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M A Weekly - Bulletin January 27TH 2024 - BESHALACH - SHEVAT 17 5784

01/25/2024 05:27:59 PM

Jan25

M.A. WEEKLY

                      

 

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

 

SCHEDULE

SHABBAT TIMES

Friday Night, @Maghen Abraham

 

Mincha 4:30pm followed by Shir Hashirim -Kabbalat Shabbat - Arvit

 

Shabbat Candle lighting  4:33 pm

 

Saturday, @Maghen Abraham 

 

Shahrit 9:00am

 

Perasha - Beshalach

Haftara - Haftarah: Shofetim (Judges 4:4 - 5:31)

 

Kiddush Sponsored by

Vanessa Ades in HONOR of her mother's Memory, Fernande Ades z'L

 

Mincha 4:20PM followed by Arvit 

 

Havdalah:  5:41pm

 

 

UPCOMING THIS WEEK

CELEBRATIONS

MABROOK!!!

Jordan (Rabih) Grosz

on his Birthday!

 

MABROOK!!!

Sylvain Chemtob

on his Birthday!

 

HAZKAROT

HAZKARA

Ronald W. Dalfen z'L

Father of Samara Sayegh

 

HAZKARA

Yaacov Pisarevsky ben Luba z'L

Father of David Pisarevsky

 

 

 

NOTICES

We are all in shock with Simhat Torah massacre in Israel of brothers and sisters by the Hamas terrorist organization.

 

No words can describe our sentiment towards this horrific event.

 

Our hearts go out to all those that have lost loved ones and we pray for a safe return of those that are still in captivity.

 

We wish safety of the Israeli troops that are tasked with retrieving our brethren. 

 

AM ISRAEL CHAI

 

We also support our fellow Jewish institutions (Synagogues and Schools) that were targeted over the past week. We condem this SHAMEFUL ACT and we hope that the perpetrators are apprehended by the authorities quickly.

 

NEVER AGAIN

 

 

FUNDRAISING INTIATIVE 

 

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NEWSLETTER

Bonjour / Hello [nickname_else_first_name],

Table of contents

 

1) Perashat Hashavoua - Rabbi Eli Mansour

2) Halakhat Hashavoua (Halakhot related to day to day life) - Hazzan David Azerad 

 - Taking out the Torah and returning it to the Ark -( peninei halacha)

3) Holy Jokes!

4) FOR KIDS!

 

 

 

 This Week's Parasha Insight with Rabbi Eli Mansour

Parashat Beshalah: The 21st-Century Battle Against Amalek

The final verses of Parashat Beshalah tell of Beneh Yisrael’s war against the nation of Amalek, which attacked them in the desert, when Beneh Yisrael were en route to Mount Sinai. This war was fought in somewhat unusual fashion: Yehoshua led the army down below, while Moshe sat on a hill overlooking the battlefield, and held his hands in the air, drawing Beneh Yisrael’s attention to G-d, and in this merit, they triumphed over Amalek.

Amalek’s war against Beneh Yisrael was an ideological one. They launched their attack as Beneh Yisrael were making their way to Mount Sinai to receive the Torah, an event that was to have brought the world to its ultimate "Tikkun" (state of perfection). When the Jewish People are poised to achieve this "Tikkun," Amalek arises to thwart this process. And although Beneh Yisrael ultimately defeated Amalek on the battlefield, Amalek was successful in its effort, as it led to a spiritual weakness on account of which Matan Torah did not achieve the full "Tikkun" of the world.

Amalek’s ideological assault occurs on two levels. They seek to undermine our nation’s Emuna (faith), and our Kedusha (sanctity). This is why both Moshe and Yehoshua led the struggle against Amalek. Moshe embodies Emuna, complete faith in Hashem, and Yehoshua descends from Yosef, who embodied the ideal of "Kedusha," resisting sinful temptations, as when he was lured by Potifar’s wife. Together, Moshe and Yehoshua successfully resisted Amalek’s assault on these two foundations of our religion.

