ק׳ ק׳ שׁערי תפילה
You are requested to attend the
ANNUAL GENERAL MEETING OF THE CONGREGATION
THIS Motzae Shabbat, January 28th 2023 at 8:15 pm
prompt
AGENDA
1. Minutes of the 2022 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.
CURRENT MEMBERS OF THE MAHAMAD
a) Parnas Presidente: Mordechai Maman
b) Parnas Vice Presidente: Benjamin Hassan
c) Treasurer: Yamin Ibgui
d) Gabbai: Eli Shoshana
e) Hon. Secretary: Dr David Marshall
f) Ladies Committee Chair: Mrs. Elaine Marshall
g) Mahamad: Mrs Loretta Hodari and Jacob Edelstein
Thank you in advance for attending – your support for this meeting is important.
On behalf of the Mahamad
*Nominations should reach the Hon. Secretary before SHABBAT enters on FRIDAY, January 27th 2023.
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
תפלה לחורף תשפ״ג
Winter Timetable 5783 – 2022/23
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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5:37 | 5:33 | 4:42 | 4:05 | 10:11 | 4:26 | 4:26 | 27/28 Jan | בא |
- What was Pharaoh's excuse for not releasing the Jewish children?
10:11 – Since children don't bring sacrifices there was no need for them to go. - How did the locusts in the time of Moshe differ from those in the days of Yoel?
10:14 – The plague brought by Moshe was composed of one species of locust, whereas the plague in the days of Yoel was composed of many species. - How did the first three days of darkness differ from the last three?
10:22 – During the first three days the Egyptians couldn't see. During the last three days they couldn't move. - When the Jews asked the Egyptians for gold and silver vessels, the Egyptians were unable to deny ownership of such vessels. Why?
10:22 – During the plague of darkness the Jews could see and they searched for and found the Egyptians' vessels. - Makat bechorot took place at exactly midnight. Why did Moshe say it would take place at approximately midnight.
11:4 – If Moshe said the plague would begin exactly at midnight, the Egyptians might miscalculate and accuse Moshe of being a fake. - Why did the first-born of the animals die?
11:5 – Because the Egyptians worshiped them as gods, and when G-d punishes a nation He also punishes its gods. - How did Moshe show respect to Pharaoh when he warned him about the aftermath of the plague of the first-born?
11:8 – Moshe warned that “All these servants of yours will come down to me” when, in fact, it was Pharaoh himself who actually came running to Moshe. - G-d told Moshe “so that My wonders will be multiplied” (11:9 ). What three wonders was -G- d referring to?
11:9 – The plague of the first-born, the splitting of the sea, the drowning of the Egyptian soldiers. - Why did G-d command the mitzvah of Rosh Chodesh to Aharon, and not only to Moshe?
12:1 – As reward for his efforts in bringing about the plagues. - Up to what age is an animal fit to be a Pesach offering?
12:5 – One year. - Prior to the Exodus from Egypt, what mitzvot involving blood did G-d give to the Jewish People?
12:6 – Circumcision and Korban Pesach. - Rashi gives two explanations of the word “Pasachti .” What are they?
12:13 – “I had mercy” and “I skipped.” - Why were the Jews told to stay indoors during makat bechorot?
12:22 – Since it was a night of destruction, it was not safe for anyone to leave the protected premises of his home. - What was Pharaoh screaming as he ran from door to door the night of makat bechorot ?
12:31 – “Where does Moshe live? Where does Aharon live?” - Why did Pharaoh ask Moshe to bless him?
12:32 – So he wouldn't die, for he himself was a first-born. - Why did the Jewish People carry their matzah on their shoulders rather than have their animals carry it?
12:34 – Because the commandment of matzah was dear to them. - Who comprised the erev rav (mixed multitude)?
12:38 – People from other nations who became converts. - What three historical events occurred on the 15th of Nissan, prior to the event of the Exodus from Egypt?
12:41 – The angels came to promise that Sarah would have a son, Yitzchak was born, and the exile of the “covenant between the parts” was decreed. - What is the source of the “milk and honey” found in Eretz Yisrael ?
13:5 – Goat milk, date and fig honey. - The only non-kosher animal whose first-born is redeemed is the donkey. What did the donkeys do to “earn” this distinction?
13:13 – They helped the Jews by carrying silver and gold out of Egypt.
שיעור אכילה כדי להתחייב בברכה אחרונה
על כל דבר שאדם אוכל, עליו לברך עליו “ברכה ראשונה”, כגון ברכת “שהכל” או “העץ”. ואפילו אם אינו אוכל אלא מעט מאותו מאכל, חייב לברך עליו, כל שבא לאכלו לשם אכילה. (אבל אם לא בא אלא לטעום מאותו מאכל בכדי לתקנו בהוספת תבלין וכדומה, אינו מברך על אכילה זו כלל). ולכן מי שלועס גומי לעיסה שיש בו טעם, אף על פי שאינו בולע אלא מעט מאד ממנו, מכל מקום חייב לברך על הנאתו מטעמו של הגומי לעיסה. וכן הבא לשתות איזה דבר, צריך לברך עליו אפילו אם בא לשתות רק טיפה אחת מאותו משקה.
