is
Shabbat Rosh Chodesh & Chanuka
Remember
יעלה ויבא
על הניסים
FULL הלל
מוסף של שבת ראש חודש
Sefer Yalkut Yosef
3 Sefarim
(1) Parashat Miketz (6 Aliyot)
2) Rosh Chodesh (7th Aliya) followed by Kadish
3) Chanuka (Maftir) followed by Kadish
The Haftara read will be
(1) Chanuka
(2) 1st & last Passuk of the haftara of Rosh Chodesh
(3) 1st & last Passuk of the haftara of Machar Chodesh
TO ALL MEMBERS OF THE CONGREGATION
You are requested to attend the
ANNUAL GENERAL MEETING OF THE CONGREGATION
ON Motzae Shabbat, December 18th 2021 at 8.30 pm
AGENDA
1. Minutes of the 2020 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 : Mordechai Maman has been proposed
b) Parnas Vice Presidente : Benjamin Hassan has been proposed
c) Treasurer : Yamin Ibgui has been proposed
d) Gabbai : Eli Shoshana has been proposed
e) Hon. Secretary : David Marshall has been proposed
f) Ladies Committee Chair : Elaine Marshall has been proposed
g) Mahamad (6 members – sub-group duties to be defined) : Loretta Hodari has been proposed; there is room for proposal of other members
8. Election of delegates to:
a) Manchester Shechita Board : there is room for proposal of other members
Election of delegates to:
b) Manchester Jewish Rep Council : there is room for proposal of other members
9. A.O.B. existing members of It is proposed that the term of office of President and Vice President be for a period of 4 years; the office will then come up for a fresh election and the ex-officios may re-apply for re-election.
Thank you in advance for attending – your support for this meeting is important.
On behalf of the Mahamad
*Nominations should reach the Synagogue before Motzae Shabbat, December 18th 2021.
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
לוח זמני תפלה לחורף תשפ״ב
Winter Timetable 5782 – 2021/22
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 |
|
|
4:50 | 4:50 | 3:50 | 3:15 | 10:02 | 3:37 | 3:37 | 3/4 Dec | מקץ (ר''ח) (חנוכה) |
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All references are to the verses and Rashi’s commentary, unless otherwise stated.
- What did the fat cows being eaten symbolize?
41:4 – That all the joy of the plentiful years would be forgotten. (Not that the good years would provide food for the bad years.) - How did Pharaoh's recollection of his dream differ from Nevuchadnetzar's recollection of his dream?
41:8 – Pharaoh remembered the contents of his dream but didn't know its meaning. Nevuchadnetzar forgot even the contents of his dream. - What was significant about the fact that Pharaoh dreamed repeatedly?
41:32 – It showed that the seven good years would start immediately. - What does “Tsafnat Panayach” mean?
41:45 – He who explains things that are hidden and obscure. - What happened to the Egyptians' grain that was stored in anticipation of the famine?
41:55 – It rotted. - What did Yosef require the Egyptians to do before he would sell them grain?
41:55 – Become circumcised. - Did Yaakov and his family still have food when he sent his sons to Egypt? If yes, why did he send them?
42:1 – Yes, but he sent them because he did not want to cause envy in the eyes of those who did not have food. - What prophetic significance lay in Yaakov's choice of the word “redu” — “descend” (and not “lechu” — “go”)?
42:2 – It hinted to the 210 years that the Jewish people would be in Egypt: The word “redu” has the numerical value of 210. - Why does the verse say “Yosef's brothers” went down to Egypt (and not “Yaakov's sons”)?
42:3 – Because they regretted selling Yosef and planned to act as brothers by trying to find him and ransom him at any cost. - When did Yosef know that his dreams were being fulfilled?
42:9 – When his brothers bowed to him. - Under what pretext did Yosef accuse his brothers of being spies?
42:12 – They entered the city through 10 gates rather than through one gate. - Why did the brothers enter the city through different gates?
42:13 – To search for Yosef throughout the city. - Who was the interpreter between Yosef and his brothers?
42:23 – His son Menashe. - Why did Yosef specifically choose Shimon to put in prison?
42:24 – Because he was the one who cast Yosef into the pit and the one who said, “Here comes the dreamer.” Alternatively, to separate him from Levi, as together they posed a danger to him. - How does the verse indicate that Shimon was released from prison after his brothers left?
42:24 – The verse says Shimon was bound “in front of their eyes,” implying that he was bound only while in their sight. - What was Yaakov implying when he said to his sons: “I am the one whom you bereaved”?
