Newsletter Parashat Emor

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Have a look at our website www.moorlane.info 
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THIS SHABBAT
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It is with great regret & sadness

that we inform the Kahal of the פטירה of


Rhona Radnor (née Eskanazy)  ע״ה

 

sister of our member

Jeffrey Eskenazi ש״י


Mrs Radnor is the daughter of Charlie Eskenazi

 who was a long-standing member of the Cheetham Hill Road executive.

מן השמים תנחמו

אריכות ימים

 

Moorlanenews 

would like to use this opportunity

to send their heartfelt condolences

to all the Eskenazi family

*******
NEXT SHABBAT
Shabbat Morning Time Changes

Dear Members and Friends,

The Mahamad would like to propose that the beginning of the Shabbat Shacharit service be changed from 8.45 to 9.00 for the following months till the clocks are put back in October.

The later start over the summer months when Shabbat goes out later will allow the services to start at a more convenient time for families.

We hope this will meet with your approval and we intend to start from May 21st, Shabbat Behar, with best wishes,

 

The Mahamad

****
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Summer Season 5:00 pm 
followed by Pirke Avot 5:50 pm
 Mincha 6 pm
********
Please support our minyanim whenever possible
Updates will appear on the WhatsApp group image.png
If anyone needs any help getting to or from the minyanim 
please contact one of the members of the Mahamad
*****
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Please pray for the 
refua shelema of 
Sulcha bat Mazal
*********************

לוח זמני תפלה לקיץ תשפ״ב

Summer Timetable 5782 – 2022

מוצאי שבת

ערבית

)מוצ”ש(

סוף זמן קראת שמע

זמן
שבת

פלג מנחה (תה״ד)

פלג מנחה (לבוש)

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Shema to be read before

Candles to be
lit by

 

Earliest Candle
lighting

Minha & Kabbalat Shabbat*

Date

Parasha

PM

PM

AM

PM

PM

PM

PM

 

 

10:06

10:02

9:08

8:44

7:59

7:22

7:10

13/14
May

אמור

מנחה on שבת Day

 throughout the summer weeks

will be at 6 pm

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

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Would you like to do some Keriat Hatorah – Torah reading?
Committed to doing a reading and finding it hard?
Need to cancel or make a change?
Want to be added to the Keriat HaTorah roster?
Please contact Yehoshua Jacobs
**************
Q & A Parashat Emor
  1. Which male descendants of Aharon are exempt from the prohibition against contacting a dead body?
    21:1 – Challalim – those disqualified from the priesthood because they are descended from a relationship forbidden to a kohen.
  2. Does a kohen have an option regarding becoming ritually defiled when his unmarried sister passes away?
    21:3 – No, he is required to do so.
  3. How does one honor a kohen?
    21:8 – He is first in all matters of holiness. For example, a kohen reads from the Torah first, and is usually the one to lead the blessings before and after meals.
  4. How does the Torah restrict the Kohen Gadol with regard to mourning?
    21:10-12 – He may not allow his hair to grow long, nor attend to his close relatives if they die, nor accompany a funeral procession.
  5. The Torah states in verse 22:3 that one who “approaches holy objects” while in a state of tumah (impurity) is penalized with excision. What does the Torah mean by “approaches”?
    22:3 – Eats.
  6. What is the smallest piece of a corpse that is able to transmit tumah?
    22:5 – A piece the size of an olive.
  7. Who in the household of a kohen may eat terumah?
    22:11 – He, his wife, his sons, his unmarried daughters and his non-Jewish slaves.
  8. If the daughter of a kohen marries a “zar” she may no longer eat terumah. What is a zar?
    22:12 – A non-kohen.
  9. What is the difference between a neder and a nedavah?
    22:18 – A neder is an obligation upon a person; a nedavah is an obligation placed upon an object.
  10. May a person slaughter an animal and its father on the same day?
    22:28 – Yes. The Torah only prohibits slaughtering an animal and its mother on the same day.
  11. How does the Torah define “profaning” the Name of G-d?
    22:32 – Willfully transgressing the commandments.
  12. Apart from Shabbos, how many days are there during the year about which the Torah says that work is forbidden?
    23:7-36 – Seven.
  13. How big is an omer?
    23:10 – One tenth of an eipha.
  14. On what day do we begin to “count the omer”?
    23:15 – On the 16th of Nissan.
  15. Why do we begin counting the omer at night?
    23:15 – The Torah requires counting seven complete weeks. If we begin counting in the daytime, the seven weeks would not be complete, because according to the Torah a day starts at nightfall.
  16. How does the omer differ from other minchah offerings?
    23:16 – It was made from barley.
  17. The blowing of the shofar on Rosh Hashanah is called a “zichron teruah” (sound of remembrance). For what is it a reminder?
    23:24 – The akeidas (binding of) Yitzchak.
  18. What is unusual about the wood of the esrog tree?
    23:40 – It has the same taste as the fruit.
  19. Who was the father of the blasphemer?
    24:10 – The Egyptian killed by Moshe (Shemos 2:12).
  20. What is the penalty for intentionally wounding one's parent?
    24:21 – Death.
******
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

שמיעת מוזיקה וכלי נגינה בימי הספירה

מזמן שנחרב בית המקדש, אסרו רבותינו לשמוע קול שיר בכלי נגינה (כן מבואר
בגמרא במסכת גיטין דף ז.). כלומר, לשיר בפה, מותר. אך לשמוע מוזיקה בכלי נגינה
אסור. אלא אם מדובר בשמחה של מצוה, שאז יש להקל בדבר, וכפי שנהגו בכל תפוצות
ישראל, שבשמחות של מצוה, כמו שמחת נשואין של חתן וכלה וכדומה, מביאים נגנים ושרים
שם שירות ותשבחות לכבוד ה' יתברך
.

ובדורות האחרונים רבותינו הפוסקים האריכו בדין זה, והעלו למעשה שמותר מן
הדין לשמוע מוזיקה מלווה בכלי נגינה כשהיא מוקלטת, ברדיו או טייפ וכדומה, אפילו
שלא בשמחה של מצוה. וכן המנהג פשוט אפילו אצל גדולי עולם חסידים וצדיקים, ששומעים
שירי קודש ונגינות מוקלטות שמעוררים את הלב להדבק בה' ונותנים מרגוע ומנוחת הנפש
.

אבל לגבי ימי הספירה, שכפי שביארנו, אירעו בהם מאורעות מצערים של פטירת
עשרים וארבע אלף תלמידי רבי עקיבא, כתב הגאון רבי משה פיינשטיין זצ”ל (אגרות
משה או”ח סימן קסו), שיש להחמיר שלא לשמוע מוזיקה אפילו כשהיא מוקלטת.
וכדבריו כתבו עוד מגדולי האחרונים, ובתוכם גם מרן רבינו עובדיה יוסף זצ”ל
.

ולפיכך למרות שבכל ימות השנה אנו מיקלים לשמוע מוזיקה מוקלטת, אך בימי
ספירת העומר נכון להחמיר בדבר
.

אולם בשמחה של מצוה, כגון במסיבת בר מצוה, או ברית מילה, או סיום מסכת
וכדומה, מותר לשמוע שירי קודש ונגינות המלוות בכלי נגינה, שמאחר ומדובר בשמחה של
מצוה, יש להקל בדבר. שהרי אפילו בעיקר תקנת חז”ל שלא לנגן בכלי שיר מאז שנחרב
בית המקדש, במקום שמחה של מצוה היקלו, ואם כן הוא הדין בימי הספירה
.

ומרן רבינו עובדיה יוסף זצ”ל כתב בזה עוד (בספרו על יום טוב, עמוד
רנט), שאם מעונינים לערוך שמחת הכנסת ספר תורה בתוך ימי הספירה, מותר לעשותה אפילו
בכלי זמר, שהרי מדובר בשמחה של מצוה גדולה
.

Listening to Music During the Omer

From the time the Bet Hamikdash was destroyed, our
Sages prohibited listening to songs accompanied by musical instruments (see
Gittin 7a). This means that while merely singing vocally is permissible,
hearing songs with musical accompaniment is forbidden, excluding a celebration
of a Mitzvah in which case there is room for leniency. Indeed, the prevalent
custom throughout the entire Jewish nation is to bring musicians who play and
sing songs of praise and gratitude to Hashem at celebrations of a Mitzvah, such
as at weddings and the like.

In more recent generations, the great Poskim have
discussed this matter lengthily and they conclude that, according to the letter
of the law, it is permissible to listen to songs with musical accompaniment
when this music is recorded, such as on the radio, tape, etc. even if this is
not being done in the context of a celebration of a Mitzvah. This custom is
widespread among many great and pious luminaries who listen to recorded holy
songs and music which uplift one in the service of Hashem and bring peace an
tranquility to the soul.

Nevertheless, regarding the days of the Omer
counting period when, as we have explained previously, the tragic event of the
death of Rabbi Akiva’s twenty-four thousand students occurred, Hagaon Harav
Moshe Feinstein zt”l (see Igrot Moshe, Orach Chaim, Volume 1,
Chapter 166) writes that one must act stringently and not listen even to
recorded music. Several other great Poskim rule likewise, including Maran
Rabbeinu Ovadia Yosef zt”l.

Thus, although we rule leniently throughout the rest
of the year and allow listening to recorded music, during the Omer period, one
should act stringently and abstain from doing so.

Nevertheless, during a Mitzvah celebration, such as
a Bar Mitzvah, Berit Milah, Siyum Masechet (meal marking the
completion of a Talmudical tractate), and the like, it is permissible to play
and listen to songs of holiness with musical accompaniment since even when our
Sages prohibited playing instrumental music after the destruction of the Bet
Hamikdash, they ruled leniently regarding Mitzvah celebrations. Thus, the same
would apply to the days of the Omer in that there is room for leniency in this
regard.

Maran Rabbeinu Ovadia Yosef zt”l adds
(in his Chazon Ovadia-Yom Tov, page 259) that if one wishes to hold a Hachnassat
Sefer Torah
 (Torah dedication celebration) during the Omer, it will be
permissible to do so even with musical accompaniment since this celebration is
considered a great Mitzvah.

