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M A Weekly - Bulletin April 13th 2024 - Parshat TAZRIA - NISSAN 5 5784

04/11/2024 11:16:37 PM

Apr11

M.A. WEEKLY

                      

 

CLIQUEZ ICI Pour voir ce communiqué en Français (Traduction automatique par Google)

 

SCHEDULE

SHABBAT TIMES

Friday Night, @Maghen Abraham

 

Mincha 6:30pm followed by Shir Hashirim -Kabbalat Shabbat - Arvit

 

Shabbat Candle lighting  7:19 pm

 

Saturday, @Maghen Abraham 

 

Shahrit 9:00am

 

Perasha - TAZRIA

Haftara - Melachim II (II Kings) Chapter 4:42 - 5:19

 

Kiddush Sponsored by

Maghen Abraham

 

Mincha 716PM followed by Arvit 

 

Havdalah:  8:25pm

 

UPCOMING HOLIDAY - ROSH HODESH NISSAN

Monday Evening April 8th to Tuesday Afternoon April 9th

No Tachanun

 

UPCOMING HOLIDAY - PESAH
Monday April 22nd Evening (1st seder) to Tuesday April 30th (Afternoon)

UPCOMING THIS WEEK

CELEBRATIONS

MABROOK!

Mark Sayegh

on his birthday!!!

 

MABROOK!

Tamar Israel

on her hebrew birthday!!!

 

MABROOK!

Vicky Hadid-Bensabat

on her birthday!!!

 

HAZKAROT

HAZKARA

Jacques Aintabi z'L

Father of Sam Aintabi

 

HAZKARA

Esther Argalgi z'L

Sister of David & Selim Argalgi

 

HAZKARA

Linda Argalgi z'L

Mother of David & Selim Argalgi

 

HAZKARA

Olga Hallak (née Tarrab) bat Jamileh z'L

Mother of Nina Rabih

 

HAZKARA

Joseph Moadeb z'L

Father  of Andree Sasson

 

HAZKARA

Yvonne Sayegh z'L

Mother  of Lily Sayegh

 

NOTICES

 

 ________________________________________
REFUA SHELEMA TO AHOUVA BAT MAZAL
________________________________________
REFUA SHELEMA TO SHLOMO BEN LINDA

NEWSLETTER

 

Bonjour / Hello [nickname_else_first_name],

Table of contents

 

1) Perashat Hashavoua - Rabbi Eli Mansour

2) Halakhat Hashavoua - Chazzan David Azerad -

Four Mitzvot concerning the prohibition of ḥametz - Peninei Halacha 

3) Holy Jokes!

4) FOR KIDS!

 

 

 

 This Week's Parasha Insight with Rabbi Eli Mansour

Parashat Tazria: Eliyahu Ha’nabi and the Berit Mila “Redemption”

Parashat Tazria begins with the law of "Tum’at Yoledet" – the state of impurity that descends upon a woman after she delivers a child. The Torah establishes that the woman is impure for either seven or fourteen days – depending on whether she delivers a boy or a girl – and she is later required to offer a special sacrifice to regain her status of purity.

This Halacha seems, at first glance, very difficult to understand. The very first Misva that G-d commanded after creating the first human beings is "Peru U’rebu" – the obligation to procreate. Having a child is something precious and beautiful. It is one of our most sacred duties. Why, then, would childbirth bring upon a woman a state of Tum’a (impurity)? In fact, the Gemara tells that Hashem has a "container" in the heavens containing all the souls destined to come down into our world, and once this container is empty, Mashiah will come. As such, every time a woman delivers a child, she brings the world closer to its state of redemption. For what reason, then, does she become impure?

Another seemingly peculiar aspect of the Torah’s discussion of "Tum’at Yoledet" is the mention of the Misva of Berit Mila in this context. As it discusses the case of the birth of a boy, the Torah found it necessary to reiterate the command to circumcise the child on his eighth day. Why is this Misva repeated here? Of what relevance is Berit Mila to the Halacha of "Tum’at Yoledet"?