There were other times, too, when Amalek rose against our nation to sabotage our efforts to achieve the world’s "Tikkun." Before Beneh Yisrael entered the Land of Israel, two enemies – Balak and Bilam – teamed up to try to destroy them. The last two letters of the name "Balak" and of the name "Bilam" are the letters of "Amalek." Balak and Bilam are associated with the hostile nation of Amalek, and they tried to annihilate Beneh Yisrael by placing a curse on them. When this effort failed, they successfully schemed to lure Beneh Yisrael to immorality and idolatry, in the incident of Ba’al Pe’or. This scheme undermined both the faith and sanctity of Am Yisrael, as they worshipped idols and were involved with the women of Moab, and thus Balak and Bilam succeeded once again in preventing the world’s "Tikkun."

Many centuries later, when Jews began returning from Babylonia to build the second Bet Ha’mikdash, there was another opportunity to reach the world’s "Tikkun," and so again Amalek arose against us – this time, in the form of Haman, an Amalekite, who sought to destroy the Jewish Nation.

In our time, too, we are confronted by Amalek. As we approach the time of the final redemption, Amalek has once again arisen to sabotage this process. This is why in our generation, we face great challenges specifically in the areas of Emuna and Kedusha. Technology exposes us to the full range of foreign ideas and ideologies, posing a grave threat to our pure faith in Hashem and in Torah. We are also confronted by lures and temptations to an unprecedented degree, far more than in any previous generation, which endanger our Kedusha, our holiness. These challenges, which are unique to our day and age, reflect Amalek’s concentrated effort to interfere with the process of redemption. Let us strengthen our resolve and redouble our efforts to resist Amalek’s scheme, and remain steadfastly committed to our ancient, treasured values of Emuna and Kedusha, so will be worthy of our long-awaited final redemption, speedily and in our times, Amen.

 

 

 

 

 

Taking out the Torah and returning it to the Ark -( peninei halacha)

 

It is customary to recite verses of scripture when opening the ark, when the Torah is escorted to the bimah (pulpit), and when it is brought back to the ark, as printed in the siddurim – each ethnic group according to its custom.

 

Ashkenazim are accustomed to first say “El Erech Apayim…” which is not recited on days that there is no Tachanun, and after several verses they recite “Berich Shemei.” Sephardim are only accustomed to recite “Berich Shemei” on Shabbat and Festivals, though some say it every day and on Rosh Chodesh as well (Piskei Teshuvot 134:13).

 

 It is customary that people kiss the Torah as it passes and partially escort it on its way. Most people are accustomed to kiss the Torah directly with their lips, yet some touch it with their hand and then kiss their hand (see Piskei Teshuvot 149:1-2). It is not proper for a person who is sick, or has a cold, to kiss the Torah directly with his mouth, so as not to infect the other people praying.

 

Before the reading, it is the task of the gabbai to prepare the Torah scroll at the proper place so that it will not have to be rolled there in public, because it is disrespectful to compel the congregation to wait. Generally there is no need to prepare the scroll, since the reading is conducted according to the order of the weekly Torah portions, and thus the Torah is opened to the place where the previous reading left off. However, on Festivals, Rosh Chodesh, and fast days, the Torah is read out of its usual order, and it is necessary to prepare the Torah scroll ahead of time. Afterwards, it must be rolled back to the order of the weekly Torah portion.

 

If, by mistake, a different Torah scroll was taken out, the prevalent custom is not to switch it. Even though the congregation will have to wait until it is rolled to the place of the reading, nevertheless, that is part of the honor shown to the Torah scroll; once it is removed from the ark, it is not replaced by another (Kaf HaChaim 144:13). Some say, in order not to waste the congregation’s time, it is permitted to switch a Torah scroll which was removed mistakenly, even if it was already placed onto the bimah. In times of need, when the congregation is strict about its time, we may rely on that opinion (Igrot Moshe, Orach Chaim, part 2, 37).

 

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

 

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 Reminder - HALAKHA TU BiSHVAT 5784

01/22/2024 02:59:08 PM

Jan22

M.A. WEEKLY

                      

 

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TU BiSHVAT TIMES

Tu Bishvat Starting Jan 24 Wednesday night and all day Thursday

 

NEWSLETTER

Bonjour / Hello [nickname_else_first_name],

Tu BiShvat (ט״ו בִּשְׁבָט‎) is a Jewish holiday occurring on the 15th day of the Hebrew month of Shevat (in 2024, Tu BiShvat begins at sunset on January 24 and ends in the evening of January 25). It is also called Rosh HaShanah La'Ilanot (ראש השנה לאילנות‎), literally "New Year of the Trees". In contemporary Israel, the day is celebrated as an ecological awareness day, and trees are planted in celebration.