Newsletter Parashat Kedoshim

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Have a look at our website www.moorlane.info 
*********
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THIS SHABBAT
SUMMER SEASON BEGINS
5:00 pm 
followed by
Pirke Avot 5:50 pm
 Mincha 6 pm
********
Please support our minyanim whenever possible
Updates will appear on the WhatsApp group image.png
If anyone needs any help getting to or from the minyanim 
please contact one of the members of the Mahamad
*****
image.png
Please pray for the 
refua shelema of 
Sulcha bat Mazal
*********************

לוח זמני תפלה לקיץ תשפ״ב

Summer Timetable 5782 – 2022

מוצאי שבת

ערבית

)מוצ”ש(

סוף זמן קראת שמע

זמן
שבת

פלג מנחה (תה״ד)

פלג מנחה (לבוש)

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Shema to be read before

Candles to be
lit by

 

Earliest Candle
lighting

Minha & Kabbalat Shabbat*

Date

Parasha

PM

PM

AM

PM

PM

PM

PM

 

 

9:51

9:47

9:14

8:32

7:48

7:12

7:00

6/7
May

קדושים

מנחה on שבת Day

 throughout the summer weeks

will be at 6 pm

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

image.png
Would you like to do some Keriat Hatorah – Torah reading?
Committed to doing a reading and finding it hard?
Need to cancel or make a change?
Want to be added to the Keriat HaTorah roster?
Please contact Yehoshua Jacobs
**************
Q & A Parashat Kedoshim
  1. Why was Parshat Kedoshim said in front of all the Jewish People?
    19:2 – Because the fundamental teachings of the Torah are contained in this Parsha.
  2. Why does the Torah mention the duty to honor one's father before it mentions the duty to honor one's mother?
    19:3 – Since it is more natural to honor one's mother, the Torah stresses the obligation to honor one's father.
  3. Why is the command to fear one's parents followed by the command to keep Shabbat?
    19:3 – To teach that one must not violate Torah law even at the command of one's parents.
  4. Why does Shabbat observance supersede honoring parents?
    19:3 – Because the parents are also commanded by Hashem to observe Shabbat. Parents deserve great honor, but not at the “expense” of Hashem's honor.
  5. What is “leket”?
    19:9 – “Leket” is one or two stalks of grain accidentally dropped while harvesting. They are left for the poor.
  6. In Shemot 20:13, the Torah commands “Do not steal.” What does the Torah add when it commands in Vayikra 19:11 “Do not steal”?
    19:11 – The Torah in Vayikra prohibits monetary theft. In Shemot it prohibits kidnapping.
  7. “Do not do wrong to your neighbor” (19:13). To what “wrong” is the Torah referring?
    19:13 – Withholding wages from a worker.
  8. By when must you pay someone who worked for you during the day?
    19:13 – Before the following dawn.
  9. How does Rashi explain the prohibition “Don't put a stumbling block before a sightless person”?
    19:13 – Don't give improper advice to a person who is unaware in a matter. For example, don't advise someone to sell his field, when in reality you yourself wish to buy it.
  10. In a monetary case involving a poor person and a rich person, a judge is likely to wrongly favor the poor person. What rationale does Rashi give for this?
    19:15 – The judge might think: “This rich person is obligated to give charity to this poor person regardless of the outcome of this court case. Therefore, I'll rule in favor of the poor person. That way, he'll receive the financial support he needs without feeling shame.”
  11. When rebuking someone, what sin must one be careful to avoid?
    19:17 – Causing public embarrassment.
  12. It's forbidden to bear a grudge. What example does Rashi give of this?
    19:18 – Person A asks person B: “Can I borrow your shovel?” Person B says: “No.” The next day, B says to A: “Can I borrow your scythe?” A replies: “Sure, I'm not stingy like you are.”
  13. The Torah forbids tattooing. How is a tattoo made?
    19:28 – Ink is injected into the skin with a needle.
  14. How does one fulfill the mitzvah of “hadarta p'nei zaken”?
    19:32 – By not sitting in the seat of elderly people, and by not contradicting their statements.
  15. What punishment will never come to the entire Jewish People?
    20:3 – “Karet” — being spiritually “cut off.”
  16. What penalty does the Torah state for cursing one's parents?
    20:9 – Death by stoning.
  17. When the Torah states a death penalty but doesn't define it precisely, to which penalty is it referring?
    20:10 – Chenek (strangulation).
  18. What will result if the Jewish People ignore the laws of forbidden relationships?
    20:22 – The land of Israel will “spit them out.”
  19. Which of the forbidden relationships listed in this week's Parsha were practiced by the Canaanites?
    20:23 – All of them.
  20. Is it proper for a Jew to say “I would enjoy eating ham”?
    20:26 – Yes.
******
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

עוד מנהגים השייכים לימי הספירה

יש נוהגים בימי ספירת העומר (עד יום ל”ד בעומר) שלא ללבוש בגד חדש
שצריך לברך על לבישתו ברכת שהחיינו (דהיינו בגד חדש שיש שמחה בלבישתו כמו חולצה
חדשה וכדומה, אבל בגד כמו גופיה שאין מברכים עליו שהחיינו, לכל הדעות מותר ללבשו
בימי הספירה). ויש מקילים בזה ללבוש בגד חדש
.

יש מחמירים שלא לתפור ולתקן בגדים חדשים בימי ספירת העומר, ומנהגינו להקל בזה,
ואף להנוהגים איסור בזה, מכל מקום אם עושה כן לצורך חתן שעומד לינשא בל”ד
לעומר, אין בזה מנהג להחמיר כלל
.

לדעת מרן הרב עובדיה יוסף זצ”ל, אין כל איסור או חומרא, להיזהר שלא
לברך שהחיינו על פרי חדש בימי ספירת העומר, ואותם שנהגו כן, באו לידי מנהג זה
בטעות מפני שכך הדין בימי בין המצרים, שבהם אין לברך שהחיינו על פרי חדש, אך בימי
ספירת העומר אין מנהג להחמיר בזה כלל, מפני שימי הספירה אינם ימי אבל, כימי בין
המצרים שבהם אירעו חורבן בית המקדש ושאר פורענויות, ולכן אין לברך שהחיינו וקיימנו
והגענו “לזמן הזה”, על זמן שנועד לפורענות לכלל האומה, אבל ימי הספירה
אינם נחשבים ימי פורענות, ואדרבא, כתב הרמב”ן שקדושת ימי הספירה כימי חול
המועד, ולכן אין להחמיר בזה כלל
.

אבל לעניין לבישת בגד חדש בימי הספירה, ראוי להחמיר בזה בימי הספירה שלא
ללבוש בגד חדש, ואם יש צורך בלבישתו, נכון להדר וללבשו ביום שבת, ואז גם יוכל לברך
עליו שהחיינו. וכן במקום שמחת בר מצוה או ברית מילה יש להקל ללבוש בגד חדש בימי
הספירה
.

More Customs Observed During the Omer
Counting Period

Some have the custom that during the Omer counting
period (until the 34th day of the Omer), one does not wear a
new garment which requires the recitation of the “Shehecheyanu” blessing
(i.e. a new garment which causes the wearer joy, such as a new shirt and the
like; however, a new garment which does not require a “Shehecheyanu
blessing, such as an undershirt and the like, may be worn during the Omer
period according to all opinions). Some rule leniently and allow wearing new
clothing.

Some act stringently and abstain from sewing and
altering new clothes during the Omer period; however, our custom is to be
lenient in this regard. Even according to those who are customarily stringent,
nevertheless, if this is being done for a bride or groom who is getting married
on the 34th day of the Omer, there is no custom to be stringent
at all.

According to Maran Rabbeinu Ovadia Yosef zt”l,
there is no reason to be stringent and abstain from reciting a “Shehecheyanu
blessing on a new fruit during the Omer counting period. Those who have
observed this custom have done so in error, for they have confused this period
with the “Three Weeks” prior to the Ninth of Av during which time one should
not recite a “Shehecheyanu” blessing on a new fruit. However, during the
Omer counting period, there is no such custom to be stringent, for the days of
the Omer are not days of mourning as are the “Three Weeks” during which the
destruction of the Bet Hamikdash and other tragedies occurred. It is for this
reason that it is inappropriate to recite the “Shehecheyanu” blessing
which translates to “Blessed is He… Who has allowed us to live, to exist, and
to reach this time” about a period which is designated as a time of
national tragedy. On the other hand, the period of the Omer is not considered a
tragic time; on the contrary, the Ramban writes that the holiness of the days
of the Omer counting is tantamount to that of Chol Hamo’ed. There is therefore
no reason to act stringently in this regard.

Nonetheless, it is proper to act stringently with
regards to wearing new garments during the Omer. If there is truly a necessity
to wear a new garment, one should try to wear it on Shabbat in which case one
may also recite the “Shehecheyanu” blessing. Similarly, one may act
leniently and wear a new garment during the Omer period in honor of a Bar
Mitzvah or Berit Milah celebration.

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Newsletter Parashat Achare – Shabbat Mevarechim

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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
****
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Sunday 1st & Monday 2nd May
*****
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Moorlanenews
would like to express their condolences
to 
Mrs Dalia Warwick,
Michael & Daniel Warwick 
all the family 
on the passing away 
of her husband & father
Mr John Warwick
Wishing them long & healthy life
****
Please support our minyanim whenever possible
Updates will appear on the WhatsApp group image.png
If anyone needs any help getting to or from the minyanim 
please contact one of the members of the Mahamad
*****
image.png
Please pray for the 
refua shelema of 
Sulcha bat Mazal
*********************

לוח זמני תפלה לקיץ תשפ״ב

Summer Timetable 5782 – 2022

מוצאי שבת

ערבית

)מוצ”ש(

סוף זמן קראת שמע

זמן
שבת

פלג מנחה (תה״ד)

פלג מנחה (לבוש)

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Shema to be read before

Candles to be
lit by

 

Earliest Candle
lighting

Minha & Kabbalat Shabbat*

Date

Parasha

PM

PM

AM

PM

PM

PM

PM

 

 

