This Torah portion will be read from the Sefer Torah written in memory of the late:
Victoria Rose Nagma bat Looloo O.B.M
Mincha & KabalatShabbat:
Shacharit & Torah reading:
Mincha & Seuda Shelishit
Daily Services Shacharit:
Mincha & Arvit 6:45pm
Pls. note that Monday morning services are at the
Chesed-El Synagogue—2 Oxley Rise.
Shema may be recited until
Shekiah (sunset) is at:
A Thought to ponder
Perception and Power
A basic ideal in contemporary thinking is not only the rights of the individual but also the power of the individual. If there is an issue which you really care about, then through the democratic process, the power of lobbying, getting the media involved to raise public interest and affect opinion -- you can actually do something about it. In some sense, each person can change the world.
In spiritual terms, this is an ancient Jewish idea. More than eight centuries ago Maimonides wrote that each person should consider themselves equally balanced between good and bad, and the world as a whole as equally balanced between good and bad. This means, says Maimonides, one's next step can change the balance for oneself and for the whole world. One good deed, or even, comments the Lubavitcher Rebbe, one good thought, can bring tip the balance of existence to the side of good, and bring healing to the world.
This means that each person is highly significant. His or her perception of life can be a crucial factor not only for their own wellbeing, but for the world as a whole.
Our perception of life is in fact a key theme in our Parshah, which tells of the plagues which G-d sent against the Egyptians.
What was the purpose of the plagues?
Well, one answer is, to force the Egyptians, particularly Pharaoh, to let the Jews go free. They can also be seen as a punishment for their cruelty towards their Jewish slaves. But, if we look carefully at the Torah text, we see that this was not just a matter of a show force nor of causing pain. The goal was more subtle.
G-d explains that the purpose of the miracles in Egypt is so that "Egypt will know that I am G-d."
When Pharaoh first confronted Moses, who was asking that the Jews should be given their freedom, Pharaoh responded: "Who is G-d that I should listen to Him and let the Jews go free? I do not know G-d."3 This means that the purpose of the plagues was to make Pharaoh recognize G-d. Only then would he let the Jews leave Egypt.
In fact, however, this too is not the final goal of the plagues, G-d gives a further explanation to Moses. The plagues come so that the Jewish people will tell their children and grandchildren about what happened, and they "will know that I am G-d."4
The purpose of the plagues was to change our perception of life, so that, through the generations, we recognize G-d and the significance of His teachings. For ancient Pharaoh, the plagues meant that he eventually obeyed G-d and let the Jewish people free. For us they mean that we recognize G-d's power in our lives, and therefore make the right step which will bring goodness and healing to the world.
- In order to cook and prepare food from Yom Tov to Shabbat, one must prepare an eruv tavshilin. This year the Eruv Tavshilin must be prepared on Thursday before sunset. For a detailed order of the Eruv Tavshilin, please refer to page 24 of the Orot Pesach machzor
- save the date- for the upcoming Yom Ha'shoah memorial ceremony on Tuesday 17 April, 8:00pm at JBC 5th floor. In order to make the ceremony more personal and meaningful this year, we would like to have members of the community share their personal family stories. If you are interested in participating, please contact Marah Altenberg (firstname.lastname@example.org) or Tammy Klein (email@example.com) ASAP. The further away we get from the horrors of WWII, the harder it will be to communicate both individual stories and the magnitude of our people's suffering and loss to the next generation. Only by sharing as many stories as possible will be NEVER FORGET.
Parasha in a Nutshell
On the SEVENTH DAY OF PASSOVER we read Exodus 13:17-15:26; how on this day the sea split for the Children of Israel and drowned the pursuing Egyptians, and the "Song at the Sea" sung by the people upon their deliverance
On the EIGHTH DAY OF PASSOVER we read Deuteronomy 15:19-16:17. Like the reading for the second day, it catalogs the annual cycle of festivals, their special observances, and the offerings brought on these occasions to the Holy Temple in Jerusalem. The Eighth Day's special connection with the Future Redemption is reflected in the Haftorah(reading from the Prophets) for this day (Isaiah 10:32-12:6)
Weekly Shabbat lunch sponsor
Elisabeth De Rothschild, With thanks for the warm welcome by Rabbi Abergel, his wife and the Singapore Jewish Community.