42:36 – That he suspected them of having slain or sold Shimon, and that they may have done the same to Yosef. - How did Reuven try to persuade Yaakov to send Binyamin to Egypt?
42:37 – He said, “Kill my two sons if I fail to bring back Binyamin.” - How long did it take for Yaakov and family to eat all the food that the brothers brought back from Egypt? Give the answer in terms of travel time.
43:2,10 – Twice the travel time to and from Egypt. - How much more money did the brothers bring on their second journey than they brought on the first journey? Why?
43:12 – Three times as much, in order to repay the money they found in their sacks and to buy more even if the price had doubled. - How did the brothers defend themselves against the accusation of theft?
44:8 – They said, “We returned the money we found in our sacks; can it be that we would steal?”
נר שבת ונר חנוכה, סדר ההדלקה
נחלקו רבותינו הראשונים, מהו סדר הקדימה בהדלקת
נרות חנוכה ונרות שבת. כי דעת הרב בעל הלכות גדולות (המכונה בה”ג), שיש
להקדים הדלקת נרות חנוכה להדלקת נרות שבת. וטעמו מבואר בדבריו, מכיון שבהדלקת נרות
שבת נוהגות הנשים לקבל עליהן את קדושת השבת, ממילא אחר כך הן אסורות בהדלקת נרות
חנוכה. לפיכך ברור שיש להקדים את הדלקת נרות חנוכה לנרות השבת. והביא דבריו רבינו
הטור.
ואף על פי שיש כלל בידינו
“תדיר ושאינו תדיר,
תדיר קודם“, כלומר, נרות שבת, שהם תדירים (שכיחים, ומזדמנים
באופן קבוע), בכל שבוע ושבוע, קודמים לדבר אחר שאינו תדיר כל כך, כמו נרות חנוכה,
שאינם נוהגים אלא שמונה ימים בשנה. וכמו שאנו מקדימים בכל שבת בקידוש, את ברכת
“בורא פרי הגפן” לברכת “מקדש השבת”, מפני שברכת בורא פרי הגפן
היא תדירה יותר, (וכמו שאמרו בברכות נא:), כמו כן היה מן הראוי להקדים את הדלקת
נרות שבת לנרות חנוכה, מכל מקום מכיון שאין אפשרות להדליק נרות חנוכה אחרי נרות
שבת, על כן יש להקדים את נרות החנוכה.
אולם רבותינו הרשב”א והרמב”ן כתבו לדחות
את דברי בעל הלכות גדולות, שהרי לעולם אין קבלת השבת תלוייה בהדלקת הנרות, ולפיכך,
כיון שבודאי בדעת אותה האשה ובדעת כל אדם, להדליק אחר כך נרות חנוכה, בודאי שלא
חלה עליה קדושת השבת לכל הדעות. ולכן העלו להלכה, שיש להקדים את נרות השבת לנרות חנוכה, לפי הכלל
שבידינו “תדיר ושאינו תדיר, תדיר קודם“.
והנה לענין הלכה, הרי
אנו פוסקים כדעת מרן השלחן ערוך, שאין האשה מקבלת עליה את קדושת השבת בהדלקת הנרות,
ובפרט במקום שבדעתה לעשות אחר כך מלאכה, כגון להדליק נרות חנוכה וכדומה, שבודאי
שאינה מקבלת שבת בהדלקת הנרות. וכל שכן לענין בעלה של אותה האשה, שהוא המדליק בדרך
כלל נרות חנוכה, ובודאי שאינו מקבל שבת בהדלקת הנרות של אשתו. ולפי זה היה נראה
לפסוק כדעת הרמב”ן, ולהקדים את הדלקת נרות השבת תחילה.
אולם כתב רבינו הרדב”ז, שאפילו לדברינו, שאין
קבלת השבת תלוייה בהדלקת נרות, מכל מקום מאחר והדבר עדיין תלוי במחלוקת הפוסקים,
ועוד, שמצות נר חנוכה חביבה יותר, לכן יש להקדימה להדלקת נרות שבת, למרות הכלל
“תדיר ושאינו תדיר תדיר קודם”. וכיוצא בזה כתב מרן הבית יוסף, שאפילו
לדברי הרמב”ן והרשב”א שיש להעדיף להקדים נרות שבת לנרות חנוכה, מכל מקום
אדם שאינו רוצה לעשות כן, הרשות בידו להקדים איזה מהם שירצה. ולפיכך נכון
יותר לנהוג כדעת בעל הלכות גדולות, ולהקדים את נרות החנוכה לנרות השבת. וכן פסק
מרן בשלחן ערוך. וכמו שנתבאר ענין זה באורך בספר חזון עובדיה על הלכות חנוכה.