9:35

9:31

9:21

8:20

7:37

7:02

6:45

29/30
Apr

אחרי (ש''מ) )מחר חודש(

מנחה on שבת Day

 throughout the summer weeks

will be at 6 pm

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

image.png
Would you like to do some Keriat Hatorah – Torah reading?
Committed to doing a reading and finding it hard?
Need to cancel or make a change?
Want to be added to the Keriat HaTorah roster?
Please contact Yehoshua Jacobs
**************
Q & A Parashat Achare
  1. Why does the Torah emphasize that Parshas Acharei Mos was taught after the death of Aaron's sons?
    16:1 – To strengthen the warning not to enter the Kodesh Kodashim except on Yom Kippur.
  2. What is the punishment for a Kohen Gadol who inappropriately enters the Kodesh Kodashim?
    16:2 – Death.
  3. How long did the first Beis Hamikdash exist?
    16:3 – 410 years.
  4. What did the Kohen Gadol wear when he entered the Kodesh Kodashim?
    16:4 – Only the four linen garments worn by an ordinary Kohen.
  5. How many times did the Kohen Gadol change his clothing and immerse in the mikveh on Yom Kippur?
    16:4 – Five times.
  6. How many times did he wash his hands and feet from the Kiyor (copper laver)?
    16:4 – Ten times.
  7. The Kohen Gadol offered a bull Chatat to atone for himself and his household. Who paid for it?
    16:6 – The Kohen Gadol.
  8. One of the goats that was chosen by lot went to Azazel. What is Azazel?
    16:8 – A jagged cliff.
  9. Who is included in the “household” of the Kohen Gadol?
    16:11 – All the Kohanim.
  10. For what sin does the goat Chatat atone?
    16:16 – For unknowingly entering the Beit Hamikdash in the state of tumah.
  11. After the Yom Kippur service, what is done with the four linen garments worn by the Kohen Gadol?
    16:23 – They must be put into geniza and not be used again.
  12. Where were the fats of the Chatat burned?
    16:25 – On the outer Mizbe'ach.
  13. Who is solely responsible for attaining atonement for the Jewish People on Yom Kippur?
    16:32 – The Kohen Gadol.
  14. From one point in history, installation of the Kohen Gadol through anointing was no longer used but was conducted by donning the special garments of that office. From when and why?
    16:32 – Anointing ceased during the kingship of Yoshiahu. At that time, the oil of anointing was hidden away.
  15. What is the penalty of karet?
    17:9 – One's offspring die and one's own life is shortened.
  16. Which categories of animals must have their blood covered when they are slaughtered?
    17:13 – Non domesticated kosher animals and all species of kosher birds.
  17. When a person eats a kosher bird that was improperly slaughtered (a neveilah), at what point does he contract tumah?
    17:15 – When the food enters the esophagus.
  18. The Torah commands the Jewish People not to follow the “chukim” of the Canaanites. What are the forbidden “chukim”?
    18:3 – Their social customs.
  19. What is the difference between “mishpat” and “chok”?
    18:4 – A “mishpat” conforms to the human sense of justice. A “chok” is a law whose reason is not given to us and can only be understood as a decree from Hashem.
  20. May a man marry his wife's sister?
    18:18 – Yes, but not during the lifetime of his wife.
******
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

מנהגי אבילות בימי הספירה

המנהג בכל תפוצות ישראל שלא
לשאת אשה בימי הספירה מפסח ועד ל”ד לעומר
.

ובתשובות
הגאונים (הם חכמי ישראל שחיו קודם תקופת הראשונים) מובא מקור המנהג שלא לשאת אשה
בימים אלו, משום מנהג אבילות, שכך אמרו חכמים (יבמות סב:), שנים עשר אלף זוגות
תלמידים היו לו לרבי עקיבא, וכולם מתו בין פסח לעצרת (חג השבועות), מפני שלא נהגו
כבוד זה בזה. וכולם מתו באסכרא. (אסכרה הוא חולי המביא לדום נשימה
).

והטעם
שמיום ל”ד לעומר כבר נוהגים לשאת אשה, מבואר על פי מה שכתב בספר המנהיג
(דף עב עמוד ב, חיברו רבי
אברהם ברבי נתן הירחי הראב”ן, שחי בלוניל ונפטר בשנת תתקע”ה 1215) בשם
רבינו זרחיה הלוי (הרז”ה בעל המאור) שמצא כתוב בספר קדמון הבא מספרד, שכולם
מתו מפסח ועד פרוס עצרת, ומאי פרוס, פורסא פלגא
(דהיינו “פרוס” פירושו חצי מהתקופה שקודמת
לשבועות) כדתנן, (כמו ששנינו
), שואלין בהלכות הפסח קודם הפסח שלושים יום, ופלגא דידהו,
דהיינו ט”ו יום קודם עצרת. וכן כתבו עוד מרבותינו הראשונים, וביארו שאם נסיר
חמשה עשר מארבעים ותשעה יום שבין פסח לעצרת נשארו שלושים וארבעה ימים, ומכל מקום
ביום ל”ד לעומר בבוקר, כבר מותר לשאת אשה משום שמקצת היום ככולו לענין
אבילות, וכיון שכבר עבר קצת מיום ל”ד אין צריך יותר לנהוג אבילות
.

ומנהג
האשכנזים שנושאים נשים בל”ג לעומר וכך פסק הרמ”א (סימן תצ”ג), וזאת
מפני שהם סוברים, שביום ל”ג לעומר כבר פסקו תלמידי רבי עקיבא למות, שכך כתבו
כמה ראשונים (ומהם בעל ספר המנהיג), שקבלה בידם שביום ל”ג פסקו מלמות, ואף
בליל ל”ג לעומר יש מהאשכנזים שנוהגים להקל לשאת אשה
.

מותר
לעשות סעודת אירוסין (תנאים, כלומר, סגירת השידוך) בימי ספירת העומר. ואם באותה
שעה נסגר ענין השידוך ממש, יש מיקלים לעשות כן אפילו בכלי שיר

Mourning Customs during the Omer Counting Period

It is customary among the
entire Jewish nation not to hold weddings during the days of the counting of
the Omer, from Pesach until the 34th day of the Omer.

There is a source quoted for the custom of abstaining from getting married
during this period in the Responsa of the Geonim (who were the Jewish Sages who
lived before the period of the Rishonim), for this is a custom of mourning, as
our Sages tell us (Yevamot 62b) that Rabbi Akiva had twelve-thousands pairs of
students who all died between the holidays of Pesach and Shavuot because they
did not treat each other respectfully. They all died from an illness called
“Askara” (an agonizing illness which causes acute respiratory distress and for
stoppage of breathing).

The reason why we customarily abstain from these things until the 34th
of the Omer is based on the words of the Sefer HaManhig (page 72b, authored by
Rabbeinu Avraham bar Natan HaYarchi, the Ra’avan, who lived in Lonil and passed
away in the year 4975 [1215]) in the name of Rabbeinu Zerachya HaLevi (the
Razah, Ba’al HaMaor) who found in an early manuscript unearthed in Spain, that
all of Rabbi Akiva’s students passed away from Pesach until “Half of Shavuot,”
and this refers to half of the period prior to Shavuot, which is thirty days,
as the Mishnah tells us, “One must begin to inquire about the laws of Pesach
thirty days before the holiday”; thus, half of thirty is fifteen days before
the holiday of Shavuot. Several other Rishonim write likewise. Thus, if we
subtract fifteen from the forty-nine days between Pesach and Shavuot, the
difference is thirty-four. Nevertheless, beginning from the morning of the 34th
day of the Omer, it is already permissible to hold weddings, for regarding
mourning, the rule is, “A portion of the day is considered like the entire
day,” and since some of the 34th day has already passed, one need
not continue to observe the mourning customs.

The Ashkenazi custom is to begin permitting weddings from the 33rd
day of the Omer, for they are of the opinion that the students of Rabbi Akiva
ceased dying on the 33rd day of the Omer, as several Rishonim (among
them the Sefer HaManhig) write that they have a tradition that they ceased
dying on the 33rd day. The Rama (Chapter 493) indeed rules this way.
Some Ashkenazim are even more lenient and allow weddings to be held on the
night of the 33rd of the Omer.

An engagement party marking a match being made, a.k.a. “Tena’im,” may be held during
the period of the counting of the Omer, even with musical accompaniment.
However, regarding an engagement party after the match was already set and the
couple has decided to marry, it is permissible to hold such a party during
these days, albeit without musical accompaniment

Pesach 5782 – 2022

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Have a look at our website www.moorlane.info 
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Wishing All Members & Friends
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Moor Lane
a
Pesach Kasher Vesameach
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Mazal Tov
to 
Annie Cohen
&
Avreimi Abraham
from Gateshead
on celebrating their recent engagement
שיזכו לבנות בית נאמן בישראל
Mazal Tov 
to 
Rabbi Namir & Rachel Cohen
on celebrating the 
engagement of their daughter
May they see all their children under the חופה
with good health, beracha & מזל
Moorlanenews
would like to use this opportunity
to wish 
Annie
a massive Besiman Tov
on her engagement to 
Avreimi Abraham
שיזכו לבנות בית נאמן בישראל 
& also
Thank Rabbi Namir for all the 
Torah that he brings to our Kahal
May he continue Mechayil el Chayil
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

ההלל בליל פסח – דין האנשים
ודין הנשים

בתוספתא (פ”ג דסוכה) שנינו: שמנה עשר יום ולילה
אחד קוראים בהם את ההלל, ואלו הם: שמונת ימי חג הסוכות, שמונת ימי חנוכה, יום טוב
הראשון של פסח, ולילו, ויום טוב של עצרת. וכן מבואר עוד בדברי חז”ל, ובמסכת
סופרים (פרק כ הלכה ט) שנינו: “ומצוה מן המובחר לקרות את ההלל בנעימה, לקיים
מה שנאמר וּנְרוֹמְמָה שְׁמוֹ יַחְדָּו
“.

ומבואר אם כן שיש מקור למנהג הספרדים ובני ארץ ישראל,
שנוהגים לומר הלל שלם “בברכה” בליל פסח לאחר תפלת ערבית. וכן כתב הטור
(בסימן תעג): “ומה טוב ומה נעים המנהג שנוהגים לקרות ההלל בצבור בבית הכנסת
בליל פסח בברכה, ויש לו סמך במסכת סופרים
“.

והנה הדבר ברור שעיקר אמירת ההלל בליל פסח היא משום
הנס של יציאת מצרים, שבו יצאנו מעבדות לחירות, וכמו שאמרו בירושלמי (פסחים פרק ה
הלכה ה): אמר רבי לוי, נתן הקדוש ברוך הוא כח בקולו של פרעה בלילה ההוא, והיה קולו
מהלך בכל מצרים, והיה אומר: קומו צאו מתוך עמי! לשעבר הייתם עבדי פרעה, מכאן ואילך
אתם עבדי ה'! באותה שעה פתחו ואמרו: הַלְלוּ יָהּ הַלְלוּ עַבְדֵי ה', ולא עבדי
פרעה! ובכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים
.