The answer lies in an understanding of the concept of Tum’a. This word does not, as many people mistakenly believe, refer to "contamination," or any sort of filth. Rather, as the Zohar teaches, Tum’ah is the result of lost sanctity. When something is filled with Kedusha, and then that Kedusha is lost, the forces of impurity fill the vacuum that is created. A number of sources draw a comparison to two jars – one that contained honey, and another that contained vinegar, which were emptied. Not soon afterward, insects and flies descended upon the empty honey jar to consume the sweet drops of honey that remain, but no insects go to the vinegar jar. Similarly, as long as a soul is in the body, the Kedusha of the soul keeps the "insects" – the forces of Tum’a – away, but once the body is "emptied," the vacuum is filled by these forces that seek to feed off the "sweetness" of the residual Kedusha which remains. These forces go only to where there was "honey" – Kedusha – but not to where there was "vinegar." They are attracted to the "sweetness" of Kedusha, and are able to descend upon a holy place once the Kedusha is no longer present.

In other words, Tum’a is what happens when Kedusha departs.

This, then, explains the concept of "Tum’at Yoledet," the state of impurity that befalls a woman after childbirth. The Gemara famously tells us that during pregnancy, an angel sits with the fetus and teaches the child the entire Torah. Remarkably, a woman during pregnancy is a "mobile yeshiva," with Torah being studied inside her. There is great Kedusha inside the woman during those months. Once the child is born, this Kedusha is lost, and the void is filled by the forces of impurity.

Extending this notion further, we can explain why the period of Tum’a is longer after the birth of a girl than after the birth of a boy.

The primary difference between the birth of a girl and the birth of a boy is that after the birth of a boy, there is a Berit Mila – and the Berit Mila has the effect of eliminating the woman’s state of Tum’a.

Tradition teaches that Eliyahu Ha’nabi attends every Berit performed on a Jewish child. And, as we know, Eliyahu is going to be sent to us before the arrival of Mashiah in order to prepare us for redemption. He will inspire, motivate and guide us to repent, to eliminate all our "impurities," and draw closer to Hashem so we will be ready to greet Mashiah. Eliyahu attends a Berit because a Berit is what we might call a "miniature redemption." A Berit Mila is a moment of immense Kedusha, an occasion that brings a level of purity and holiness to all those who are in attendance – resembling, in small measure, the purity and holiness that Eliyahu will help us achieve when he will arrive to prepare us for the final redemption.

Naturally, then, the period of Tum’a that follows childbirth ends after seven days – because at that point, the child is circumcised, and Eliyahu arrives and eliminates the impurity. And this is why the Torah mentions Berit Mila in this context – because it is the reason why the period of Tum’a after the birth of a boy ends after only seven days. The Torah is indicating to us that the occasion of a Berit has a profound spiritual impact which rids the woman of her state of Tum’a – giving us a glimpse of the spiritual elevation that we will experience in the future, when Eliyahu comes to prepare us for Mashiah, speedily and in our days, Amen.

 

 

 

Four Mitzvot concerning the prohibition of ḥametz - Peninei Halacha 

 

Four Torah commandments deal with the prohibition against ḥametz on Pesaḥ: three negative and one positive.

 

The first prohibition is to refrain from eating ḥametz, as it is written, “And ḥametz shall not be eaten” (Shemot 13:3). Our Sages taught that the prohibition against eating ḥametz on Pesaḥ includes not deriving any kind of benefit from the ḥametz. The Torah further states: “You shall not eat any leavened product (maḥmetzet)” (Shemot 12:20). Our Sages concluded from this verse that not only something that had fermented on its own is prohibited, but even food that had been leavened by some external agent may not be eaten on Pesaḥ. It must be noted that the Torah was particularly stringent concerning the prohibition against eating ḥametz. Almost all of the Torah’s food prohibitions are punishable by lashes, while eating ḥametz on Pesaḥ is punishable by karet (extirpation), as it is written, “whoever eats ḥametz from the first day until the seventh day, that soul shall be cut off from Israel” (Shemot 12:15).