 

-Wikipedia

 

 

 

 

Tu Bishvat Sameach to all

 

This year Be'ezrat Hashem will be celebrating Tu Bishvat Starting Jan 24 Wednesday night and all day  Thursday .I have compiled  some halachot  and Minahgim as well as the seder of Tu Bishvat in a link below.

 

The Mishnah says: 

 

The first of [the month of] Shevat is the New Year for the Trees, according to Beit Shamai; Beit Hillel says it is the fifteenth [of the month of Shvat] (Rosh Hashana 2a). The reason why Tu B’Shevat is the New Year for the Trees is an argument in the Gemara Yerushalmi. One opinion says that by the fifteenth of Shevat most of the rains for the given year have already fallen, and it is thus the time that fruits begin to emerge. Another opinion says that while all the fruits that grew until this day are mainly a product of the rains from the previous year, the fruits produced from this day onward are essentially a product of the rains of the new year (Yerushalmi, Rosh Hashana 1:2; see also Bavli, Rosh Hashana 14a with Rashi and Tosafot). It is for this reason that many communities customarily eat several different types of fruits to celebrate the day (Mishna Berura 131:31; Kaf Hachaim 131:97). It is also for this reason that many have the custom to pray for a beautiful and kosher etrog for the upcoming Sukkot holiday on this day (B'nei Yisaschar, Shevat 2:2; Lashon Chachamim 1:38).


Laws and customs of Tu BiShvat Maran Rishon L’etzion Harav Yitzchak Yosef Shelita

 

Tu BiShvat is Rosh Hashanah La’ilanot(for the trees).And we do not  fast on Tu Bishvat nor do we say Tachanun.

 

 It is customary to study on the night of Tu B'Shvat, and read Mishnah and Zohar as it is written in the book “ Pri Etz Hadar” that has been printed especially for Tu Bishvat and one should study in particular as much as possible, the laws of Tu BiShvat,

It is customary to eat many different types of fruits on the night of Tu BiShvat, and especially fruits that have been Blessed/praised in the Torah from the Land of Israel, to show that it is Rosh Hashanah for trees, and to bless them with the blessings they deserve.

 

 In a year where Tu Bi’Shvat falls on Shabbat, (Friday night) it is customary to bring the fruits and make the Berachot (blessings) immediately after the Kiddush, before washing the hands for the meal. This custom has several opinions and controversies among the Chachamim (Rabbis) as to whether they should say Beracha Me’en Shalosh ``Blessing of Mezonot[cakes ,cookies etc…../Wine or Fruits mentioned in the Torah}  after eating the fruits.Or will we be exempt by saying Birkat Hamazon. Our custom is not to say Bracha Acharona as we will be saying Birkat Hamazon (grace after meal)  and that will take care of all the foods consumed.

 

When Tu B'Shvat falls on a weekday, initially the fruits should not be brought after Birkat Hamazon, in order to gain more blessings, for fear that it might cause unnecessary blessings {Beracha Le’Vatalah’}. Only if by error the fruits were brought to the table after Birkat Hamazon one should go ahead with the Seder of Tu Bishvat and recite all the blessings of the fruits before and after consuming the fruits.   

                          

It is customary to prepare the etrog in sugar and make it like jam and eat it on the night of Tu B'Shvat, and we do not say the Beracha of shehecheyanu since we have made it already when we were shaking the Lulav and Etrog on the first day of sukkot However, a woman should recite Shehecheyanu since she did not shake the Lulav and Etrog(according to Minhag Sefarad }

 

 Fruits that are known that they may contain worms need to be opened and inspected before reciting the Beracha {and that is true throughout the year}   

 

Please press the following link for the Seder of Tu Bishvat courtesy of Yeshiva Yavne prepared by Rabbi Shemuel Melul Director of Judaic Studies

The Tu Bishvat Seder Link click below: 

 http://diffusiontv.com/client/yavne-tb.pdf

  

While many people know that the fifteenth of Shevat is the New Year for the Trees, its halachic implications are not as clear; therefore, it is fitting to understand this point. Tu B’Shevat bears halachic significance for the purposes of terumot u'maaserot (tithes), bikkurimorlah, and, according to some opinions, for shemitta. Let’s see how this is so. (courtesy Ohr Sameach)