The seudah Shlishit is partially sponsored:
Family Klein, Leulei Nishmat Yishai's late father, R' Shmuel ben R' Yaakov Yitzchak O.B.M
לעילוי נשמת ר‘ שמואל ב“ר יעקב יצחק ז“ל
Our Shabbat lunches offer a beautiful opportunity to meet fellow
Jews from all over the world as well as much needed hospitality to
young students, guests and visitors who would not otherwise enjoy
the Shabbat experience. We hope that you will partner with us in
sponsoring these lunches and help us provide much
needed hospitality every Shabbat. Please contact us at :firstname.lastname@example.org
What does G-D have to do with it?
Is it possible to be spiritual and selfish at the same time? Let us have a look at the words of the Torah that shed important light on this question.
Vayasa Moshe et ha’am -- “Moses made the people journey from the Sea.”1 The great miracle had happened. The sea had split and the Egyptian army was no more. The word vayasa -- “he made [them] journey” -- implies that Moses had to force his people to move on. But why was this necessary? Why wouldn’t they move on their own?
According to Rashi, the enemy was so confident of victory against theIsraelites that they bedecked their horses and chariots with gold, silver, and precious jewels. These treasures were now being washed up on the seashore, and the Jews were collecting the riches. So they were in no mood to move on. But Moses said they had a date with G‑d at Mount Sinai. As the nation’s leader, he had to compel them to carry on their journey.
The Zohar2 gives a more spiritual explanation. We are taught that the Divine revelation at the Splitting of the Sea was quite an extraordinary experience. In the words of our sages, “What a simple maidservant saw at the Sea, even the great prophets were not privileged to see.”3 According to this mystical view, it was not the material wealth they were obsessed with, but rather the incredible spiritual delights they were experiencing.
Either way, it was up to Moses to move them along to their appointment with destiny. And the question is this: If it was gold and silver that was delaying their journey to Sinai, we can well understand the need for Moses to hurry them on. But if it was the spiritual experience of inspired revelation, why move on? Why not stay there as long as possible? Surely, the more G‑dly revelation the better!
The answer is that G‑d was calling. Sinai was beckoning. The entire purpose of the Exodus and all the miracles in Egypt and at the Sea was nothing more than to receive the Torah at Sinai. That was the Revelation that would give the Jewish People its unique way of life and its very raison d’etre. Sinai represents our mission, our mandate. Sinai made us G‑d’s messengers on earth. However we may understand the concept of a Chosen People, it was the Sinaitic experience that made us that. Any detours or distractions from the journey to Sinai are therefore out of the question -- no matter how lofty or spiritual they might be.
It comes as no great shock to learn that gold and silver is not as important as Sinai. But that spirituality, too, must take second place to Sinai, this is indeed big news. And what exactly is Sinai? Torah. And what is Torah? The will of G‑d. In other words, the bottom line is: what does G‑d want? How does He want us to act, to live our lives? So, the big news story here is that even the most amazing spiritual experience, the most extraordinary revelation, is not as important as doing what G‑d wants us to do.
It is a very important message that emerges from this one word, vayasa. It’s not what we want that counts, but what G‑d wants. If we want money and diamonds, and He wants to give us His Torah, then we leave the loot and we go to Sinai. And even if it is a spiritual experience we seek, and G‑d says Go to Sinai, we still go to Sinai and we leave the spiritual inspiration for another time.
The following is a true story. It once happened back in the old country that late one night, a wagon driver ran into a yeshivah and cried out to the students to come out and help him. It was urgent, he said. Apparently, his wagon had overturned and his horse was stuck in a ditch and was in danger of dying. He needed help to get the wagon upright. It was late at night and there was no one else he could turn to, so he appealed to the yeshivah students to come to his assistance.
At this point, the students’ Talmudic training kicked in and a long halachicdebate ensued. Was it right to leave their Torah study for the sake of a horse? After all, is not Torah study equal to all the other mitzvotcombined? On the other hand, the horse provided this Jew’s livelihood. Which takes precedence? The debate raged on and on -- and when they finally did decide to go out and help the poor man, it was too late. The horse had died.
