Rosh Hashanah (Hebrew: רֹאשׁ הַשָּׁנָה, Rōʾš hašŠānā, lit. 'head of the year') is the New Year in Judaism. The biblical name for this holiday is Yom Teruah (יוֹם תְּרוּעָה, Yōm Tərūʿā, lit. 'day of cheering or blasting'). It is the first of the High Holy Days (יָמִים נוֹרָאִים, Yāmīm Nōrāʾīm, 'Days of Awe'), as specified by Leviticus 23:23–25,[1] that occur in the late summer/early autumn of the Northern Hemisphere. Rosh Hashanah begins the Ten Days of Repentance culminating in Yom Kippur, the day of atonement. It is followed by the Fall festival of Sukkot which ends with Shemini Atzeret in Israel and Simchat Torah everywhere else.
Rosh Hashanah is a two-day observance and celebration that begins on the first day of Tishrei, which is the seventh month of the ecclesiastical year. The holiday itself follows a lunar calendar and begins the evening prior to the first day. In contrast to the ecclesiastical lunar new year on the first day of the first month Nisan, the spring Passover month which marks Israel's exodus from Egypt, Rosh Hashanah marks the beginning of the civil year, according to the teachings of Judaism, and is the traditional anniversary of the creation of Adam and Eve, the first man and woman according to the Hebrew Bible, as well as the initiation of humanity's role in God's world.
Rosh Hashanah customs include sounding the shofar (a hollowed-out ram's horn), as prescribed in the Torah, following the prescription of the Hebrew Bible to blast a [horn] on Yom Teruah. Eating symbolic foods that represent wishes for a sweet new year is an ancient custom recorded in the Talmud.[2] Other rabbinical customs include attending synagogue services and reciting special liturgy about teshuva, as well as enjoying festive meals. "Tashlich",[3] which means "to cast" is a ritual performed any time between the first day of Rosh Hashanah and Hoshana Rabbah. Participants recite specific prayers by water, seeking divine forgiveness by symbolically shaking out their garments and casting away their sins into the depths of the waters.[4] In many communities, this is done by throwing stones or pieces of bread into the water.
-Wikipedia
Monday September 22nd /lundi le 22 Septembre - Erev Rosh Hashanah
-Candle lighting 6:37pm / Allumage des bougies 18h37
-Mincha 6:35 pm followed by Arvit / Minha 18h35 suivi par Arvit
Tuesday September 23rd / mardi le 23 Septembre
-Shacharit 8:30am / Shacharit 8h30
- Mincha 6:00pm followed by Tashlich & Arvit /Mincha 18h00 suivi deTashlich & Arvit
One of the most important prayers are the Tashlich prayers, this is a very important prayer steeped in Kabbalah whereby we divest ourselves of our sins near a pond.
Over the years we have been using a park pool and on other occasions on a barrel filled with water.
We are delighted to advise our members that this year, right next door to the Synagogue is a natural pond whereby we have been given special access to accomplish this very important and valuable Mitsvah.
Shana Tova !
La prière de Tachlish est l'une des plus importantes prières importantes à accomplir. C'est une prière essentielle, imprégnée de Kabbale, par laquelle nous nous libérons de nos péchés encourus près d'un étang.
Au fil des ans, nous avons utilisé une piscine dans un parc et, à d'autres occasions, un tonneau rempli d'eau.
Nous sommes ravis d'annoncer à nos membres que cette année, juste à côté de la Synagogue, se trouve un étang naturel auquel nous avons un accès privilégié pour accomplir cette Mitsva si importante et précieuse.
Shana Tova !
-Candle lighting after 7:36 pm / Allumage des bougies après 19h36
Wednesday September 24th / mercredi le 24 Septembre
-Shacharit 8:30am / Shacharit 8h30
-Mincha 6:30 pm followed by Arvit / Minha 18h30 suivi d'Arvit
-Havdalah 7:36 pm / Havdalah 19h36
Thursday September 25th,Fast of Gedalia / jeudi le 25 Septembre, Jeûne de Gedalia
-Starts at 5:29AM / Commence à 5h29
-Ends at 7:09 PM / Se termine à 19h09
UPCOMING HOLIDAYS/EVENTS
Erev Yom Kippur - Oct 1st
MEMBERSHIP RENEWAL
RESERVE YOUR SEATS - PRIORITY TO MEMBERS
This Year's Membership rates are ad follows
- Full Family (one household) - 600$
- Single Adult - 375$
Membership renewal can be done using the following methods
If you have already renewed your membership a receipt should have been issued. If you did not receive your receipt please email us at support@maghenabraham.com
UPCOMING THIS WEEK
CELEBRATIONS
MABROOK!!!
