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

Friday Night, @Maghen Abraham (Adath)

Mincha 6:25pm followed by Shir Hashirim -Kabbalat Shabbat - Arvit

Shabbat Candle lighting:   6:25pm

Saturday - @Maghen Abraham (Adath)

Shahrit 9am

Perasha -  Vayelech

Haftara - Hoshea 14:2-10; Micah 7:18-20)

Kiddush Sponsored by

Maghen Abraham

Mincha 6:15PM followed by Arvit & Havdalah  

Havdalah: 7:26pm

>Montreal Shabbat/Holiday Calendar 5785 can be found here<

Yom Kippur (/ˌjɒm kɪˈpʊər, ˌjɔːm ˈkɪpər, ˌjoʊm-/ ^ⓘ YOM kip-OOR, YAWM KIP-ər, YOHM-;^[1] Hebrew: יוֹם כִּפּוּר‎ Yōm Kippūr [ˈjom kiˈpuʁ], lit. 'Day of Atonement') is the holiest day of the year in Judaism.^[2][3][4] It occurs annually on the 10th of Tishrei,^[5] corresponding to a date in late September or early October.

For traditional Jewish people, it is primarily centered on atonement and repentance. The day's main observances consist of full fasting and asceticism, both accompanied by extended prayer services (usually at synagogue) and sin confessions. Some minor Jewish denominations, such as Reconstructionist Judaism, focus less on sins and more on one's goals and accomplishments and setting yearly intentions.

Alongside the related holiday of Rosh Hashanah, Yom Kippur is one of the two components of the High Holy Days of Judaism. It is also the last of the Ten Days of Repentance.

- Wikipedia

Yom Kippur- @Magen-Adath 

Wednesday October 1st   Erev Yom Kippur  / mercredi le 1er october 

 -Selichot Erev Yom Kippur 6:30 am followed by Shacharit and Hatarat Nedarim  

  -Selichot Erev Yom Kippour 6h30 suivi de Shacharit et Hatarat Nedarim 

     -*Mincha Gedola .

       -Candle lighting 6:19pm / Allumage des bougies 18h19

        -Fast begins at  6:19pm / Commencement du Jeûne  18h19

        - Kol Nidrei 6:20pm / Kol Nidrei 18h20

Thursday October 2nd /  Jeudi le 2 october 

-Shacharit 8:30am followed by Mousaf & Mincha /

-Shacharit 8h30 suivi de Moussaf & Mincha 

     -Neila 5:30 PM / Neila 17h30

      -Shofar 7:20pm / Shofar 19h20

      -Fast ends at 7:20pm / Le jeûne se termine à 19h20

UPCOMING HOLIDAYS/EVENTS

Sukkot oct 6 (evening) - 8
Chol Hamoed Sukkot Oct 9-12
Hoshana Raba Oct 13
Shmini Atzeret Oct 13 (eve) - oct 14
Simhat Torah Oct 14 (eve) - Oct 15

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

>ONLINE<

By E transfer to accounting@maghenabraham.com

Please email us to confirm receipt of payment

By Mail

Maghen Abraham
POB 111, Succ Snowdon, Montreal,

H3X 3T3

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

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  -- The Passages of Supplication and Nefillat Apayim - Peninei Halacha

3) Holy Jokes!

4) For KIDS

 This Week's Parasha Insight with Rabbi Eli Mansour

Parashat Vayelech: Transforming the Curse Into a Blessing

Parashat Vayelech begins by informing us, "Moshe went and spoke all these words to all of Israel." The commentators address the question of where Moshe "went." Why did he have to "go" somewhere to speak to Beneh Yisrael? Wasn’t he already speaking with them all this time?

Targum Yonatan Ben Uziel explains that Moshe went "Le’mashkan Bet Ulfana" – to the study hall. For some reason, specifically at this point, after completing his warnings to Beneh Yisrael about the consequences of breaching their covenant with G-d, Moshe went to the Bet Midrash to learn. Why?

Rav Shlomo Kluger (1785-1869) offers an answer by noting the Midrash’s teaching that G-d began the Torah with the second letter of the alphabet, "Bet" ("Beresheet Bara…"), and not with the first letter, "Alef," because the letter "Alef" represents the word "Arur" ("curse"). Rather than open the Torah with the letter that begins the word "Arur," G-d chose instead the letter "Bet" – the first letter of the word "Baruch" ("blessed"). The Midrash continues by relating that the letter "Alef" protested its having been passed over in favor of "Bet." In response, G-d assured this letter that when He would give Beneh Yisrael the Torah, He would begin with the letter "Alef." And thus the text of the Ten Commandments pronounced at Mount Sinai begins with the word "Anochi," the first letter of which is "Alef."