Sometimes we can get so caught up in our own spirituality that we become quite selfish. Spiritually selfish, of course, but selfish nonetheless. At the end of the day, it’s not whether we are into materialism or monotheism, money or metaphysics. The ultimate question -- and, in fact, the only question -- is: what does G‑d want of me at this moment in time? Where should I be and what should I be doing right now?
So if you find yourself in a quandary or on the horns of a difficult dilemma, ask yourself this very question: what would G‑d want? Yes, sometimes it might be helping a horse out of a ditch. But if that is the call of the hour, then so be it. It might not be very spiritual, but it is the right thing to do.
And if it’s the right thing to do, that makes it very G‑dly.
Elite kosher shop
The Kosher shop stocks a wide range of products such as meats (imported from Australia),
poultry, dairy products, as well as a large variety of wines.
The Kosher Shop also just received a wide range of products form Israel at very affordable prices such as popular snacks (Bissli etc…), canned foods and much more.
The Awafi Restaurant
Open for Lunch and Dinner To make a reservation call 6336. 5166
Also serving breakfast every morning after Shacharit.Awafi also provides for outside catering.
Feel free to contact us at: 6336 5166
Slaughtering consists of cutting the windpipe and gullet (but for a bird, either of them suffices) with a sharp implement. It must be done without pausing; without hiding the implement; by cutting rather than chopping or tearing; and not too high or low on the neck. When one slaughters a permitted bird or non-domestic animal he must cover up its blood, as it says "If any man... hunts quarry of animal or bird that may be eaten he shall spill its blood and cover it with dust".,
Certain defects, whether arising from injury or disease, make an animal or bird forbidden to eat (terefah). They include 1) punctures in the brain, heart, lungs, gullet, stomach(s), intestines, or gall bladderf; 2) cuts in the spinal cord or windpipe; a tear in the abdominal wall g; 3) fracture of the skull or large ribs h; 4) removal of the liver, the major tendons in the hind legs, the upper jaw, or the skin i; 5) absence of the hind legs above the lowest joint, or of lobes from the lungs of an animal ; 6) certain defects in the kidneys or spleen of an animal.kCertain events also make an animal or bird terefah: 7) some types of attack by a predator l; 8) a fall or blow as a result of which it is unable to walk normally.
If a terefah is slaughtered it is still forbidden to eat from it, but its meat is not impure. In some severe cases of injury the animal or bird is regarded as already dead and slaughter has no effect on it.
Growing Each Day-With Rabbi Dr. Abraham J. Twerski
They praise God for His kindness and relate His wonders to other people (Psalms 107:8).
This verse is repeated four times in this chapter, emphasizing the obligation people have to express their gratitude to God for His kindnesses.
Human beings have the capacity for complaining about their distress as well as being thankful for benevolence. Unfortunately, in many people these traits are not balanced, and the capacity to complain may outweigh that of being grateful.
There is a story about a mother who was walking along the seashore with her son. Unexpectedly, a huge wave descended upon them and carried the child out to sea. The distraught mother began begging to God: "Please, God, save my child! Give me back my little son!" Shortly afterwards, another huge wave deposited the child, unharmed, right at her feet.
The mother embraced the child, and turning her eyes toward heaven, exclaimed, "Thank You, God. Thank You, thank You forever." A moment later, she looked at her child, then turned her eyes to heaven once again and asked: "Where is the hat he was wearing?"
Many humorous stories have a kernel of truth. How often do we forget kindnesses and focus instead on annoyances, even when the disparity between them is in the magnitude of the saving of a child versus the loss of a hat.
22 Nissan/14 April
Hanna bat Mazal Tob
24 Nissan/16 April
Yaakov ben Ishaq Elias
May Their Memory Be A Blessing
Today in Jewish history...
Par'oand his pursing army caught up with the Jews encamped at Pi-HaChirot by the sea.
