TO ALL MEMBERS OF THE CONGREGATION
You are requested to attend the
ANNUAL GENERAL MEETING OF THE CONGREGATION
ON THIS SUNDAY, 1st November 2020 straight after Arvit
AGENDA
1. Minutes of the 2019 Annual General Meeting
2. Matters arising from the Minutes
3. Parnas Presidente’s Report
4. Adoption of the Report
5. Treasurer’s Report and Presentation of Accounts
6. Discussion and Adoption of Report
7. *Election of Hon Officers and Members of the Mahamad
a) Parnas Presidente
b) Parnas Vice Presidente
c) Treasurer
d) Gabbai
e) Hon. Secretary
f) Ladies Committee Chair
g) Mahamad (6 members – sub-group duties to be defined)
8. Election of delegates to:
a) Manchester Shechita Board
b) Manchester Jewish Rep Council
9. A.O.B. – Members are requested to send in any questions to be dealt with under any other business.
Thank you in advance for attending – your support for this meeting is important.
On behalf of the Mahamad
*Nominations should reach the Synagogue before THIS SUNDAY, 1st November 2020 .
YOU ARE RESPECTFULLY REMINDED THAT UNDER THE PROVISION OF ASCAMA 28 YEHIDIM BEING ARREARS IN THE PAYMENT OF THEIR ACCOUNT
FOR A LONGER PERIOD THAN SIX MONTHS SHALL FORFEIT THE RIGHT OF VOTING AT ALL MEETINGS
PLEASE NOTE: VOTING IS BY ATTENDANCE ONLY – PROXY VOTES ARE NOT VALID FOR AGM’s
The Mahamad would very much like to meet members in person,
following socially distancing rules,
but will create a video link for any member who is unable to be present.
Please speak directly to a member of the mahamad for further details
Nominations should be sent to the Hon. Sec. Dr D Marshall before the 1st November
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לוח זמני תפלה לחורף תשפ״א
Winter Timetable 5781 – 2020/21
מוצאי שבת | ערבית | שקיעה | מנחה שבת | סוף זמן קריאת שמע | הדלקת נרות | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Sunset | Minha | Shema before | Candle Lighting | Minha & Kabbalat Shabbat | Date | Parasha |
PM | PM | PM | PM | AM | PM | PM |
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5:29 | 5:25 | 4:36 | 4:00 | 9:29 | 4:24 | 4:24 | 30/31 Oct | לך לך |
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All references are to the verses and Rashi's commentary, unless otherwise stated.
- What benefits did G-d promise Avraham if he would leave his home?
12:1 – He would become a great nation, his excellence would become known to the world, and he would be blessed with wealth. - “And all the families of the earth will be blessed through you.” What does this mean?
12:3 – A person will say to his child, “You should be like Avraham.” - Who were the souls that Avraham and Sarah “made?”
12:5 – People they converted to the worship of G-d. - What were the Canaanites doing in the Land of Canaan when Avraham arrived?
12:6 – They were in the process of conquering the land from the descendants of Shem. - Why did Avraham build an altar at Ai?
12:8 – He foresaw the Jewish People's defeat there in the days of Yehoshua due to Achans sin. He built an altar to pray for them. - What two results did Avraham hope to achieve by saying that Sarah was his sister?
12:13 – That the Egyptians would not kill him, and would give him presents. - Why did Avraham's shepherds rebuke Lot's shepherds?
13:7 Lot's shepherds grazed their flocks in privately owned fields. - Who was Amrafel and why was he called that?
14:1 – Amrafel was Nimrod. He said (amar ) to Avraham to fall (fel ) into the fiery furnace. - Verse 14:7 states that the four kings “smote all the country of the Amalekites”. How is this possible, since Amalek had not yet been born?
14:7 – The Torah uses the name that the place would bear in the future. - Why did the “palit ” tell Avraham of Lot's capture?
14:13- He wanted Avraham to die trying to save Lot so that he himself could marry Sarah. - Who accompanied Avraham in battle against the four kings?
14:14 – His servant, Eliezer. - Why couldn't Avraham chase the four kings past Dan?
4:14 – He saw prophetically that his descendants would make a golden calf there, and as a result his strength failed. - Why did Avraham give “ma'aser ” specifically to Malki-Tzedek?
14:20 – Because Malki-Tzedek was a kohen. - Why didn't Avraham accept any money from Sodom's king?
14:23 – G-d had promised Avraham wealth, and Avraham didn't want Sodom's King to say, “I made Avraham wealthy.” - When did the decree of 400 years of exile begin?
15:13 – With the birth of Yitzchak. - What did G-d indicate with His promise that Avraham would “come to his ancestors in peace”?
15:15 – That his father, Terach, would repent and become righteous. - How did G-d fulfill His promise that Avraham would be buried in “a good old age”?
15:15 – Avraham lived to see his son Yishmael repent and become righteous, and he died before his grandson Esav became wicked. - Why did the Jewish People need to wait until the fourth generation until they returned to Eretz Canaan?