לכן לסיכום: יש
להקדים לכתחילה, ולהדליק נרות חנוכה תחילה, ואחר כך להדליק נרות של שבת. ומכל
מקום, אם טעו והדליקו נרות שבת תחילה, רשאים להדליק אחר כך נרות חנוכה, שהרי אין
קבלת השבת תלוייה בהדלקת הנרות למנהג הספרדים. ואפילו למנהג האשכנזים שהאשה מקבל
את קדושת השבת בהדלקת הנרות, וכמו שביארנו כבר, מכל מקום בודאי שבעלה אינו מקבל שבת בהדלקת הנרות
שלה, והרי הוא רשאי לברך ולהדליק נרות חנוכה.
The
Order for Lighting Shabbat and Chanukah Candles
There is a disagreement among the Rishonim as to the
order of lighting Shabbat and Chanukah candles on Erev Shabbat Chanukah. The
Ba’al Halachot Gedolot (commonly referred to as The “Behag”) is of the opinion
that Shabbat candles must be lit before Chanukah candles because women
customarily accept upon themselves the sanctity of Shabbat by lighting the
Shabbat candles and were they to light Shabbat candles first, they would then
be unable to light Chanukah candles thereafter. Clearly then, Chanukah candles
must be lit first. This opinion is quoted by the Tur. Although we have a rule
that the more common of two Mitzvot must be performed first, for instance in
Kiddush of Friday night the “Ha’Gefen” blessing precedes the blessing of
“Mekadesh Ha’Shabbat” because it is more common (as explained in the Gemara in
Berachot 51b), so too, in our case, Shabbat candles are lit more often than
Chanukah candles; would it not follow that Shabbat candles be lit first?
Rather, according to this opinion since it would not be possible to light
Chanukah candles after Shabbat candles, the Chanukah candles must indeed be lit
first.
However, the Ramban and the Rashba disagree with the Behag’s opinion, and they
hold that lighting Shabbat candles in no way constitutes an acceptance of
Shabbat, and since this woman, and everyone else for that matter, has in mind
to light Chanukah candles after lighting the Shabbat candles, according to all
opinions she has not yet accepted Shabbat. Thus, they have ruled that one
should first light Shabbat candles and only then light Chanukah candles, based
on the rule of performing the more frequent Mitzvah first.
Halachically speaking, the ruling on this matter follows Maran HaShulchan Aruch
that a woman’s lighting of Shabbat candles does not constitute an acceptance of
the sanctity of Shabbat, especially if she has in mind to perform work
afterwards, for instance lighting Chanukah candles and the like, in which case
she certainly has not yet accepted Shabbat. This applies all the more so
regarding the husband of this woman, who is usually the one to light the
Chanukah candles, that he has not accepted Shabbat on the basis of his wife’s
lighting of the Shabbat candles. It would then seem that the Halacha should
follow the ruling of the Ramban that Shabbat candles should indeed be lit
first.
However, the Radbaz writes that even though we hold that one does not accept
Shabbat by lighting Shabbat candles, since there is a dispute amongst the
Rishonim regarding this matter, plus the Mitzvah of lighting Chanukah is more
beloved, it is therefore proper to light Chanukah candles first, even against
the rule of the more common Mitzvah coming first. Similarly, Maran HaBet Yosef
writes that even according to the opinion of the Ramban and the Rashba that
Shabbat candles should be lit before Chanukah candles, one may still light
whichever one he chooses first. Thus, it is preferable to light Chanukah
candles before Shabbat candles in accordance with the opinion of the Ba’al
Halachot Gedolot, as Maran rules in Shulchan Aruch and is further explained in
Chazon Ovadia on the Halachot of Chanukah.
candles and only then light Shabbat candles. However, if one accidentally lit
Shabbat candles first, one may in fact light Chanukah candles afterwards, for
according to the Sephardic custom, one does not accept Shabbat by lighting
Shabbat candles. Even according to the Ashkenazi custom that one does in fact
accept Shabbat by lighting Shabbat candles, nevertheless, a husband surely does
not accept Shabbat through his wife’s Shabbat candle-lighting, as we have
already mentioned, and he may still light Chanukah candles with a blessing.