The obvious question arises as to why the letter "Alef" could open the text of the Ten Commandments, but not the text of the Humash. Why did G-d not want to begin the Torah with a letter associated with "Arur," but He was prepared to begin the Ten Commandments with this letter?

Rav Kluger explained that Torah has the ability to transform curse into blessing. Therefore, before G-d gave us the Torah, He did want to give the letter "Alef" a position of prominence, but at the time of Matan Torah, when pronoucning the Ten Commandments, He specifically began with the letter "Alef," which is associated with curse, to demonstrate that through Torah, we have the power to transform "Arur" into "Baruch."

Rav Kluger adds that this is why we refer to the study hall as a "Bet Midrash." It is where we bring "Beracha" – which begins with the letter "Bet" – through Torah learning, which has the effect of transforming curse into blessing.

For this reason, according to Targum Yonatan, Moshe went to the study hall at this point. After describing the dreadful curses which would befall the people, Heaven forbid, if they abandon G-d’s laws, he went to learn and teach Torah – to demonstrate how the curses can be transformed into blessings. Targum Yonatan refers to the study hall as "Bet Ulfana" – alluding to the letter "Bet" and the letter "Alef" (the first letter of "Ulfana"). He went there to show us how we can transform "Alef" to "Bet," and change every curse into a blessing.

As we now begin the new year, let us recommit ourselves to the intensive study of Torah, thereby ensuring that if, Heaven forbid, any evil decrees had been issued, they would be transformed into wondrous blessings for us and all Am Yisrael.

Halachot this week are selected and Translated by Hazzan David Azerad

The Passages of Supplication and Nefillat Apayim - Peninei Halacha

It is proper not to interrupt by talking between Shemoneh Esrei and Tachanun, because when the recital of the prayers of supplication is linked to Shemoneh Esrei, the prayers are more favorably accepted (Shulchan Aruch 131:1; Mishnah Berurah 1).

Concerning the nusach of Tachanun, there are differences between the various ethnic groups. The reason for this is that when most Jews lived in Israel or in Babylon, each person would recite prayers of supplication in his own tongue. Only later on, in the time of the Rishonim, when the exiles dispersed, certain set wordings took shape. Additionally, approximately four hundred years ago, some changes were made in Nusach Sephard, based on Kavanot HaAri.

According to Kavanot HaAri, it is customary to recite Vidui (confession) and the Thirteen Attributes of mercy before the Psalm of Nefillat Apayim, so that after achieving atonement from the recital of Vidui and the Thirteen Attributes, one arrives at the pinnacle of these prayers, Nefillat Apayim (Kaf HaChaim 131:5). According to the Ashkenazic and Yemenite (Baladi) minhag, we open with Vidui and the Thirteen Attributes only on Mondays and Thursdays, the days when we recite numerous prayers of supplication. However, on the remaining days, we say Nefillat Apayim immediately following the Amidah, because it is best to adjoin Nefillat Apayim to the Amidah as much as possible.

In Nefillat Apayim, according to the Sephardic Nusach, Psalm 25 is recited, whereas those who follow Nusach Ashkenaz and Sephard-Chassidi say Psalm 6.

On Mondays and Thursdays, additional prayers of supplication are recited, since those days are days of Divine grace when prayer is more graciously accepted. They are said while standing (Shulchan Aruch and Rama 134:1). The prayer “V’Hu Rachum” was compiled by three elders exiled from Jerusalem, as explained in the writings of the Rishonim (Abudraham, Ra’avan, Manhig, Kolbo 18). Distinctions in wording between the various customs are slight, except that the Sephardim add more prayers of supplication before it and the Ashkenazim add prayers of supplication after it.

Another difference is that in Nusach Sephard the additional prayers of supplication of Mondays and Thursdays are recited after Nefillat Apayim, whereas in Nusach Ashkenaz they are recited before Nefillat Apayim.

A person who practices according to one nusach and prays in a place in which most people are praying in another nusach is permitted to pray as he wishes. If he decides to follow his own custom, he should not make his different minhag noticeable. If the chazan is reciting the Thirteen Attributes, even one who does not have the custom to recite them must join the congregation. Someone reciting a longer nusach when the chazan starts saying Kaddish, must stop his prayers of supplication, respond to Kaddish, and continue on to the next stage of the prayer service. The reason for this is that the exact wording of the prayers of supplication does not prevent a person from fulfilling his obligation, and anyone who recited even a few prayers of supplication has already fulfilled his obligation. If he so desires, he may finish the prayers of supplication after the prayer service.

Bevirkat Shabbat Shalom Umevorach

Chatima Tova

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

Celebrate a lifecycle event with us by sponsoring a Kiddouch