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correction Rosh Hodesh - M A Weekly - Bulletin June 29th 2024 - SH'LACH - 23 SIVAN 5784

07/02/2024 06:19:08 PM





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Friday Night, @Maghen Abraham


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


Shabbat Candle lighting  8:29 pm


Saturday, @Maghen Abraham  - SHABBAT MEVARECHIM


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Perasha -  Sh'lach

Haftara - Yehoshua (Joshua) Chapter 2:1-24


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Sylvain Chemtob in HONOR of his father's Hazkara TEWFIK CHEMTOB z'L

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Mincha 8:00PM followed by Arvit 


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Rosh Hodesh Tammuz Friday Evening July 5th to Sunday afternoon July 7th




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On the birth of a BABY BOY! 

Proud Grandparents
Ruth Khadoury
Maggie Cohen & Michael Rubin



Daniel Aintabi
on his Birthday!



Leon Mosseri
on his Birthday!




 Moshé Argalgi z'L 
Father of Selim & David Argalgi



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Nephew of Selim & David Argalgi



 David Dahan z'L 
Grandfather of Nathalie Dahan-Hadid




refua shelema to AHOUVA BAT MAZAL



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) By Hazzan David Azerad  -

Parying Silently - Peninei Halacha

3) Holy Jokes!

4) For KIDS



 This Week's Parasha Insight with Rabbi Eli Mansour

Parashat Shelah: Shabbat – Our Collective Obligation

The Torah in Parashat Shelah tells the story of the Mekoshesh Esim – a man who publicly desecrated Shabbat while Beneh Yisrael were in the wilderness. The people who found him committing the act of Shabbat desecration brought him to Moshe, and G-d commanded that the man should be punished.

Rashi, commenting on this episode (15:32, writes, "Bi’gnutan Shel Yisrael Diber Ha’katub" – "The verse speaks in criticism of Yisrael." This story was told as criticism of Beneh Yisrael, noting that they failed to observe Shabbat.

The question arises, why is the entire nation criticized for one man’s Shabbat desecration? We might have thought that to the contrary, the "Mekosheh Esim" was the exception that proved the rule – the fact that he was found violating Shabbat, and was punished, shows that the rest of the nation properly observed Shabbat. Why, then, is this story seen as an indictment of all Beneh Yisrael?

Rav Yosef Salant (Jerusalem, 1885-1981), in his Be’er Yosef, explains that there are two aspects to Shabbat observance – an individual obligation to observe Shabbat, and a collective obligation to ensure that Shabbat is properly respected. These two obligations are expressed by the two commands of "Zachor Et Yom Ha’Shabbat" ("Remember the day of Shabbat" – Shemot 20:7), and "Shamor Et Yom Ha’Shabbat" ("Guard the day of Shabbat" – Debarim 5:11). The command of "Zachor" refers to our individual obligation to observe Shabbat, whereas the command of "Shamor," which requires us to "guard" Shabbat, refers to our collective obligation to ensure that Shabbat is observed.

Rav Salant cites the comment of the Chizkuni (Hizkiya Ben Manoah, France, late 13th century) that Moshe had appointed people to "patrol" the camp on Shabbat and ensure that Shabbat was not violated, and this is how the "Mekoshesh Esim" was found. However, Rav Salant writes, it appears that there were not enough patrols, because although the "Mekoshesh Esim" was discovered, the patrols did not see him in time to prevent him from violating Shabbat. Apparently, not enough people volunteered for this job – to ensure the observance of Shabbat. And for this reason, Rav Salant explains, Rashi writes that this story is an indictment of Beneh Yisrael for failing to observe Shabbat. Although all but one member of the nation properly fulfilled the individual obligation of Shabbat observance, the nation as a whole failed in regard to its collective obligation.

We must be mindful of both our personal obligation towards Shabbat, and also our collective responsibility. Although we obviously cannot enforce Shabbat observance today the way this was done in ancient times, we need to do what we can to contribute to the collective observance of Shabbat, to each do our share to create a special, joyous, sacred environment which can inspire and encourage our fellow Jews to observe Shabbat and reap the incalculable benefits of this sacred day.


Halachot this week are selected and Translated by Hazzan David Azerad


Praying Silently -Peninei Halacha


We learn many essential halakhot from the prayer of Ĥana, who stood and begged God to remember her and grant her a son. Her prayer was accepted and she merited giving birth to Shmuel the prophet, who was the greatest prophet of Israel behind Moshe. The verse states: “Ĥana spoke to her heart, only her lips moved, and her voice was not heard” (1 Shmuel 1:13). The Sages teach: “‘Spoke to her heart’ – from here [we learn] that the person praying must focus his heart. ‘Only her lips moved’ – from here [we learn] that the person praying must articulate the words. ‘Her voice was not heard’ – from here [we learn] that it is prohibited to raise one’s voice while praying” (Berakhot 31a).


The idea behind the Amida prayer is to express the soul’s deepest aspirations before God, and therefore it is not proper to recite the words aloud and to disclose them outwardly. On the other hand, one does not fulfill their obligation with thought alone, since every idea must possess some tangible expression in this world. Very often, our inner desires are praiseworthy, but their outer expression is flawed. Therefore, our task is to express our inner goodwill outwardly, thereby repairing the world. Hence, even the subtlest mitzvah like prayer, requires some sort of expression – the silent articulation of the words with one’s lips.


There are different practices regarding the proper way to pray silently. According to most poskim and a few kabbalists, one reciting the Amida must utter the words in such a way that only they hear their own voice but those praying next to them do not (SA 101:2; MB 5-6). According to most kabbalists, the Amida is so intense and internal that one should not even hear their own words; they should only mouth the letters with their lips (Kaf Ha-ĥayim 101:8). 


Be-di’avad (after the fact), even if one recites the Amida out loud, they fulfill their obligation. Therefore, if one who has difficulty concentrating silently is praying alone, in a place where they will not disturb the prayer of others, they may pray aloud. However, even in that situation, one should not raise their voice, for one who does so behaves like the false prophets who think that their gods are hard of hearing and that one must yell in order to be heard (Berakhot 24b).


On the Days of Awe (Rosh Hashana - Yom Kippur), there are parts of the Amida where it is customary (in some communities)to raise one’s voice slightly (usually the Chazan), and one need not be concerned that they are disturbing others around them because on those days everyone has maĥzorim (SA 101:3). Nevertheless, even in those places, one who wishes to enhance the mitzvah prays silently.


Regarding the other sections of the prayer service, such as Birkhot Keri’at Shema and Pesukei De-zimra, which are not as inward-focused and intense as the Amida, all agree that the person praying must hear the words they are reciting. Be-di’avad, if one only mouthed the words without hearing them, they fulfilled their obligation, but if one thought the words in their mind, without even mouthing them, they did not fulfill their obligation.


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 





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