ועוד טעם נוסף יש באמירת ההלל בליל פסח, שבני ישראל
בהיותם במצרים, היו אומרים את ההלל בשעה ששחטו את קרבן הפסח. ומנהג זה הובא הרבה
בדברי רבותינו האחרונים והמקובלים, שהאריכו בשבח המנהג לומר הלל בליל פסח לפני
הקידוש, כי יסודתו בהררי קודש. וכן נהגו רבים מגדולי גאוני אשכנז, ועל צבאם הגאון
בעל נודע ביהודה שהיה אומרו לאחר התפלה, אף שהציבור בעירו לא היו אומרים הלל, כי
נהגו כספק הרמ”א. (תשובה מאהבה סימן צ)
.

והנה בכל החגים, אין הנשים מברכות על קריאת ההלל,
שהרי ההלל הוא בכלל מצוות עשה שהזמן גרמן (שתלויות בזמן) שהנשים פטורות מהן, כמו
שכתבו התוספות במסכת סוכה (לח.), אבל בליל פסח, שהנשים חייבות בכל המצוות של ליל
הסדר, כתב מרן רבינו עובדיה יוסף זצוק”ל (יחוה דעת ח”ה סימן לד), שאף
הנשים צריכות לגמור את ההלל בברכותיו בליל פסח “לפני הקידוש”, כלומר,
לפני תחילת ליל הסדר. וזהו הזמן היחידי בשנה שהנשים מברכות על ההלל, וצריכות לקרוא
את כולו בברכות ממש, שהרי אף הן היו באותו הנס, ואף הן מחוייבות בכל מצוות ליל
פסח, ואדרבא, הלא בזכות נשים צדקניות נגאלו ישראל ממצרים, ובזכותן עתידים להגאל
.

Hallel on the Night of
Pesach-The Laws Regarding Men and Women

The
Tosefta (Chapter 3 of Sukkah) states: “There are eighteen days and one night
throughout the year when the (complete) Hallel is recited, as follows: The
eight days of the Sukkot holiday, the eight days of Chanukah, the first day of
Pesach as well as the first night of Pesach, and on the holiday of Shavuot.”
Our Sages in Masechet Sofrim (Chapter 20, Halacha 9) states: “It is especially
worthy to recite the Hallel pleasantly in order to fulfill the verse, ‘And let
us exalt His name together.’”

The above
serves as the source for Sephardic Jews and the Jews of Israel who customarily
recite the complete Hallel with its blessings on the first night of Pesach
following the Arvit Amida prayer. Indeed, the Tur (Chapter 473) states: “How
good and pleasant is the custom of reciting the Hallel along with the
congregation in the synagogue on the first night of Pesach with its blessings;
there is indeed a source for this custom in Masechet Sofrim.”

Clearly,
reciting Hallel on the night of Pesach is because of the miracle of the exodus
from Egypt which is the time when Hashem delivered us from slavery to freedom,
as the Talmud Yerushalmi (Pesachim, Chapter 5, Halacha 5): “Rabbi Levi said: On
that night, Hashem made Pharaoh’s voice resound throughout the entire land of
Egypt and he said, ‘Get up and leave from the midst of my nation! Until now,
you were the slaves of Pharaoh. From this point on, you are now Hashem’s
slaves!” At that moment, the Jewish nation began to praise Hashem and said,
“Praise Hashem! Praise, oh servants of Hashem and not the servants of Pharaoh.”
Indeed, in every generation, one must envision as though he himself has left
Egypt.

Another
reason for reciting the Hallel on the night of Pesach is because when the
Jewish nation was in Egypt, they recited the Hallel while slaughtering the
Pesach offering. This custom quoted by the great Acharonim and Mekubalim who
speak lengthily about the virtues of reciting the Hallel on the night of Pesach
before Kiddush. Several Ashkenazi luminaries observed this custom as well,
including the great Noda Bi’huda (Hagaon Rabbeinu Yechezkel Ha’Levi Landau,
head of the rabbinical court in Prague) who would recite the Hallel following
Arvit prayers although the custom of the people of that city was not to recite
Hallel on the night of Pesach in accordance with the ruling of the Rama. (See
Teshuva Me’Ahava, Chapter 90)

Regarding
all other holidays, women do not recite a blessing before and after reciting
the Hallel, for Hallel is considered positive, time-bound Mitzvah which women
are exempt from performing based on the words of the Tosafot (Sukkah 38a).
Nevertheless, on the first night of Pesach when women are obligated in all of
the Mitzvot of the Seder night in the same manner as men, Maran Rabbeinu Ovadia
Yosef zt”l writes (in his Responsa Yechave Da’at, Volume 5,
Chapter 34) that women are likewise obligated to recite the complete Hallel
along with its blessings before Kiddush, i.e. before the Seder begins. This is
actually the only time of year that Sephardic women may recite a blessing on
the Hallel and they must recite it completely along with its blessings,
beginning and end, since they were also included in this miracle and they are
likewise obligated in all of the Mitzvot of the Seder night. Indeed, in the
merit of righteous women, we were redeemed from the bondage of Egypt and in the
merit of righteous women shall we merit the Ultimate Redemption!  

Newsletter Parashat Mesora – Shabbat Hagadol

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Have a look at our website www.moorlane.info 
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Summer time table 
attached to this email
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Form attached to this email
Completed forms can be handed to 
Mordechai Maman 
by Wednesday 13th April
or 
alternatively
can be handed directly to the 
Manchester Bet Din
before Erev Pesach 
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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
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Model Seder
by Rabbi Eli Mansour
link below
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Mazal Tov
to our friends
Mr & Mrs Chaim Zorno
on celebrating today the 
wedding of their daughter
Leshy
to
Daniel Black
from Sheffield 
שיזכו לבנות בית נאמן בישראל
May Hashem bless them with
good health, Beracha, Mazal & Hatzlacha 
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Pesach Approved products

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This is week we have 
Youth Shabbat 
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לוח זמני תפלה לחורף תשפ״ב

Winter Timetable 5782 – 2021/22

מוצאי שבת

ערבית

)מוצש(

סוף זמן קריאת שמע

זמן שבת

פלג מנחה (תה״ד)

פלג מנחה (לבוש)

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Shema before

Latest

Candle lighting

 

Earliest Candle lighting

Minha and Kabbalat Shabbat

Date

Parasha

PM

PM

AM

PM

PM

PM

PM

 

 

8:51

8:51

9:47

7:42

7:04

6:33

6:45

8/9 Apr

מצורע 

(שבת הגדול)

מנחה on שבת Day

 throughout the summer weeks

will be at 6 pm

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

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

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

ביעור ומכירת חמץ

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

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

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

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

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

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

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

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

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

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

Elimination and Sale of
Chametz

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

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

“Chametz Which Pesach
Has Passed Over”

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

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

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

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

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

Where the Sold Chametz
Should be Placed

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

Purchasing Chametz Items
after Pesach

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

 

Newsletter Parashat Tazria – Rosh Chodesh – Shabbat HaChodesh

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Have a look at our website www.moorlane.info 
******
This Shabbat is 
1) Shabbat Tazria
2) Rosh Chodesh Nisan
3) Shabbat HaChodesh

Remember

יעלה ויבא

HALF הלל

מוסף של שבת ראש חודש


Sefer Yalkut Yosef

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 3 Sefarim

(1) Parashat Tazria (6 Aliyot)

2) Rosh Chodesh (7th Aliya) followed by Kadish

3) Hachodesh (Maftir) followed by Kadish


The Haftara read will be 

(1) Hachodesh

(2) 1st & last Passuk of the haftara of Rosh Chodesh

********
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Mazal Tov
to 
Michael & Dalia Warwick
on celebrating the 
Berit Mila of their son 
Binyamin
Sheyizke Latorah LaChupa Ulemaasim Tovim

Mazal Tov to Grandparents & family
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Please pray for the 
refua shelema of 
Sulcha bat Mazal
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please contact one of the members of the Mahamad
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לוח זמני תפלה לחורף תשפ״ב

Winter Timetable 5782 – 2021/22

מוצאי שבת

ערבית

)מוצש(

סוף זמן קריאת שמע

זמן שבת

פלג מנחה (תה״ד)

פלג מנחה (לבוש)

מנחה וקבלת שבת

תאריך

שבת פרשת

Shabbat

Ends

Arbit

Shema before

Latest

Candle lighting

 

Earliest Candle lighting

Minha and Kabbalat Shabbat

Date

Parasha

PM

PM

AM

PM

PM

PM

PM

 

 

8:37

8:37

9:56

7:29

6:54

6:23

6:35

1/2 Apr

תזריע (ר''ח) (החודש)

מנחה on שבת Day

 throughout the summer weeks

will be at 6 pm

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Committed to doing a reading and finding it hard?
Need to cancel or make a change?
Want to be added to the Keriat HaTorah roster?
Please contact Yehoshua Jacobs
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Q & A Parashat Tazria

Tazria

  1. When does a woman who has
    given birth to a son go to the mikveh?
    12:2 – At the end of seven days.
  2. After a woman gives birth, she
    is required to offer two types of offerings. Which are they?
    12:6 – An olah and a chatat.
  3. What animal does the woman
    offer as a chatat?
    12:6 – A tor (turtle dove) or a ben yona (young pigeon).
  4. Which of these offerings makes
    her tahor (ritual purity)?
    12:7 – The chatat.
  5. Which of the sacrifices does
    the woman offer first, the olah or the chatat?
    12:8 – The chatat.
  6. Who determines whether a
    person is a metzora tamei (person with ritually impure tzara'at)
    or is tahor?
    13:2 – A kohen.
  7. If the kohen sees that
    the tzara'at has spread after one week, how does he rule?
    13:5 – The person is tamei.
  8. What disqualifies a kohen
    from being able to give a ruling in a case of tzara'at?
    13:12 – Poor vision.
  9. Why is the appearance of tzara'at
    on the tip of one of the 24 “limbs” that project from the body
    usually unable to be examined?
    13:14 – The tzara'at as a whole must be seen at one time. Since
    these parts are angular, they cannot be seen at one time.
  10. On which days is a kohen
    not permitted to give a ruling on tzara'at?
    13:14 – During the festivals; and ruling on a groom during the seven
    days of feasting after the marriage.
  11. In areas of the body where
    collections of hair grow (e.g., the head or beard), what color hair is
    indicative of ritual impurity?
    13:29 – Golden.
  12. In areas of the body where
    collections of hair grow, what color hair is indicative of purity?
    13:37 – Any color other than golden.
  13. If the kohen
    intentionally or unintentionally pronounces a tamei person “tahor,
    what is that person's status?
    13:37 – He remains tamei.
  14. What signs of mourning must a metzora
    display?
    13:45 – He must tear his garments, let his hair grow wild, and cover
    his lips with his garment.
  15. Why must a metzora call
    out, “Tamei! Tamei! “?
    13:45 – So people will know to keep away from him.
  16. Where must a metzora dwell?
    13:46 – Outside the camp in isolation.
  17. Why is a metzora
    commanded to dwell in isolation?
    13:46 – Since tzara'at is a punishment for lashon hara
    (evil speech), which creates a rift between people, the Torah punishes
    measure for measure by placing a division between him and others.
  18. What sign denotes tzara'at
    in a garment?
    13:49 – A dark green or dark red discoloration.
  19. What must be done to a garment
    that has tzara'at?
    13:52 – It must be burned
  20. If after washing a garment the
    signs of tzara'at disappear entirely, how is the garment purified?
    13:58 – Through immersion in a mikveh.
******
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

האם יש לברך ברכת שהכל על גומי
לעיסה (מסטיק
)?