Yahrzeit of Rav Hai Gaon, the last of the geonim of Pumpedita, 1038. [The death of Rav Hai Gaon brought to a close the glorious epoch of Babylonian Jewry. For more than eight centuries Babylonia was the center of Jewish culture and creative scholarship. Its leaders provided the guidance and direction of Jewish religious development throughout the world. After the decline of Babylonian Jewry, the center of Jewish culture shifted in succeeding stages to North Africa, Germany, France, Spain, Italy, the Turkish Empire, and Eastern Europe. The post-Nazi period has witnessed the emergence of two new centers of Jewish learning - Israel and the United States.]
Jacobleft Laban's home to return to Eretz Yisrael.
Par'o's decree against Jewish male infants was canceled.
Jews crossed the Red Sea. Moshe and the people of Israel sang the Shira.
Yehoshua began his march around Yericho. The encirclement of Yericho, which led to its destruction within seven days, constituted the first Jewish military action in ancient Eretz Yisrael.
The Jews paused at Mara after their crossing of the Red Sea. It was at Mara that the Jews spent their first Shabbat in the desert. [According to the Talmud, Moshe received preliminary instruction in Mara pertaining to a several of religious laws, in anticipation of the giving of the Torah on Mt. Sinai. Jews were enjoined for the first time to observe the seven Noahide laws, to honor their parents, and to rest on the Shabbat. A talmudic passage elsewhere implies that the Shabbat laws dated from their arrival in the "wilderness of Sin" on Iyar 15.
The Jews of the Exodus arrived at Elim, where they discovered 12 springs. They remained there for 20 days.
The traditional yahrzeit of Joshua.
Designated Holocaust Day, in commemoration of the martyred six million Jews and the fighters of the ghettos, by a resolution of the Knesset, 1951.
Fall of Jericho.
An Arab attack on Petach Tikva was repelled by the Jewish settlers, 1936.
Ask The Rabbi
Did Pharaoh accompany his army when they went after theIsraelites? If so, did he die with them?
We read in Exodus 14 that Pharaoh personally led his army against the Jews.
There are differing opinions in theMidrashconcerning his fate. Some say that he drowned in the Red Sea together with his army, while others opine that he survived the miraculous event. He survived in order to retell a firsthand account of the miracles and wonders thatG‑dperformed.
According to one Midrash,he made his way toNineveh,Assyria, where he became king—the same king who when hearing the prophetJonah's message from G‑d foretelling Nineveh's destruction, encouraged all his subjects to repent in order to avert the divine decree. Apparently he had learned his lesson.
Wishing you a happy andkosherPassover
2 large eggs
2 Tbsp. vegetable oil
1/2 cup matzo meal
1/2 tsp. salt
1/2 tsp. baking powder (*see note below)
1-2 Tbsp. water or chicken soup
about 2 quarts salted water, for simmering
* Baking powder must be Kosher for Passover. It contains potato starch and sodium bicarbonate. It does not cause matzah flour to leaven.
In a medium bowl, lightly beat eggs with oil. Add matzo meal, salt, and baking powder and stir until smooth. Stir in water, then let mixture stand for 20 minutes so matzo meal absorbs liquid.
Bring salted water to a boil. With wet hands, roll about 1 tsp. of matzo ball mixture between your palms into a ball; mixture will be very soft. Set balls on a plate. With a rubber spatula, carefully slide balls into boiling water. Cover and simmer over low heat for about 30 minutes or until firm. Cover and keep warm until ready to serve. (Matzo balls can be kept 2 days in their cooking liquid in a covered container in refrigerator; reheat gently in cooking liquid or soup.)
Ongoing Events & Programs
Weekly Minyan, stories and snacks for children after reading of the Torah. For more info contact The boys.
One on one learning with the Yeshiva Boys for adults and children. Contact Mrs. Rivni@ 92327095.
Lunch & Learn Tuesdays at Awafi, JBC. Contact Rabbi Abergel
Talmud class every Wednesday@ 9:00pm in tractate Sanhedrin. Contact Rabbi Abergel
Mikva: Mrs. Simcha Abergel 9673 9184
Mrs. Odelia Rivni 9232 7095
(Appointments at least one day before)