אולם כל זה דוקא לענין ברכה ראשונה, אבל ברכה אחרונה אין מברכים אלא כאשר אכל מהמאכל “אכילה חשובה”, ושיעור אכילה חשובה, הוא שיעור “כזית”, כלומר עשרים ושבעה גרם, ובשתיה, השיעור הוא שיעור “רביעית”, שהיא שמונים ואחד גרם.
נוסף על כך, צריך שתהיה האכילה או השתיה בתוך שיעור זמן שתהיה האכילה או השתיה מצטרפות זו לזו. שהרי אם יאכל אדם במשך יום שלם שיעור “כזית” פת לחם, פירור אחר פירור, בודאי שאינו יכול לברך אחר כך ברכת המזון. אלא צריך שתהיה האכילה של שיעור “כזית”, כולה בתוך שיעור זמן של “אכילת פרס”, ונחלקו הפוסקים כמה הוא שיעור זה, שיש אומרים שהוא שיעור חמש דקות ויש אומרים שהוא שיעור של כשבע וחצי דקות (ויש עוד שיטות בזה). לכן נכון להזהר תמיד לאכול שיעור כזית (בפרט בסעודות השבת) בתוך ארבע וחצי דקות לצאת ידי חובת כל השיטות. (ובפרט ראוי להחמיר בזה בליל פסח, כי אכילת מצה כשיעור היא מצוה מן התורה, וכמו שביארנו במקומו, ומכל מקום אם קשה עליו הדבר, רשאי לאכול בתוך שיעור של כשבע וחצי דקות).
ולענין ברכה אחרונה על משקה, צריך שישתה רביעית מהמשקה (שהוא שיעור שמונים ואחד גרם) בבת אחת, שאם שתה והפסיק בין לגימה ללגימה, אינו מברך ברכה אחרונה כלל. ולכן, השותה מרק בכף, אינו מברך ברכה אחרונה על שתית אותו המרק, שהרי לא שתה ממנו שיעור רביעית בבת אחת, וכן השותה קפה או תה כשהם חמים, אינו מברך עליהם ברכה אחרונה, משום שאינו יכול לשתות ממנו בבת אחת.
The Amount One Must Eat in Order to Become Obligated to Recite an After-Blessing
For any food one eats, one must recite a blessing before eating the food, such as the “Shehakol” or “Ha’etz” blessings. Even if one only plans on eating a small amount of that food, one must nevertheless recite a blessing before eating it, as long as one is consuming it as a form of “eating” (as opposed to merely “tasting” a small amount of a given food in order to see if requires more spices and the like, in which case one would not recite a blessing at all). Thus, one who chews flavored chewing gum must recite a blessing before beginning the enjoyment of the flavor of the gum although one is only swallowing a minute amount. Similarly, before drinking any beverage, one must recite a blessing before drinking even a drop of that beverage (besides for water which only requires a blessing when one is drinking it to quench one’s thirst).
Nevertheless, the above only applies to blessings recited before eating. However, after-blessings (blessings recited after eating or drinking a given food or beverage) are only recited when one has eaten or drunk a “significant quantity.” A “significant quantity” is considered the amount of a “Kezayit” (twenty-seven grams) of food and a “Revi’it” (81 cc or 2.7 fluid ounces) of beverage.
Additionally, in order to qualify for reciting an after-blessing, the eating or drinking must be performed in a specific amount of time such that the various stages of eating or drinking can be combined and considered one big eating or drinking. This means that of one takes an entire day to consume a “Kezayit” of bread by eating one crumb after another, such an individual can certainly not recite Birkat Hamazon. Rather, one must consume a “Kezayit” of food within the amount of time it takes to finish half a loaf of bread. The Poskim disagree regarding exactly how much time this comes out to: Some say this equals five minutes while others say it equals approximately seven-and-a-half minutes. It is therefore correct to always make sure to eat a “Kezayit” (especially during the Shabbat meals) within four-and-a-half minutes in order to fulfill one’s obligation according to all opinions. (This is especially true on the Seder night when eating the correct amount of Matzah is a Torah obligation, as we have explained elsewhere. Nevertheless, if this proves too difficult for one to accomplish, one may eat the prescribed amount of Matzah within seven-and-a-half minutes as well.)
Regarding reciting an after-blessing on beverages, one must drink a “Revi’it” (2.7 fluid ounces) of the beverage in one shot (not one gulp; rather, drinking this amount continuously, without interruption), for if one interrupts between sips before reaching this prescribed amount, one should not recite an after-blessing at all. Thus, if one sips soup with a spoon, one will not recite an after-blessing on the soup, for one has not drunk a “Revi’it” of the beverage continuously. Similarly, if one sips hot tea or coffee, one should not recite an after-blessing on them, for one cannot drink a “Revi’it” of such hot beverages continuously.