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Friday Night, @Maghen Abraham (spanish)

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

Shabbat Candle lighting:   8:27pm

Saturday - @Maghen Abraham 

Shahrit 9am

Perasha -  CHUKAT

Haftara - Shoftim (Judges) Chapter 11:1-33

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Maghen Abraham

Mincha 8:30PM followed by Arvit & Havdalah (spanish or to be confirmed during moring services)

Havdalah: 9:43pm

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

UPCOMING HOLIDAYS/EVENTS

Fast of Tammuz - Sunday July 13th
Three Weeks - Thursday July 17th to Sunday Aug 3rd
Rosh Hodesh Av - Saturday July 26th
9 Days of Av - Saturday July 26th to August 3rd
Tisha'a b'Av - Saturday Aug 2nd (evening) to Aug 3 (afternoon)

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  -
An Eruv That Becomes Invalidated on Shabbat - Peninei Halacha -- Peninei Halacha

3) Holy Jokes!

4) For KIDS

 This Week's Parasha Insight with Rabbi Eli Mansour

Parashat Hukat: Moshe’s Stick

The Torah in Parashat Hukat relates an episode that is among the most misunderstood stories in the Torah – the story of Moshe and the rock. Most of us probably learned in school that Moshe was punished because he was told to speak to the rock to produce water, but he hit the rock, instead. If we think about it for a moment, however, this seems very difficult to accept. Moshe was the greatest prophet that ever lived, who had the clearest perception of G-d of any person at any time. Is it conceivable that G-d would tell him to do one thing and he would knowingly do something else? Imagine that G-d spoke to us and told us to speak to a rock in order to produce water. Would we hesitate for a moment? Of course not. If G-d gave us a clear instruction to do something, we would do it. Can we imagine Moshe Rabbenu being less obedient than us?

It stands to reason that this episode and Moshe and Aharon’s mistake are far more complicated than how it might first appear, and for this reason, many different approaches have been taken to explain this most enigmatic episode.

One particularly fascinating explanation was suggested by Rav Shimon Schwab (1908-1995), in his work Ma’ayan Bet Ha’shoeba. Rav Schwab writes that when G-d instructed Moshe to bring the stick to the rock when he assembled the people, He did not tell him to bring his own, personal walking stick. Rather, this was the staff of Aharon which had miraculously blossomed as a Heavenly sign of his status as G-d’s chosen Kohen Gadol. After the rebellion of Korah, G-d commanded Moshe to collect the staffs of all twelve tribal leaders – including that of Aharon, the leader of Levi – and said that the one whose staff blossomed would be determined as G-d’s chosen Kohen Gadol. Sure enough, Aharon’s staff blossomed, whereupon G-d instructed Moshe to place Aharon’s staff inside the ark so it can serve as a sign "for the rebellious ones" ("Li’bneh Meri"). When the people would challenge Moshe and Aharon’s authority, they would be shown the stick which proved that everything Moshe did was in accordance with the divine command.

When the people complained at Meh Meriba, Rav Schwab explains, G-d told Moshe to take the stick and show it to Beneh Yisrael. He was not supposed to use the stick at all; he was simply told to show it to the people in order to silence the voices of protest and rebellion against him. Moshe, however, used the stick for a different purpose, beating the rock with it to produce water. He was thus guilty of the prohibition of "Me’ila," which forbids misusing sacred property. This is why when Hashem announces His punishment for Moshe and Aharon’s mistake, He says, "Al Asher Me’altem Bi," referring to the violation of "Me’ila" which they committed. This also explains why Aharon was included in the punishment. As this was his stick, he was held responsible for its misuse.

Rav Schwab further explains that Moshe and Aharon were punished for angrily scolding the people before hitting the rock, and calling them "rebels," saying, "Shim’u Na Ha’morim" – "Listen, now, O rebellious ones!" G-d had instructed Moshe to show the people the staff which would have the effect of silencing their complaints and protests. But Moshe and Aharon, it seems, did not trust that the staff would have this effect, and angrily called the people "Morim" even after showing them the stick. And it was for this reason that they were punished. Rather than trusting that the sight of the miracle staff would quell the nation’s rebellion, Moshe and Aharon instead continued berating the people even after producing the staff, and G-d thus punished them and decreed that they would not enter Eretz Yisrael.

Halachot this week are selected and Translated by Hazzan David Azerad

An Eruv That Becomes Invalidated on Shabbat - Peninei Halacha 

Sometimes it becomes apparent during Shabbat that a wire from the eruv has snapped in a

 certain place, thus invalidating the eruv. Two questions then arise: 1) May the eruv be fixed

 On Shabbat? 2) If it turns out that the eruv cannot be fixed, do all the residents need to be

 Informed that the eruv is down, so they know not to carry?

Le-khatĥila, if a non-Jew is available, he should fix the eruv. Although asking a non-Jew to do melakha for Jews on Shabbat is rabbinically prohibited, nevertheless, when there is a great need to save the masses from the prohibition of carrying on Shabbat, the Sages permitted asking a non-Jew to fix the eruv, even if this will involve melakhot that are prohibited by Torah law (MB 276:25; above 9:12).

However, if no non-Jew is available, a Jew certainly may not violate Torah prohibitions to fix the eruv. For example, if a pole has fallen over, a Jew may not stand it back up by jamming it into the ground. Similarly, if the wire has snapped, one may not tie it back together with a permanent knot, as tying this type of knot on Shabbat is forbidden by Torah law. However, the poskim debate whether one may tie a bow knot (the type used to tie shoelaces), as tying this type of knot on Shabbat is permissible.

Some argue that fixing the eruv on Shabbat is forbidden. Even though it is permissible to tie a bow knot on Shabbat, in this case, tying it would permit carrying on Shabbat. This means that by tying it, one constructs a meĥitza ha-materet (above, 15:4), which is forbidden on Shabbat. In other words, the Sages prohibited making a wall that serves to permit something that was previously halakhically forbidden. In this case, before one tied the knot, it was prohibited to carry, while afterward it was permitted.

Others maintain that although the Sages generally forbade constructing a meĥitza ha-materet, nevertheless, to save the masses from sinning by carrying on Shabbat, one may create a meĥitza ha-materet by tying a bow knot. This is the common custom (Responsa Mahari Ashkenazi §13; Panim Me’irot 1:30; Sho’el U-meshiv, Mahadura Tinyana 1:89; SSK 17:34).

If the eruv cannot be fixed, this should not be announced publicly. This information is withheld out of concern that some people will carry anyway, desecrating Shabbat knowingly, and they should transgress unknowingly rather than knowingly. The only people who should be informed are those who will follow the halakha and refrain from carrying.

 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

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