Isaac Darwiche
on his Hebrew Birthday
MABROOK!!!
Albert Sayegh
on his Bar Mitzvah Anniversary
HAZKAROT
HAZKARAH
Ezra Raffoul z'L
Father of Micahel & Joseph Raffoul
2) Halakhat Hashavoua (Halakhot related to day to day life) By Hazzan David Azerad -- Peninei Halacha
3) Holy Jokes!
4) For KIDS
This Week's Parasha Insight with Rabbi Eli Mansour
Parashat Nisavim: It Depends Only on Us
The Gemara in Masechet Aboda Zara (17a) tells the astonishing story of a man named Elazar Ben Dordaya, who is described as having been a degenerate addict, who visited every harlot in the world. Once, he heard of a woman who lived far away and who charged an exorbitant fee for her services, and so he took with him a pouch filled with money and traveled to her. During his visit with this woman, she told him that he is incapable of ever repenting, that he has fallen so low that he would never be able to change.
This comment rattled Elazar, who ran outside and sat in between two mountains. He begged the mountains to beseech G-d on his behalf, but they said they could not. He then begged the heavens and the earth to beseech G-d on his behalf, but they said they could not. He begged the sun, the moon and the stars, but they, too, explained that they could not pray for him. Finally, he exclaimed, "The matter depends only on me!" He lowered his head and cried, until he passed away. A heavenly voice then exclaimed, "Rabbi Elazar Ben Dordaya is granted life in the eternal world."
Not only did Elazar’s repentance earn him a share in the next world, despite his life of decadence, but it even earned him the title "Rabbi."
Elazar Ben Dordaya was not a "Rabbi" in the sense that he could answer complex halachic questions, or deliver informative and uplifting lectures. However, he is, truly, a Rabbi, a teacher for every one of us.
The Talmud elsewhere (Sukka 52a) compares the Yeser Ha’ra, our sinful inclinations, to a tall mountain, which is difficult to climb. When Elazar Ben Dordaya looked to the mountains for help, it means that he tried pinning the blame on his evil inclination, on his sinful impulses. When this did not work, he tried blaming the heavens and the earth – meaning, the complex combination between physicality and spirituality that characterizes the human condition. He thought he could blame his sinful lifestyle on this very difficult balance between our animalistic and spiritual natures. He then tried to blame the celestial beings – meaning, the Zodiac, his having been born at a certain time which affected his nature. Finally, he realized that he has no one to blame but himself: "The matter depends only on me."
This is why Elazar Ben Dordaya is called a "Rabbi." He teaches us the vitally important lesson that "the matter depends only on me," that we cannot blame anybody or anything for our sins. We must take full responsibility and own up to our mistakes and failings. We will never grow or improve as long as we cast the blame for our sins on other people. We need to recognize that we are responsible for our decisions and our actions.
So often when I speak to people about religious observance, I hear them blame their low standards of observance on other factors. Some people blame it on their upbringing, saying that if their parents would have raised them differently, or had sent them to a different school, or if they had been raised in a more established Jewish community, they would observe Shabbat. Some people blame their spouse, saying that if their husband or wife was more encouraging or more passionate about religion, they would observe more. As we enter the High Holidays, we need to learn from our great "Rabbi" – Elazar Ben Dordaya. We need to learn the lesson of "the matter depends only on me," that we each have only one person to blame for our mistakes, and only one person who can help us change, and that is ourselves. This is the key to repentance – recognizing that we are fully responsible for our mistakes, and that we are fully capable of correcting them, of changing our behavior, and of becoming the people who we know we should be.