15:16 – They needed to wait until the Amorites had sinned sufficiently to deserve expulsion. - Who was Hagar's father?
16:1 – Pharaoh. - Why did Avraham fall on his face when G-d appeared to him?
17:3 – Because he was as yet uncircumcised.
צירוף לחם קפוא ללחם משנה
הנה ביארנו כבר, כי מצוה לברך בסעודות השבת על “לחם משנה”, דהיינו שני לחמים או חלות, והנה מצוי הדבר, שאין לאדם שני חלות ללחם משנה, וברצונו לצרף לחלה האחת שבידו, חלה נוספת מן המקפיא, שהיא עדיין קפואה ואינה ראוייה למאכל, והשאלה הנשאלת אם נכון לעשות כן, או שאין חלה כזו מצטרפת ללחם משנה?
והנה ביארנו כבר, כי אין חיוב לבצוע משתי החלות בסעודת השבת, ולא נאמרה מצות לחם משנה אלא בשעת הברכה, אבל לבצוע אין חיוב אלא מחלה אחת. וכמו שכתב כן הרשב”א בשם רבינו האי גאון, ועוד מרבותינו הראשונים. ומעתה נראה שכיון שאין חיוב לבצוע משתי החלות, אם כן מותר לברך על שתי חלות אף שאחת אינה ראויה עדיין למאכל.
ואף שאין החלה ראויה עדיין למאכל בשעה שהיא קפואה, מכל מקום כתב מרן הרב עובדיה יוסף זצוק”ל, שהואיל והיא עתידה לאחר זמן להיות ראויה למאכל, לאחר שהיא תפשיר, ואין צורך בשום פעולה על מנת להביאה למצב שתהיה ראויה למאכל, ראויה היא גם כעת למצוות לחם משנה. וראיה לדבר ממה שכתב הגאון רבינו עקיבא איגר, לגבי חלה שנאסרה באכילה מכיון שאפו אותה ביום טוב הסמוך ליום השבת (אף שאסור להכין מיום טוב לשבת, ואם עבר והכין מיום טוב לשבת, נאסר אותו הדבר באכילה)., מכל מקום מותר לצרפה ללחם משנה, מכיון שאין האיסור באכילת חלה זו אלא מדרבנן, ולאחר זמן היא מותרת באכילה, ועל כן לענין מצות לחם משנה יש להקל לצרפה לחלה השנייה. ואם כן הוא הדין גם כן לענין חלה קפואה, שאף שיש מניעה לאכלה לפי שעה, מכל מקום מכיון שאחר זמן היא ראויה למאכל, יש לצרפה ללחם משנה במקום שאין שם חלה אחרת.
ועל כן להלכה מותר לצרף חלה קפואה ללחם משנה, והמחמיר לבקש משכנו חלה אחרת שהיא ראויה כבר למאכל, תבא עליו ברכה
Using Frozen Bread for “Double Bread”
We have already discussed that there is a Mitzvah to recite the Hamotzi blessing during the Shabbat meals on “double bread,” i.e. two loaves of bread. It is fairly common that one does not have two loaves of bread for this Mitzvah and would like to join a frozen loaf of bread from the freezer (which is presently inedible) to the fresh loaf in one’s hands. The question is, is it proper to do so or can such a loaf of bread not be used for the Mitzvah of “double bread”?
We have also discussed that there is no obligation to break both loaves of bread during the Shabbat meal, for the Mitzvah of two loaves of bread applies only when the Hamotzi blessing is recited and one only needs to break one loaf. The Rashba writes likewise in the name of Rabbeinu Hai Gaon, as do several other Rishonim. If so, since there is no obligation to break both loaves of bread, it seems that it is permissible to recite the blessing on both even though one is currently inedible.
Although the loaf of bread is inedible as long as it is frozen, nevertheless, Maran Rabbeinu Ovadia Yosef zt”l writes that since it will indeed be edible when it thaws and no further action is necessary in order to make it edible, it is thus presently considered worthy for use for the Mitzvah of “double bread.” The proof to this is based on what Hagaon Rabbeinu Akiva Eiger writes regarding a loaf of bread which became forbidden for consumption because it was baked on a Yom Tov preceding Shabbat (it is forbidden to prepare on Yom Tov for Shabbat and if one does so, the food is forbidden for consumption), it is nevertheless permitted to use this bread for the Mitzvah of “double bread” since the bread is only prohibited for consumption by means of a rabbinic decree and will be permissible for consumption at a later time; it is therefore permissible to act leniently and use this loaf to fulfill the Mitzvah of “double bread.” Based on this, the same would apply to a frozen loaf of bread, for although it is presently inedible, nevertheless, since it will be edible later, it may be joined with the other loaf of bread for the Mitzvah of “double bread” when no other bread is available.
Thus, halachically speaking, a frozen loaf of bread may be used to fulfill the Mitzvah of “double bread.” One who is stringent and borrows another loaf of bread which is already edible from a neighbor shall surely be blessed.
Public-Avot-ubanim-Launch.pdf