Terumot u'Maaserot

The halacha states that before one may benefit from produce, one must separate terumot and maaserot. First, one must give a portion of the produce to the kohen, which is called terumah gedolah. While the Torah doesn't prescribe a measurement of how much terumah one must give, Chazal tell us that one who is generous gives 1/40th, one who is mediocre gives 1/50th, and one who is stingy gives 1/60th of the sum total of one’s produce (Terumot 4:3). Following this, one must give one tenth of the remaining produce to the levi, which is called maaser rishon. The levi also separates 1/10th from this portion and gives it to a kohen, which is called terumat maaser. After that, if it is the third or sixth year of the seven year shemitta cycle, then one separates an additional 1/10th to give to the poor, which is called maaser ani. During the other years of the shemitta cycle, however, instead of separating maaser ani, one separates the additional 1/10th, and eats it in Yerushalayim (or redeems it on a coin that he takes to Yerushalayim, with which he buys food in Yerushalayim to eat there), which is called maaser sheni.

 

As mentioned above, there is a distinction in the type of maaser that is taken in the different years of the seven year shemitta cycle. Regarding fruits of the tree the new year begins on the fifteenth of Shevat. Therefore, fruits that reached the point where they become obligated in tithes (for the exact definition of this see Meiri, Beit HaBechirah on Rosh Hashana 2a; Chazon Ish, Shevi’it 7:12; Ohr Letzion 2:8; Derech Emunah on Rambam Hilchot Maaser 2:4-5) before the fifteenth of Shevat are considered as belonging to the previous year when it comes to determining whether to separate maaser ani, which is separated during the third and sixth years, or maaser sheni, which is separated on the first, second, fourth and fifth years (Shulchan Aruch, Yoreh Deah 331:125).

 

The halacha also states that one is not allowed to separate terumah or maaser from one year’s produce to the next. Regarding fruits of the tree the new year starts on the fifteenth of Shevat. According to this, fruits that reached the point where they become obligated in tithes before the fifteenth of Shevat, and fruits that reached that point after the fifteenth of Shevat, are considered as belonging to two different years, and terumot and maaserot may not be taken from one for the other (Shulchan Aruch, Yoreh Deah 331:57).

Bikkurim

The halacha states that one must bring the first fruits of the seven fruits of Eretz Yisrael to the Beit Hamikdash, and, in certain cases, recite a passage of appreciation, after which he gives them to the kohen. Even though there is no measure for how much one must give, Chazal assigned a measurement of 1/60th of all of the fruits (Peah 1:1). Similar to terumot and maaserot, one is not allowed to bring bikkurim from one year’s fruits to the next. Therefore, one may not bring bikkurim from fruits that reached the point where they become obligated in tithes before Tu B’Shevat for fruits that reached that state after Tu B’Shevat (Rambam, Hilchot Bikkurim 2:7).

Orlah

The date of Tu B’shvat is also significant regarding the halachot of orlah. The halacha dictates that one is not allowed to benefit from the fruits of a new tree for the first three years after its planting. Fruits from the fourth year, similar to maaser sheni, may only be eaten in Yerushalayim, while the fruits from the fifth year may be eaten anywhere. Also with regards to this halacha, the fifteenth of Shevat is significant. Let’s look at an example of how this is so: A tree that was planted in the year 5757 at least 44 days (14 days to take root, and 30 days to be considered a year) before the first of Tishrei of 5758, will be considered to be in its second year in the year 5758, in its third year in the year 5759 and in its fourth year in the year 5760. However, one may not eat its fruits in the year 5760 (in Yerushalayim, as the halacha requires in the fourth year) until the fifteenth of Shevat. From Tu B’Shevat of the year 5761 and on, its fruits may be eaten anywhere. (See Shulchan Aruch, Yoreh Deah 294:4-5).

Shemitta

According to some opinions the fifteenth of Tishrei also determines whether fruits belong to the year of shemitta. However, the halacha is not in accordance with this opinion (See Chazon Ish, Shevi’it 7:13; Ohr Letzion, Shevi’it 2:8; Derech Emunah on Rambam, Hilchot Shemitta 4:9).

 

Tu Bishvat Higia Chag Lailanot

 

Bivracha

David Azerad 

 

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

 
Fri, July 11 2025 15 Tammuz 5785