Halachot this week are selected and Translated by Hazzan David Azerad
3) HOLY JoKeS!!
Selection of funny snippets, loosely related to this weeks parashah or current events, to brighten your day
4) FOR KIDS
Click on the image above to open the youtube video
LIFECYCLE EVENTS
Celebrate a lifecycle event with us by sponsoring a Kiddouch
If you have already renewed your membership a receipt should have been issued. If you did not receive your receipt please email us at support@maghenabraham.com
UPCOMING THIS WEEK
CELEBRATIONS
MABROOK!!!
Lynn Cohen
on her Birthday
HAZKAROT
HAZKARAH
Edouard Kerub z'L
Father of Fortune Argalgi
NOTICES
________________________________________________ THe community offers it's condolences to the Chemtob FAMILY ON THE PASSING OF Liliane Farhi z'L ___________________________________________________
THe community offers it's condolences to the Dahan FAMILY ON THE PASSING OF Sol Dahan z'L __________________________________________________
2) Halakhat Hashavoua (Halakhot related to day to day life) By Hazzan David Azerad -Penitential Fasting - Peninei Halacha
3) Holy Jokes!
4) For KIDS
This Week's Parasha Insight with Rabbi Eli Mansour
Parashat Ki-Tabo: Reading the Curses
Parashat Ki-Tabo is famous for the section known as the "Tocheha," which describes the Kelalot (curses), the horrific calamities that threaten to befall Beneh Yisrael if we forsake God’s commands. A similar section appears earlier in the Humah, in Parashat Behukotai, toward the end of the Book of Vayikra.
The Gemara notes a number of differences between the two sections. One difference is that the curses in Parashat Behukotai were dictated by God, whereas the curses here in Parashat Ki-Tabo were initiated by Moshe. Of course, God agreed with every letter, and it was thus all included in the Torah. But the curses in this Parasha were originally said by Moshe, and not by the Almighty.
At first glance, it seems very strange that Moshe would compose such horrific curses. Moshe Rabbenu was always our nation’s greatest advocate, interceding to God on our behalf and trying to secure a favorable judgment for us. It seems "out of character" for Moshe to warn of such dreadful and frightening catastrophes.
To understand Moshe’s intent in formulating these curses, let us first consider another comment of the Gemara. The Gemara teaches that Ezra, the leader of the Jewish people at the beginning of the Second Temple era, instituted that the curses of Parashat Ki-Tabo should be read every year in the final week or two of the year, before Rosh Hashanah. The reason, the Gemara explains, is "Tichleh Shana U’kelaloteha" – "the year should end along with its curses." We read the curses when the year ends to express our hope that just as the year is coming to an end, the curses that threaten us should likewise come to an end.
How does reading the curses help us ensure that they will end?
We might compare reading the curses to other forms of reading and study, such as studying about the Korbanot, the sacrifices brought in the Bet Ha’mikdash. Even without a Mikdash, when we cannot offer Korbanot, we can still gain access to the power and effects of the sacrifices by learning about them. This is why we include the Korbanot section in our daily prayer service. By learning about the sacrifices, we are considered as though we have actually offered them, and we thus gain the advantages of sacrifices despite our inability to place animals upon the altar. This applies to the Kelalot, as well. When we study the dreadful curses in this Parasha, we are considered to have actually experienced them – even though we have not actually gone through this suffering. Reading and learning the Kelalot is thus very beneficial for us, as it helps us avoid having to actually endure them. Even if, Heaven forbid, we are deserving of suffering, we can study this section in lieu of punishment.
This is why Ezra had us read the Kelalot right before Rosh Hashanah. As we stand in judgment before God, we can tell Him that even if we have sinned and failed, we should be considered as having already endured punishment, since we’ve read and studied the curses of Parashat Ki-Tabo. This is why many great Sadikim listen very intently to the reading of the Kelalot, keenly aware of just how powerful and beneficial this study is.
And this might be why Moshe Rabbenu wrote these Kelalot in the first place. He was not trying to curse us, but to the contrary, to help us avoid calamity. He gave us this section for us to carefully read and study, so that we can be regarded as having endured this suffering and thereby earn atonement. The section of the Tocheha offers us the remarkable opportunity to achieve atonement for our sins without having to experience calamity and hardship. It is thus an invaluable asset, and an expression of immense love on the part of Moshe Rabbenu, who gave us this section to learn and probe as a means of averting calamity.