 

The second prohibition is that no ḥametz may be found in our possession, as it is written, “Seven days there shall be no se’or found in your homes” (Shemot 12:19). Se’or is the “starter” or leavening agent used to make dough ferment. This verse means not only that se’or is forbidden, but also that no ḥametz may be found in our possession. This prohibition is often called bal yimatzei.

 

The third prohibition is that no ḥametz may be seen in our possession, as it is written: “Matzot shall be eaten seven days; and no ḥametz of yours shall be seen, and no se’or of yours shall be seen within all your borders'' (Shemot 13:7). One violates the second prohibition (bal yimatzei) and this third prohibition (called bal yera’eh) only if one has in his possession on Pesaḥ at least one olive’s bulk (kezayit) of ḥametz. If the volume of the ḥametz that remained in one’s possession was less than a kezayit, he does not violate bal yera’eh and bal yimatzei on account of that ḥametz.

 

The fourth mitzvah – a positive commandment – is to eliminate ḥametz and se’or in advance of Pesaḥ, as it is written, “Seven days you shall eat matzot; however, on the first day you shall remove the se’or from your houses” (Shemot 12:15).

 

Bevirkat Shabbat Shalom Umevorach

David Azerad 

4) FOR KIDS

Click on the image to open the youtube video

 

LIFECYCLE EVENTS

Celebrate a lifecycle event with us by sponsoring a Kiddouch

 

CONGREGATION MAGHEN ABRAHAM

 

Contact Us

Maghen Abraham
POB 111, Succ Snowdon, Montreal,

H3X 3T3

 

Synagogue:
4894 St-Kévin 
Montréal, Québec, Canada 
macommunaute@maghenabraham.com

 

M A Weekly - Bulletin April 6th 2024 - Shabbat Mevarchim Parshat Hachodesh Shmini - ADAR II 27 5784

04/05/2024 02:21:38 PM

Apr5

M.A. WEEKLY

                      

 

CLIQUEZ ICI Pour voir ce communiqué en Français (Traduction automatique par Google)

 

SCHEDULE

SHABBAT TIMES

Friday Night, @Maghen Abraham

 

Mincha 6:30pm followed by Shir Hashirim -Kabbalat Shabbat - Arvit

 

Shabbat Candle lighting  7:10 pm

 

Saturday, @Maghen Abraham 

 

Shabbat Mevarchim
Parshat Hachodesh

 

Shahrit 9:00am

 

Perasha - Shmini

Haftara - Yechezkel (Ezekiel) Chapter 45:18 - 46:15

 

Kiddush Sponsored by

Maghen Abraham

 

Mincha 7PM followed by Arvit 

 

Havdalah:  8:15pm

 

UPCOMING HOLIDAY - ROSH HODESH NISSAN

Monday Evening April 8th to Tuesday Afternoon April 9th

No Tachanun

 

UPCOMING HOLIDAY - PESAH
Monday April 22nd Evening (1st seder) to Tuesday April 30th (Afternoon)

UPCOMING THIS WEEK

CELEBRATIONS

MABROOK!

Linda Argalgi & Corey Frankeil 

on the recent bith of a BABY BOY!

 

MABROOK!

Edmond Guindi

on his birthday!!!

 

MABROOK!

Mayer Sasson

on his birthday!!!

 

HAZKAROT

 

 

 

 

NOTICES

 

 ________________________________________
REFUA SHELEMA TO AHOUVA BAT MAZAL
________________________________________
REFUA SHELEMA TO SHLOMO BEN LINDA

NEWSLETTER

 

Bonjour / Hello [nickname_else_first_name],

Table of contents

 

1) Perashat Hashavoua - Rabbi Eli Mansour

2) Halakhat Hashavoua - Chazzan David Azerad -

Shabbat Hachodesh and Halacha for Pesach

3) Holy Jokes!

4) FOR KIDS!