שאלה: האם יש לברך ברכת שהכל על גומי לעיסה (מסטיק)?

תשובה: הנה דנו אחרוני זמנינו
האם יש לברך על גומי לעיסה (מסטיק) ברכת שהכל נהיה בדברו. שהרי בשעה שאוכל אדם מן
הגומי לעיסה, אין הוא בולע את גוף המסטיק
, וגם בגוף המסטיק אין טעם כלל, רק הוא טפל בעצמו, וכל
טעמו הוא מחמת מיעוט מיני מתיקה שמכניסים בו, ואם כן יש להסתפק אם ראוי לברך על
דבר כזה אם לאו
.

והרה”ג רבי משה לוי
ז”ל (ר”מ בישיבת כסא רחמים בבני ברק, שהיה שקדן עצום בתורה
, ונפטר בדמי ימיו לפני
מספר שנים), כתב בספרו ברכת ה', שאין לברך כלל על גומי לעיסה, ואף שמרגישים מתיקות
בתחילת לעיסת הגומי לעיסה, מכל מקום אין בטעימה זו חשיבות של אכילה ושתיה, ועל כן
אין לברך עליו
.

והביא ראיה לדבריו, ממה שכתב
המגן אברהם (סי' תקסז) לגבי דין תענית, כגון יום עשירי בטבת, שאסור לאכול בו שום
דבר, ומכל מקום מותר לשרוי בתענית לטעום מן התבשיל ולפלוט ממנו, אף על פי שמתכוין
להנאה. כלומר, מותר (לפי דעת המגן אברהם) לאדם שהוא בתענית לטעום איזה דבר מאכל,
אבל לא לבלעו, אף על פי שבודאי הוא מתכוין להנאתו, שהוא מרגיש מעט מטעם המאכל בשעה
שנכנס לפיו, וגם אי אפשר שלא נכנס מעט שבמעט מגופו של התבשיל לתוך גופו של האוכל
ממנו, מכל מקום הואיל ואין זו דרך אכילה, מותר לעשות כן בתענית, ואין זה נחשב כמי
שאכל בתענית
.

ומכאן כתב בספר ברכת ה' להוכיח
שאין לברך על גומי לעיסה, שהרי בלי ספק שווה דין זה של טעימת התבשיל ללא בליעתו,
לדין טעימת גומי לעיסה, ואם מותר לטעום כך מן התבשיל בתענית, כמו כן אין לברך על
טעימה כזו, ואם כן גם על גומי לעיסה אין לברך. (וכדברי המגן אברהם כתבו ההגהות
מימוני, ואף אם אין הלכה כדבריהם לענין תענית, מכל מקום לענין ברכות היה לנו לחוש
לדבריהם מטעם ספק ברכות להקל
).

אולם מרן פוסק הדור רבינו
עובדיה יוסף שליט”א, כתב שמדברי המגן אברהם אין ראיה כלל, שכן המגן אברהם
עצמו כתב לענין תענית, שטעם הדבר שמותר לטעום כך מן התבשיל, הוא משום שלא היתה
בכוונת האדם המתענה לקבל עליו תענית בחומרה כזו שלא יטעם טעימה שכזו מן התבשיל,
והואיל ואין זו דרך אכילה, אלא דרך טעימה
, אין טעימה זו סותרת לתענית שנמצא בה. אולם לענין הנאה
מן התבשיל, בודאי שזה הטועם ממנו נהנה ממנו, ואם כן גם לשיטת המגן אברהם שיהיה
מותר לטעום כך מן התבשיל בתענית, מכל מקום יהיה חייב לברך עליו, הואיל ואסור
“להנות” מן העולם הזה בלא ברכה. ודין ברכה אינו תלוי כלל באכילה או
טעימה, אלא תלוי הוא בהנאת החיך, והואיל וזה הטועם גומי לעיסה ומרגיש בו מתיקות
נהנה ממנו
, הרי
פשוט שחייב גם בברכה עליו
.

לכן העיקר להלכה, שהלועס גומי לעיסה, חייב
לברך עליו ברכת שהכל נהיה בדברו, שאסור להנות מהעולם הזה בלא ברכה, וכל הנהנה
מהעולם הזה בלא ברכה כאילו מעל בקדשים, וזה הלועס ממנו, נהנה מטעמו, ועל כן חייב
לברך קודם שילעס אותו, וכן היא הסכמת גדולי הדור. ואסור ללועס לדבר עד שיטעם טעם
הגומי לעיסה, ויבלע מטעמו מעט
, שאז
נחשב הדבר כאילו התחיל כבר באכילה שמותר לו לדבר
.

Question: Should one recite the Shehakol blessing on
chewing gum?

Answer: The Poskim of our generation
discuss whether or not the Shehakol blessing should be recited on chewing gum,
for when one chews gum, one does not swallow any of the actual gum in addition
to the fact that the actual gum has no flavor of its own and the flavor is a
result of various flavoring agents added to the gum. If so, it is doubtful of
one should recite a blessing on such a thing or not.

Hagaon Harav Moshe Levi zt”l (one of the rabbinical mentors in Yeshivat Kisse
Rachamim in Bnei Brak who was a tremendously diligent Torah scholar and passed
away at a very young age several years ago) writes in his Sefer Birkat Hashem
that one should not recite any blessing on chewing gum. Although one does taste
some flavor when one begins chewing the gum, nevertheless, this taste is
considered neither eating nor drinking and one should thus recite no blessing.

He proceeds to support his opinion based on the words of the Magen Avraham
(Chapter 567) regarding a public fast day, such as the Tenth of Tevet, during
which one may not eat anything, yet one may, in fact, taste a food and then
spit it out although one intends to enjoy it. This means that (according to the
Magen Avraham) an individual who is fasting may taste a food but not swallow it
although he certainly intends to enjoy it, for he tastes some of the foods
taste when he places it in his mouth and it is impossible that not even a tiny
amount of this food enters the body of the one who has placed it in his mouth;
even so, since this is not the normal way of eating, one may do so on a fast
day and this is not considered eating on a fast day.

The Sefer Birkat Hashem proves from here that one does not recite any blessing
on chewing gum, for the law of tasting a food but not swallowing it is
certainly equal to the law of chewing gum and if it permissible to taste food
in the above manner on a fast day, one should likewise not recite a blessing on
chewing gum. (The Hagahot Maimoni rules in accordance with the Magen Avraham’s
opinion; although the Halacha does not follow this opinion with regards to a
fast day, nevertheless, we must be concerned with their opinion with regards to
blessing based on the rule, “When in doubt regarding a blessing, do not
bless.”)

Nevertheless, Maran Harav Ovadia Yosef Shlit”a writes that the Magen Avraham’s
opinion is not a proof, for the Magen Avraham himself writes regarding a public
fast day that the reason why it is permissible to taste a food is because the
individual fasting never had in mind to accept upon himself the fast under such
stringent terms such that he will be unable to even taste a food in the
aforementioned manner. Thus, since this is not the usual way of eating and is
only considered tasting, this does not break the fast one must endure.
Nevertheless, regarding the enjoyment one has from the food, the individual
tasting certainly enjoys the food. Therefore, even according to the Magen
Avraham’s opinion that one would be permitted to taste a food on a fast day, he
would nonetheless be required to recite a blessing on this food since it is
forbidden to derive “enjoyment” from this world without first reciting a
blessing. The laws of blessings are not contingent on eating or tasting;
rather, they are contingent on the enjoyment of one’s palate. Thus, since one chewing
gum tastes some sweetness or other pleasant flavors and enjoys it, one must
indeed recite a blessing on chewing gum.

Therefore, halachically speaking, one must recite the “Shehakol Nihya
Bidvaro” blessing before chewing gum, for one may not benefit from this world
without first reciting a blessing. Anyone who derives enjoyment from this world
without reciting a blessing is tantamount to using consecrated items for a
mundane purpose. Thus, one who chews gum derives enjoyment from its flavor and
one must therefore recite a blessing before beginning to chew. This is indeed
the consensus of the luminaries of our generation. The individual chewing may
not speak until he tastes some of the gum’s flavor and swallows this flavor, in
which case it will be considered as though he has begun eating at which point
it becomes permissible to speak.

 

Newsletter Shabbat Parashat Shemini – Shabbat Para

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Kiddush Invitation
The Kahal is invited to a kiddush 
This Shabbat Parashat Shemini – Shabbat Para
at Stenecourt 
 to celebrate Jack Hodari’s Shabbat Chattan 
& to celebrate his wedding to 
Joelli Belilo
Kiddush will begin at 12 pm 
after Shabbat morning service at Moor Lane
Moorlanenews
would like to use this opportunity
to wish 
Jack & Joelli
a big מזל טוב
on celebrating their חתונה
שיזכו לבנות בית נאמן בישראל

Big מזל טוב
to very dear & important pillars, 
members & friends of our Kehilla
Emanuella Hodari
Antony & Loretta Hodari
Gabriel & Simha Belilo
May they share many future 
semachot & nachat 
from all their children
with
בריאות, ברכה, מזל והצלחה
 & 
 Mazal Tov to
families 
Hodari, Jacobs, Belilo & Serfaty
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This Shabbat 

is

Shabbat Parah

by Rabbi Eli Mansour


Shabbat Parah- The Shabbat After Purim

On the Shabbat immediately following Purim, we take a second Torah scroll from the ark and read from it the section known as “Parashat Para.” Parashat Para, which tells of the laws of the Para Aduma (the red heifer, whose ashes were used to sprinkle on those who had become ritually impure), is the opening section of Parashat Chukat, until the words, “Ve'ha'nefesh Ha'noga'at Titma Ad Ha'arev” (Bamidbar 19:1-22).