Halachot this week are selected and Translated by Hazzan David Azerad
Penitential Fasting - Peninei Halacha
In the past, many people fasted on Erev Rosh HaShana to accept suffering for their sins. When a sinner accepts suffering as part of repentance, he is granted atonement and exempted from more severe punishments warranted by his sins. The same applies to public fast days; they atone for sins and exempt the community from further punishment.
The Sages offer a parable:
To what can this be compared? To a city that owed a large amount of tax to the king. The king sent agents to collect it, but they were unsuccessful. The city could not pay because the debt was so large. What did the king do? He told his servants and soldiers, “Let’s go there!” By the time the king and his entourage had traveled ten parasangs, the residents heard of his journey and were frightened. What did they do? Their leaders went out to greet the king. He asked them, “Who are you?” They replied, “We are residents of such and such a city, the one to which you sent tax collectors.” He asked them, “What do you want?” They replied, “Please do us a kindness, as we have nothing to give.” He said to them, “For you, I will reduce the amount by a third.” As the king drew closer to the city, ordinary residents came out to greet him. He asked, “Who are you?” They responded, “We are people from such and such a city, to which you sent tax collectors, but we cannot pay. We ask that you take pity on us.” The king reduced the payment by another third. He got even closer, and all the residents came out to greet him, young and old. He asked them, “What do you want?” They responded, “Our master and king, we are not able to pay what we owe.” He forgave the final third.
The king in this parable refers to the King of kings, the Holy One, blessed be He. The people of the city are the Jews, who accumulate sins all year long. What does God do? He tells them, “Repent, starting on Rosh Ha-shana.” What do they do? On Erev Rosh Ha-shana, the leaders of the generation fast, and God forgives a third of the sins. From Rosh Ha-shana until Yom Kippur, individuals fast, and God forgives another third of their sins. On Yom Kippur, all Jews fast and beg for mercy – men, women, and children – and God forgives them completely. Thus we read (Vayikra 16:30), “For on this day, atonement shall be made for you to purify you of all your sins; you shall purify yourselves before the Lord.” (Tanḥuma Emor §22)
Since the Sages said that fasting before Rosh Ha-shana is very effective, most Jews in the medieval era fasted on that day (see the next section). So states Shulḥan Arukh: “It is the custom to fast on Erev Rosh Ha-shana” (581:2). Since the fast is not mandatory (as are the fasts which commemorate the destruction of the Temple), many fasted only half the day or until plag ha-minḥa (1.25 seasonal hours before sunset). They did not fast the whole day so as not to start the holiday in a state of deprivation (Rema ad loc..; MB 562:10).
Some people fasted for ten days, as Rema writes (ad loc..): “Those who are meticulously observant customarily fast for ten days, and it is proper to do so.” They would fast for six of the Ten Days of Repentance (as it is forbidden to fast on the two days of Rosh Ha-shana, Shabbat, and Erev Yom Kippur), as well as four days before Rosh Ha-shana.
In recent times, far fewer people follow customs that involve fasting; even on Erev Rosh Ha-shana, most do not fast. Some suggest that people are weaker and softer than they used to be, so it is not fair to demand that they deprive themselves as an expression of piety (Ḥayei Adam 138:1). The great Hasidic masters maintained that the primary mode of worship in our generations should be joyful, so customs that detract from joy should be avoided. If someone would like to maintain the custom of fasting on Erev Rosh Ha-shana but finds it difficult, he should give charity instead. The amount should be either what he would be willing to pay to avoid needing to fast, or, minimally, what he would spend for food on an ordinary day.
Bevirkat Shabbat Shalom Umevorach
David Azerad
3) HOLY JoKeS!!
Selection of funny snippets, loosely related to this weeks parashah or current events, to brighten your day
4) FOR KIDS
Click on the image to open the youtube video
LIFECYCLE EVENTS
Celebrate a lifecycle event with us by sponsoring a Kiddouch
MABROOK!!!