 

 

 

 This Week's Parasha Insight with Rabbi Eli Mansour

Parashat Shemini: The Lesson of the Para Aduma

The section of Parashat Para, which speaks about the Para Aduma ("red heifer"), is read before Rosh Hodesh Nissan, because in the times of the Bet Ha’mikdash, the people would need to purify themselves in preparation for the Pesach sacrifice. The special water made with the ashes of the Para Aduma was used to purify people and objects that had become Tameh (impure) as a result of contact with a human corpse.

The Sages teach that the command of the Para Aduma was issued nearly a year after the Exodus from Egypt, at the beginning of the month of Nissan, at the time of the inauguration of the Mishkan. It was only at that point when these laws became relevant, as people in a state of Tum’a (impurity) were barred from entering the Mishkan and from partaking of the sacrifices offered there.

Interestingly, however, Beneh Yisrael actually learned about the Para Aduma earlier. As Rashi comments in Parashat Beshalah (Shemot 15:25), when Beneh Yisrael encamped in a place called Mara after crossing through the sea, G-d gave them a number of Misvot – one of them being the Misva of Para Aduma. Although this Misva would not become practically relevant until nearly a year later, nevertheless, they were taught this Misva already then.

The question naturally arises as to why this Misva was deemed significant enough to be one of the Misvot taught in Mara. The other Misvot, Rashi writes, were fundamental Torah precepts – Shabbat observance, and Dinim (the establishment of a just court system). But why was it important for Beneh Yisrael to learn about the Para Aduma already at that point, in Mara?

Rav Yaakov Kamenetsky (1891-1986) explained that Para Aduma constitutes the quintessential "Hok" – Misva whose rationale eludes human comprehension. The Torah commands taking a cow with very specific properties – it’s completely red, without physical defects, and has never been used for any work – and to burn it and mix its ashes with natural spring water. This water will then bring purity to people and articles that had become impure. There is no possibility of explaining the rationale for this concept. The Sages teach that even King Shlomo, the wisest of all men, conceded that he could not understand the reason behind this Misva.

This is why it was so important for Beneh Yisrael to learn this Misva at a very early stage, even before Matan Torah. As part of their preparation for Matan Torah, they needed to be shown that all Misvot – even those which appear to have a compelling rationale, and which we thus think we understand – must be observed out of a sense of submission and subservience to G-d, and not because we understand what they are intended to accomplish. Para Aduma, the quintessential "Hok," shows us how to approach all Misvot – as G-d’s commands which we humbly obey, regardless of whether or not we understand why He commanded them.

The anonymous Sefer Ha’hinuch is a work which lists all 613 Misvot (according to the Rambam’s counting), and suggests reasons for each one. The author writes openly that he presents these reasons only to help us better appreciate the Misva’s value, without claiming that they fully encapsulate the reasons behind Misvot. The Hebrew word for "reason," he notes, is "Ta’am," which also means "flavor." Uncovering reasons for Misvot enhances their "flavor," making their performance more meaningful. But just as a food product can be eaten and offers nutritional value even without seasoning, similarly, the Misvot are valuable and vitally important even if we do not understand their reasoning.

The Sages teach that Abraham Abinu ate Masa on Pesach. Quite obviously, he lived well before the Exodus from Egypt, which the Misva of Masa commemorates. The Brisker Rav (Rav Yitzhak Zev Soloveitchik, 1886-1959) noted that this shows that eating Masa on Pesach is intrinsically valuable simply because G-d commanded us to do so. Commemorating Yesiat Misrayim is but the "Ta’am," an additional element to the Misva, but the essence of the Misva of Masa is our humble subservience to the divine will.

This is the message of the Para Aduma – that we observe all of the Torah’s Misvot out of a sense of submission to Hashem’s authority, irrespective of whether or not we understand their reason.

 

 

 

Shabbat Hachodesh and Halacha for Pesach

 

This Shabbat is the fourth of four supplementary readings added in the weeks preceding Purim and Passover (Shekalim, Zachor, Parah and Hachodesh)

.