Tosefot in Masechet Berachot (13) write that the annual reading of Parashat Para constitutes a Torah obligation; this is mentioned by other Rishonim (Medieval Talmudists), as well, including the Rashba (Spain, 1235-1310), the Ritva (Spain, 1250-1330) and Terumat Ha'deshen (Rabbi Yisrael Isserlin, Germany-Austria, 1390-1460). The Shulchan Aruch indeed records this position.

Later writers have raised the question of where the Torah introduces such an obligation. If, indeed, this reading is required according to Torah law, this requirement must have a clear Biblical source. The work “Yalkut Ha'gershuni” suggests that this reading is obligated by force of the Torah's admonition to recall the unfortunate incident of the sin of the golden calf (Devarim 9:7). As this incident marks a very sad moment in our nation's history, we prefer not to read the actual narrative of the golden calf, and we instead read about the Para Aduma, which serves to atone for the sin of the golden calf. Indeed, the Sages describe the cow used for this ritual as the mother that comes to clean the mess made by her daughter, the calf. Thus, the reading of the Para Aduma section fulfills the Torah obligation to recall the incident of the golden calf.

Others, however, have questioned this explanation. If this is the obligation we seek to fulfill, we can just as easily do so on the Shabbat when we read Parashat Ki Tisa, which contains the narrative of the golden calf. On this Shabbat we could instruct the congregation to have in mind while listening to this reading to fulfill the Torah obligation of remembering the incident of the golden calf. Rather than instituting a special reading, we could fulfill this requirement through the standard, scheduled reading of Parashat Ki Tisa. Furthermore, when all is said and done, the Sages speak of the Para Aduma ritual as a Chok – a Mitzva whose underlying rationale eludes human comprehension. It is therefore difficult to claim that this Mitzva serves solely as atonement for the sin of the golden calf.

The Aruch Ha'shulchan (Rabbi Yechiel Epstein of Nevardok, Bielorussia 1829-1888) suggests a different Biblical source of the obligation to read Parashat Para. The Torah instructs in this section, “Ve'hayeta Lachem Le'chukat Olam” – that this law “shall be for you an eternal statute.” The Torah here requires that we observe this law “eternally,” despite the fact that this Mitzva of purifying oneself with the ashes of Para Aduma applies only when the Temple stands. The Aruch Ha'shulchan therefore suggests that the Torah here refers to an obligation to verbally recall this process by reading the relevant section in the Torah, even when practically the ritual cannot be performed.

In any event, other scholars claimed that the reading of Parashat Para originates from Chazal (the Sages), and is not required by Torah law. Some even claim that Tosefot did not, in fact, cast this requirement as a Torah obligation. This theory contends that Tosefot had written the abbreviation “Peh-Peh,” referring to “Parashat Purim,” the section read on Purim telling of the battle with Amalek, with which one can fulfill the Torah obligation to recall Amalek's hostility. Later editors mistakenly understood the abbreviation as referring to “Parashat Para,” and therefore reached the erroneous conclusion that Tosefot viewed this reading as a Torah obligation. However, this theory is difficult to accept in light of the fact that numerous other Rishonim, as mentioned above, side with Tosefot on this matter. It is hard to imagine that they were all misled by a printing error.

Are women included in the obligation of Parashat Para?

Presumably, this would depend on the two sources mentioned above. According to the “Yalkut Ha'gershuni,” as we have seen, we read Parashat Para to recall the incident of the golden calf. If so, then women, who did not take part in the worship of the golden calf, should be excluded from this obligation. According to the Aruch Ha'shulchan, however, who explained that this reading fulfills the obligation of eternally remembering the Para Aduma purification ritual, it should apply equally to women, who are likewise required to undergo purification through the process of the Para Aduma.

Therefore, women should endeavor to come to the synagogue to hear the reading of Parashat Para. If this presents a problem given their domestic responsibilities, they may remain at home.

It should also be noted that the highest-quality Torah scroll available should be used for this reading, since according to many it constitutes a Torah obligation.

Summary: There is a difference of opinion as to whether the reading of Parashat Para on the Shabbat following Purim constitutes a Torah obligation, or was ordained by the Rabbis. Women should make an effort to come to the synagogue for this reading unless it poses considerable difficulty, and the highest-quality Torah scroll should be used for this reading.

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לוח זמני תפלה לחורף תשפ״ב

Winter Timetable 5782 – 2021/22

מוצאי שבת

ערבית
)
מוצש(

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

 

 

7:23

7:23

6:32

5:55

9:06

6:16

6:16

25/26 Mar

שמיני
(פרה) (ש”מ)

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Q & A Parashat Shemini
  1. What date was “yom hashemini”?
    9:1 – First of Nissan.
  2. Which of Aharon's korbanot atoned for the Golden Calf?
    9:2 – The calf offered as a korban chatat.
  3. What korbanot did Aharon offer for the Jewish People?
    9:3,4 – A he-goat as a chatat, a calf and a lamb for an olah, an ox and a ram for shelamim, and a mincha.
  4. What was unique about the chatat offered during the induction of the Mishkan?
    9:11 – It's the only example of a chatat offered on the courtyard mizbe'ach that was burned.
  5. When did Aharon bless the people with the birkat kohanim?
    9:22 – When he finished offering the korbanot, before descending from the mizbe'ach.
  6. Why did Moshe go into the Ohel Mo'ed with Aharon?
    9:23 – For one of two reasons: Either to teach Aharon about the service of the incense, or to pray for the Shechina to dwell with Israel.
  7. Why did Nadav and Avihu die?
    10:2 – Rashi offers two reasons: Either because they gave a halachic ruling in Moshe's presence, or because they entered the Mishkan after drinking intoxicating wine.
  8. Aharon quietly accepted his sons' death. What reward did he receive for this?
    10:3 – A portion of the Torah was given solely through Aharon.
  9. What prohibitions apply to a person who is intoxicated?
    10:9-11 – He may not give a halachic ruling. Also, a kohen is forbidden to enter the Ohel Mo'ed, approach the mizbe'ach, or perform the avoda.
  10. Name the three chatat goat offerings that were sacrificed on the day of the inauguration of the Mishkan.
    10:16 – The goat offerings of the inauguration ceremony, of Rosh Chodesh, and of Nachshon ben Aminadav.
  11. Which he-goat chatat did Aharon burn completely and why?
    10:16 – The Rosh Chodesh chatat: Either because it became tamei, or because the kohanim were forbidden to eat from it while in the state of aninut (mourning).
  12. Why did Moshe direct his harsh words at Aharon's sons?
    10:16 – Out of respect for Aharon, Moshe directed his anger at his sons and not directly at Aharon.
  13. Moshe was upset that Aharon and his sons did not eat the chatat. Why?
    10:17 – Because only when the kohanim eat the chatat are the sins of the owners atoned.
  14. Why did G-d choose Moshe, Aharon, Elazar and Itamar as His messengers to tell the Jewish People the laws of kashrut?
    11:2 – Because they accepted the deaths of Nadav and Avihu in silence.
  15. What are the signs of a kosher land animal?
    11:3 – An animal whose hooves are completely split and who chews its cud.
  16. How many non-kosher animals display only one sign of kashrut? What are they?
    11:4,5,6,7 – Four: Camel, shafan, hare, and pig.
  17. If a fish sheds its fins and scales when out of the water, is it kosher?
    11:12 – Yes.
  18. Why is a stork called chasida in Hebrew?
    11:19 – Because it acts with chesed (kindness) toward other storks.
  19. The chagav is a kosher insect. Why don't we eat it?
    11:21 – We have lost the tradition and are not able to identify the kosher chagav.
  20. What requirements must be met in order for water to maintain its status of purity?
    11:36 – It must be connected to the ground (i.e., a spring or a cistern).
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

דין אורח לגבי ברכות הנהנין

בהלכה
הקודמת
ביארנו, שמי בירך על מאכל, כגון תפוח,
ואכל ממנו, ואחר כך הובא לפניו מאכל אחר, שברכתו שווה לברכת המאכל הראשון, כגון
תפוז, אינו חוזר לברך שוב על התפוז, מאחר ונפטר כבר בברכתו של התפוח
.

והוספנו,
שאם המאכל שהובא אחר כך, הוא חשוב יותר מן הראשון, ולמשל, כשבירך ואכל תפוח, הובא
לפניו אחר כך “תמר”, שהתמר הוא משבעת המינים, אז עליו לחזור ולברך
“בורא פרי העץ” על התמר, מאחר ופרי חשוב, אינו נפטר בברכת פרי פשוט. ורק
אם בשעה שבירך על התפוח, כיון בפירוש לאכול אחריו גם תמר, אינו חוזר ומברך
.

דין
אורח, לגבי מקרה שהובא מאכל חשוב

דין
זה, שהברכה הראשונה אינה פוטרת מאכל חשוב שיובא אחר כך, שייך רק לגבי סתם אדם, אבל
אדם שהוא אורח, והוא יושב ואוכל בבית חבירו, ובירך על התפוח
, והובא לפניו אחר
כך תמר, אינו חוזר לברך על התמר, משום שאורח, דעתו מראש היא על כל מה שיביאו לפניו
בעל הבית. ולכן הוא פוטר בברכתו הראשונה, את כל מיני הפירות שיובאו לפניו
.

דין
אורח לענין היסח הדעת

ועוד
יש חילוק בין סתם אדם לאורח, לגבי דין היסח הדעת הסעודה, וכגון, מי שישב לאכול,
ובסיום הסעודה בא לזמן, לפני ברכת המזון, ואמר “הב לן ונבריך”, ואחר כך
רוצה להמשיך לשתות. אינו יכול לשתות, אלא אם יברך תחילה על השתיה. אבל אורח, אינו
צריך לחזור ולברך, כיון שסומך על בעל הבית, שהוא הקובע מתי תסתיים הסעודה. ולא
נאריך עוד בפרטי דין זה. (שלחן ערוך סימן קעט
).

ועיקר
דין האורח, מפורש בשלחן ערוך (סימן קעט ס”ה) בזו הלשון: “הקרואים בבית
בעל הבית לאכול מיני פירות, ומביאין להם בזה אחר זה, אינם צריכים לברך אלא על
הראשון”. עד כאן
.

