with prizes and gifts which he had purchased with his own money for every correct answer they would offer. There was not one of his students who did not continue his higher studies in the yeshiva system due to their intense love for their Rebbe who would teach them Torah lovingly and for sake of Heaven.

The Custom of the “Commemoration of the Half-Shekel”- The Seventh of Adar

מגילת אסתר

Matanot La’Evyonim

טחינת מיני תבלין בשבת – המשך דיני טוחן

Grinding Various Kinds of Spices on Shabbat-

The Laws of Grinding Continued

פרטים בדיני טחינה בשבת

Some Details Regarding Grinding on Shabbat

The Significance of Tu Bishvat

שיעור אכילה כדי להתחייב בברכה אחרונה

The Amount One Must Eat in Order to Become Obligated to Recite an After-Blessing

שביתה בבתי הספר – הנהגת רבו של מרן זצ”ל

Striking in a School System and the Behavior of the Rabbi of Maran zt”l

טחינת מיני
תבלין בשבת – המשך דיני טוחן

Grinding Various
Kinds of Spices on Shabbat-

The Laws of
Grinding Continued

פרטים בדיני
טחינה בשבת

Some Details Regarding
Grinding on Shabbat