 Parashat Hachodesh is the Shabbat that falls on OR before the first of Nissan, we also read the section of Hachodesh, which relates Hashem’s words to Moshe Rabeinu in Egypt two weeks before Yetziat Mitzrayim (exodus), instructing us to set the Jewish Calendar by the monthly new moon, and to regard Nissan as the “head of months.” G‑d also instructs to bring the Passover offering, to eat it with Matzah and Maror (bitter herbs), and to abstain from Chametz (leaven) for seven days.

 

Vessels for Pesach

 

On Pesach, one must use vessels and dishes that have not absorbed Chametz, meaning either new vessels (or vessels designated specially for Pesach use) or vessels that have been koshered for Pesach. Usually, the way to kosher a vessel is in the same manner it is normally used.

 

Regarding plates and bowls made of metal or plastic that hot foods are placed in but are not used as an actual “Keli Rishon” (i.e. a vessel with boiling hot liquid directly on the fire or heat source), meaning that when food is placed in them, it is usually dished out of another pot (and this pot was the “Keli Rishon” where the water was actually boiled), their koshering process is in the way it is used, i.e. through pouring boiling water on them from a “Keli Rishon” (for instance, from an electric kettle that water was boiled in). Certainly, these items may be koshered through “Hag’ala,” meaning immersing them into boiling water in a “Keli Rishon” where the water was boiled.

 

Regarding pans that are used to fry Chametz foods in oil, there is a disagreement among the Poskim whether it can be halachically considered like a pot that Chametz foods are cooked in and Hag’ala will be sufficient or since not much liquid is used to fry foods in it, it should have the halachic status of skewers which require “Libun,” torching with fire. The custom of Sephardic Jewry is that Hag’ala is sufficient for frying pans, while the Ashkenazim customarily require Libun with fire for these pans. Maran Rabbeinu Ovadia Yosef zt”l writes that even according to the Ashkenazi custom, it is not necessary to fire up the pan to such a degree that it turns red-hot; rather, a light Libun, i.e. that it becomes hot enough from the fire that if a straw would come in contact with the pan it would burn, is sufficient.

 

Any vessels not used with hot foods or liquids, such as silver goblets, refrigerators, and freezers, do not require any koshering and a thorough cleaning is sufficient.

Glass vessels do not require any koshering and according to Maran Ha’Shulchan Aruch, a thorough washing is sufficient for them. The Ashkenazi custom, however, is to act stringently in this regard. We have already discussed this regarding the laws of milk and meat.

 

There are some Sephardic communities outside of Israel who had the custom to abstain from using glass used throughout the year on Pesach. Nevertheless, Maran Rabbeinu Ovadia Yosef zt”l rules that when these communities emigrate to Israel, they may immediately nullify their customs and observe all rulings and customs based on Maran Ha’Shulchan Aruch. Indeed, even acting stringently against the ruling of Maran in Israel is inappropriate, for this can be construed as belittling the honor of Maran Ha’Shulchan Aruch who was the chief authority and master of the Land of Israel.

Vessels made of pottery (ceramic, clay, china, porcelain, etc.) are unable to be koshered; even if they were to be torched with fire very well, they would remain in their forbidden state.

 

It is preferable, whenever possible, to perform Hag’ala on vessels needing koshering only after they have not been used for twenty-four hours. It is permissible to perform Hag’ala on meat and dairy vessels one after another when the Hag’ala is being done in a large pot.

 

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 

 

A poor man finds God while walking through a forest.

“God, what is a million years like for you?”

“My son, for me a million years is like a second.”

“God, what is a million dollars to you?”

“My son, a million dollars means nothing to me.”

“So God, can I have a million dollars?”

“In a second.”

 

 

4) FOR KIDS

Click on the image to open the youtube video

 

 

 

LIFECYCLE EVENTS

Celebrate a lifecycle event with us by sponsoring a Kiddouch

 

CONGREGATION MAGHEN ABRAHAM

 

Contact Us

Maghen Abraham
POB 111, Succ Snowdon, Montreal,

H3X 3T3

 

Synagogue:
4894 St-Kévin 
Montréal, Québec, Canada 
macommunaute@maghenabraham.com

 
Sun, April 14 2024 6 Nisan 5784