והרבה
טועים בדינים אלו, וחושבים שרק האורח אינו חוזר לברך על מאכלים שמוגשים לפניו, אבל
סתם אדם בביתו, חוזר ומברך
. ואינם יודעים, שגם סתם אדם אינו חוזר לברך
על כל מאכל ומאכל. והחילוק בין אורח לסתם אדם, הוא רק כפי שמבואר כאן
.

ולסיכום: אורח שמתארח אצל חבירו, ויושב שם לאכול, והוגשו
לפניו פירות ובירך עליהם ואכל
, ואחר כך הוגשו פירות אחרים, משובחים יותר,
אינו צריך לחזור ולברך עליהם
.

The Laws of a Guest
Regarding Blessings of Enjoyment

In
the
previous
Halachot
we have established that if one recites a blessing on and
eats a given food, such as an apple, and is then served another food which
shares the same blessing as the first, such as an orange, one does not recite
another blessing on the orange, for it has already been exempted by the
blessing on the apple.

We have pointed out though that if the second food brought before the
individual was more significant than the first, such as if one recites a
blessing on an apple and was later served a date (which is one of the Seven
Species), one must recite another “Boreh Peri Ha’etz” blessing on the date
since the blessing on an important fruit is not exempted by the blessing on an
ordinary fruit. Only if at the time one recited a blessing on the apple one had
in mind specifically to exempt the date one would eat later will one not repeat
the blessing.

The Law Regarding a Guest Who is Served a More Significant Food
The law that the original blessing cannot exempt a more significant food served
later only applies to a regular person; however, if one is a guest in another’s
home and recites a blessing on an apple and is later served a date, one should
not recite another blessing on the date, for the intention of a guest is always
to exempt whatever his host will serve him. He therefore exempts with his
original blessing whatever he is served later.

A Guest’s Law Regarding an Interruption
Another distinction between an ordinary person and a guest is regarding the law
of an interruption during a meal. For instance, if one eats a meal and the
begins the Zimun before Birkat Hamazon by reciting “Hav Lan Ve’Nivrich” (“Let us bless”) and then
one wishes to continue drinking, one may only drink if one recites a blessing
before drinking. On the other hand, a guest need not recite another blessing
before drinking since he relies on the host to decide when the meal is over.
(Shulchan Aruch Chapter 179)

The law of the guest is spelled out by Maran Ha’Shulchan Aruch (Chapter 179,
Section 5) as follows: “If one is invited by a host to eat fruit and is brought
several kinds, one after another, one need only recite a blessing on the first
kind.”

Many mistakenly think that only a guest does not recite another blessing on
foods brought before him later but an ordinary person in his own home must.
However, this is not the case, for even an ordinary person does not recite a
new blessing on every single food. The only difference between a guest and a
regular person is as we have written above.

Summary: If one is invited as a guest to eat in a friend’s home and is
served fruit which he recites a blessing on and eats and is then served more
significant fruits, one need not recite a blessing on them.

 

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Newsletter Purim – Parashat Tzav

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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 (5782) is approximately $8 (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.)   £6.14

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 $25 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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If anyone needs any help getting to or from the minyanim 
please contact one of the members of the Mahamad
***

לוח זמני תפלה לחורף תשפ״ב

Winter Timetable 5782 – 2021/22

מוצאי שבת

ערבית
)
מוצש(

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

 

 

7:09

7:09

6:19

5:40

9:15

6:03

6:03

18/19 Mar

צו

********

image.png
image.png
after Mincha (5:40 pm) in the hall
**************
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Would you like to do some Keriat Hatorah – Torah reading?
Committed to doing a reading and finding it hard?
Need to cancel or make a change?
Want to be added to the Keriat HaTorah roster?
Please contact Yehoshua Jacobs
**************
Q & A Parashat Tzav
  1. What separated the kohen's skin from the priestly garments?
    6:3 – Nothing.
  2. How often were the ashes removed from upon the mizbe'ach? How often were they removed from next to the mizbe'ach?
    6:4 –
    A) Every day.
    B) Whenever there was a lot.
  3. If someone extinguishes the fire on the mizbe'ach, how many Torah violations has he transgressed?
    6:6 – Two.
  4. The portion of a flour-offering offered on the mizbe'ach may not be chametz. But is the kohen's portion allowed to be chametz?
    6:10 – No.
  5. When a kohen is inaugurated, what offering must he bring?
    6:13 – A korban mincha — A tenth part of an ephah of flour.
  6. What three baking processes were used to prepare the korban of Aharon and his sons?
    6:14 – Boiling, baking in an oven and frying in a pan.
  7. What is the difference between a minchat kohen and a minchat Yisrael?
    6:15 – The minchat kohen is burnt completely. Only a handful of the minchat Yisrael is burnt, and the remainder is eaten by the kohanim.
  8. When is a kohen disqualified from eating from a chatat?
    6:19 – If he is tamei (spiritually impure) at the time of the sprinkling of the blood.
  9. What is the difference between a copper and earthenware vessel regarding removing absorbed tastes?
    6:21 – One can remove an absorbed taste from a copper vessel by scouring and rinsing, whereas such a taste can never be removed from an earthenware vessel.
  10. Can an animal dedicated as an asham be replaced with another animal?
    7:1 – No.
  11. How does an asham differ from all other korbanot?
    7:3 – It can only be brought from a ram or sheep.
  12. Unlike all other korbanot, what part of the ram or sheep may be placed on the mizbe'ach?
    7:3 – The tail.
  13. What three types of kohanim may not eat from the asham?
    7:7 – A t'vul yom (a tamei kohen who immersed in a mikveh yet awaits sunset to become tahor); a mechusar kipurim (a tamei person who has gone to the mikveh but has yet to bring his required offering); an oman (a mourner prior to the burial of the deceased).
  14. In which four instances is a korban todah brought?
    7:12 – Upon safe arrival from an ocean voyage; upon safe arrival from a desert journey; upon being freed from prison; upon recovering from illness.
  15. Until when may a todah be eaten according to the Torah? Until when according to Rabbinic decree?
    7:15 – a) Until morning b) Until midnight
  16. How does a korban become pigul?
    7:18 – The person slaughters the animal with the intention that it be eaten after the prescribed time.
  17. Who may eat from a shelamim?
    7:19 – Any uncontaminated person (not only the owner).
  18. What miracle happened at the entrance of the Ohel Moed?
    8:3 – The entire nation was able to fit in this very small area.
  19. Other than Yom Kippur, what other service requires that the kohen separate from his family?
    8:34 – The burning of the parah adumah (red heifer).
  20. What are the 5 categories of korbanot listed in this Parsha?
    Olah (6:2); mincha (6:7); chatat (6:18); asham (7:1); shelamim (7:11).
******
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

מהלכות מקרא מגילה

כל אדם מישראל חייב בקריאת
המגילה ביום הפורים, וצריך לקרותה בלילה ולשוב ולקרותה ביום, שנאמר “אלהי,
אקרא יומם ולא תענה ולילה ולא דומיה לי”. ופסוק זה נאמר בספר תהילים בפרק
“למנצח על אילת השחר” ואמרו בגמרא (יומא כ”ט
.) שאסתר נמשלה לאיילת השחר. ולכן מפרק זה אנו למדים
לענין המגילה שנכתבה על ידי אסתר המלכה יחד עם מרדכי היהודי, והם שתקנו לנו לקרותה
בימי הפורים
.

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

ואין חילוק בין האנשים לנשים
לענין חיוב שמיעת קריאת המגילה, כי אף הנשים חייבות בקריאה זו כדין הנשים, שאף הן
היו באותו נס ההצלה שבימי מרדכי ואסתר, ועוד שהנס נעשה על יד אשה, היא אסתר. ואף
על פי שבקצת מקומות נהגו שהנשים אינן שומעות מקרא מגילה אלא בלילה, אבל ביום לא
היו שומעות. אין לנהוג כן, ומצוה לבטל מנהג זה שאין לו כל יסוד בהלכה, ובודאי
הונהג על ידי עמי הארץ שבאותם המקומות. וישתקע הדבר ולא יאמר. (טבעת המלך
).

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

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

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

אסור לאכול קודם קריאת המגילה,
ולפיכך, נשים שאינן יכולות לבוא בזמן התפילה לבית הכנסת לשמוע קריאת המגילה,
וממתינות עד שיחזרו האנשים מבית הכנסת, ורק אחר כך הן שומעות קריאת המגילה, צריכות
להזהר ביום פורים בבוקר, שלא לאכול עד אשר תשמענה בעצמן את קריאת המגילה. ומכל
מקום מותר לשתות קפה או תה או לטעום פירות קודם קריאת המגילה. וכן מותר לאכול אף
עוגה או פת פחות משיעור כביצה (שהוא שיעור חמישים וששה גרמים
).

והמחמירים שלא לטעום כלום קודם
מקרא מגילה, תבוא עליהם הברכה

Some Laws Regarding Megillah Reading

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

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

There is no distinction between men and women regarding the obligation to hear
Megillah reading, for women are just as obligated as men are since women were saved
in the same miracle during the days of Mordechai and Esther, in addition to the
fact that the miracle of Purim was brought about through a woman, namely, Queen
Esther. Although in some places it was customary for women to hear Megillah
reading only during the night but not during the day, one should not follow
this custom; this custom, which has no Halachic basis, should be nullified as
it was surely started by ignorant people. (Taba’at HaMelech)

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

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

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

One may not eat before Megillah reading. Therefore, those women who do not come
to hear Megillah at the time the congregation is praying in the synagogue and
wait for their husbands to come home from synagogue and only then do they go to
hear Megillah reading should be careful not to eat anything on Purim day until
they hear Megillah reading themselves. However, they may in fact drink tea or
coffee or taste some fruit before hearing Megillah reading. Similarly, one may
also partake of some cake or even some bread less than a Kebeitza (egg’s
volume, approximately 56 grams).

Those who are careful not to taste anything before Megillah reading are
especially praiseworthy

 


הקמת מצבה – The unveiling of the stone

בס״ד
הקמת מצבה
The unveiling of the stone 
for the late
מנוחה בת יעקב באר ע״ה
dear mother of 
Deborah Colman & Antony Hodari
will take place
On Sunday 6th March
 at 11:30 am at Southern Cemetery 

Whilst this will be a small informal affair
 if you are able to attend the service & the Lechaim 
please contact 
Mr Antony Hodari

Lechaim straight after the service 
at 43 Singleton Road

ת' נ' צ' ב' ה'

Newsletter Parashat Ki Tisa

image.jpeg  

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Have a look at our website www.moorlane.info 
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Please support our minyanim whenever possible
Updates will appear on the WhatsApp group image.png
If anyone needs any help getting to or from the minyanim 
please contact one of the members of the Mahamad
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Please pray for the 
refua shelema of 
Sulcha bat Mazal
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לוח זמני תפלה לחורף תשפ״ב

Winter Timetable 5782 – 2021/22

מוצאי שבת

ערבית
)
מוצש(

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

 

 

6:17

6:17

5:26

4:50

9:51

5:10

5:10

18/19 Feb

כי תשא

********

image.png
image.png
after Mincha (4:50 pm) in the hall
**************
image.png
Would you like to do some Keriat Hatorah – Torah reading?
Committed to doing a reading and finding it hard?
Need to cancel or make a change?
Want to be added to the Keriat HaTorah roster?
Please contact Yehoshua Jacobs
**************
Q & A Parashat Ki Tisa
  1. How many “geira” are in a shekel?
    30:13 – Twenty.
  2. What was the minimum age of military service in the Jewish army?
    30:14 – Twenty.
  3. 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.
  4. 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.
  5. How many ingredients comprise the incense of the Mishkan?
    30:34 – Eleven ingredients were used making the incense.
  6. According to Rashi, why are sailors called “malachim” ?
    30:35 – Because they stir (malach) the water with their oars.
  7. 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.
  8. 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.
  9. When did the Jewish People begin to give contributions for the building of the Mishkan?
    31:18 – The 11th of Tishrei.
  10. How many books are there in Tanach?
    31:18 – 24.
  11. From where did the men take the earrings that they donated to make the calf?
    32:2,3 – From their ears.
  12. 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.
  13. 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!
  14. How can two brothers belong to two different tribes?
    32:27 – Half-brothers, sharing the same mother.
  15. 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.”
  16. 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.
  17. 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.
  18. How did G-d show that He forgave the Jewish People?
    33:14 – He agreed to let His Shechina dwell among them.
  19. How did Moshe become wealthy?
    34:1 – Moshe carved the Tablets out of precious stone. G-d commanded Moshe to keep the leftover fragments.
  20. 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.
**********
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Halachot from Maran Rabbi Ovadia Yosef Ztz'l

שאלה: מהי ברכת “בקלאווה”, ומהי ברכת עוגה ששמים בה רק כף אחת
של קמח? וכן מהי ברכת מרק, ששמים בו מעט קמח
?

תשובה:
בהלכות
הקודמות
למדנו, שכאשר מאכל עשוי מכמה מיני מאכל
שברכותיהם שונות, יש לברך עליו כפי ברכת המאכל העיקרי שבתוכו. ולפיכך כתבנו שכאשר
אוכל אדם עלי גפן הממולאים אורז, עליו לברך עליהם ברכת “בורא מיני
מזונות”, מפני שהאורז הוא עיקר המאכל ולא העלים העוטפים אותו
.

אך
הוספנו, שכל זה דוקא במאכל שמעורבים בו סתם שני מינים. אבל כאשר מעורב במאכל
“מין דגן”, כגון קמח או פירורי לחם, אז לעולם ברכת אותו המאכל היא כברכת
מין הדגן, משום שישנה חשיבות רבה לחמשת מיני דגן, המשביעים את הלב, עד שראוי לעשות
מהם לחם
, ולעולם
הם נחשבים לעיקר המאכל
.

ברכת
ה”בקלאווה

לאור
האמור נלמד, כי עלי בצק דקים הממולאים באגוזים (בקלאווה), אף על פי שהאגוזים עם
עיקר המאכל, מכל מקום מאחר ועלי הבצק עשויים מין דגן, יש לברך עליהם ברכת מזונות,
ולא ברכת בורא פרי העץ
.

עוגה
שיש בה מעט מאד קמח

מה
שלמדנו עד עתה, שמין דגן נחשב תמיד לעיקר המאכל, הוא תלוי בתנאי אחד, שמין הדגן
נותן טעם טוב במאכל, אבל אם מין הדגן לא בא אלא כדי “להעמיד” ולייצב את
המאכל, או לדבק בין חלקי המאכל, אז אין הוא נחשב לעיקר, ויש לברך על המאכל את
הברכה הראויה לו
.

ודין
זה נתבאר בגמרא במסכת ברכות
(לז:), שכל שעירב את הקמח במאכל רק על מנת
לדבקו, אינו מברך עליו בורא מיני מזונות. וכן פסק מרן השלחן ערוך (סימן רח
).

ומן
האמור אנו למדים לענין עוגות העשויות ביצים ושמן וסוכר וכיוצא בזה, ומערבים בעיסת
העוגה מעט מאד קמח (למשל כף אחת לכל העוגה), שלא על מנת לתת טעם, אלא בכדי שהעוגה
תתפס”
ותעמוד היטב. הרי שברכת העוגה היא “שהכל נהיה בדברו”, מפני שהסוכר
והביצים הם עיקר בתוכה, והקמח לא בא אלא לדבק בלבד, ועל כן הוא אינו יכול להחשב
עיקר המאכל
.

וכן
הדין לגבי “נשיקות” של סוכר, שאף על פי שלעתים מערבים בהן מעט קמח, מכל
מקום ברכתן “שהכל נהיה בדברו”. וכן פסק רבינו הרמב”ם בפרק ג מהלכות
ברכות, שכל שנתנו את מין הדגן בתערובת על מנת לדבק את המאכל, אין לברך עליו בורא
מיני מזונות. והוסיף עוד, שהוא הדין אם נתן את מין הדגן בתערובת על מנת לתת בה ריח
או צבע, שכל שאין מין הדגן בא על מנת לתת טעם, אין הוא נחשב לעיקר המאכל, ואין
לברך עליו בורא מיני מזונות
.

מרק
או רוטב עם קמח

ומדברי
הרמב”ם שהבאנו נוכל ללמוד עוד, שגם כאשר מוסיפים קמח לתבשיל על מנת לשפר את
המרקם שלו, כגון כשמוסיפים קמח למרק בשר על מנת להסמיך אותו, הרי שברכת המרק נשארה
“שהכל נהיה בדברו”, מאחר והקמח לא בא להוסיף טעם, אלא לשנות את
מירקם”
המרק
.

וכן
העושים “רביכה” של קמח לערבה ברוטב כדי להשביחו, בודאי שהקמח לא יוכל
להחשב לעיקר המאכל, וברכתו נותרה “שהכל נהיה בדברו”. וכן קציצות של בשר,
שמערבים בהן מעט פירורי לחם בכדי לשפר את מרקם הקציצות, הדין הוא שברכתן
“שהכל נהיה בדברו”, שהרי הפירורים אינם באים בשביל טעם, אלא בשביל מרקם
הקציצות בלבד
. 

 Question: What is the correct blessing for “Baklava”? Also, what is the
blessing on a cake that contains only one spoon of flour? Similarly, what is
the blessing on soup which contains a small amount of flou
r

Answer:
In
the
previous
Halachot
we have discussed that if a dish consists of several kinds
of food, the blessing on the dish is that of the primary food. Thus, we have
written that if one eats grape leaves stuffed with rice, one must recite the “Boreh
Minei Mezonot” blessing on the rice, for it is the primary food and the leaves
are secondary to it.

We have, nevertheless, added that this only applies to a dish comprised of two
regular kinds of food. However, if the food contains a grain ingredient, such
as flour or bread crumbs, the blessing on the food or dish will always be the
blessing on the grain ingredient, for the five grains (wheat, barley, oat,
spelt, and rye) have an innate significance since they satiate the heart and
are always considered the primary food.

The Blessing on “Baklava”
Based on this, a pastry made of thin layers of filo dough filled with nuts
(Baklava) requires the “Boreh Minei Mezonot” blessing, for although the walnuts
are the primary ingredient in this pastry, nevertheless, since the layers of
dough are made of grain, the “Mezonot”, and not the “Boreh Peri Ha’etz”
blessing, must be recited.

Cake Made With Only a Small Amount of Flour
The rule that we have learned that a grain derivative is always considered the
primary ingredient is actually contingent upon one condition, which is that the
grain product must give a good taste to the food or dish. However, if the grain
product is meant merely to stabilize the food or to stick the various
ingredients together, it is no longer considered primary and the appropriate
blessing must be recited on the food.

Indeed, the Gemara (Berachot 37b) discusses this law and states that if a grain
product was mixed into a food merely as a binding agent, the “Boreh Minei
Mezonot” blessing is not recited on this food. Maran Ha’Shulchan Aruch (Chapter
208) rules likewise.

Based on the above, regarding cakes made from eggs, oil, and sugar, when a
small amount (such as a spoonful) of flour is added to the batter not in order
to add flavor, rather, in order for the cake to stand well, the blessing on
such a cake is “Shehakol Nihya Bidvaro,” for the primary ingredients are the
sugar and eggs while the flour is only there as a binding agent, in which case
it cannot be considered primary at all.

The same applies to meringues made from egg whites and sugar in that although
some flour is sometimes added to them, nevertheless, the correct blessing on
meringues is “Shehakol”. Indeed, the Rambam (Chapter 3 of Hilchot Berachot)
rules that if the grain product was added to the food merely as a binding
agent, the “Boreh Minei Mezonot” blessing is not recited on the food. The
Rambam adds that the same applies if the grain derivative was added to the food
in order to give it a pleasant smell or color, as long as the grain product was
not added to give flavor, it is not considered the primary ingredient and the
“Mezonot” blessing is not recited.

A Soup or Sauce Containing Flour
Based on the above Rambam we can infer that the same applies when flour is added
to a food in order to enhance its texture, such as adding flour to a soup in
order to make it thicker, and the blessing on the soup remains “Shehakol Nihya
Bidvaro” since the flour is not intended to add flavor and was only added to
change the soup’s texture.

Similarly, those who add some flour cooked with water to a sauce or gravy in
order to enhance its texture, the flour can certainly not be considered the
primary ingredient and the blessing remains “Shehakol Nihya Bidvaro.” The same
applies to meatballs into which some bread crumbs are mixed in order to enhance
the texture; the blessing on the meatballs remains “Shehakol Nihya Bidvaro,”
for the bread crumbs are not added for flavor and are added merely to enhance
the texture of the meatballs and to help them to not fall apart.