Wednesday, 23 April 2025
Abraham Hamra in conversation with Zara Cooper
YACS Oneg Shabbat with Abraham Hamra
Expression of Interest - Brighton Hebrew Congregation
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Tuesday, 22 April 2025
Yom HaAtzmaut at Caulfield Shule
SCHC - Keren Tov Event - A talk with Dr Dawn Macintyre
St Kilda Shule Events
SEJW event
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Sunday, 20 April 2025
Introduction to Patchwork Workshop
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Yehuda Leib Greenwald Yahrtzeit
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Friday, 18 April 2025
Sandbelt Auto Gates
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Thursday, 17 April 2025
Tzetl: Shabbos & Shevi'i-Acharon Shel Pesach
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).
II Samuel 22:1-51
This week's haftorah describes the song King David composed in his old age, echoing the weekly Torah reading, where Moses delivers his parting words to the Jewish nation in song form.
David's song expresses gratitude to G‑d for saving him from all his enemies. He starts with the famous words, "The L-rd is my rock and my fortress." He goes on to describe the pain and hardships he encountered and reiterates that he always turned to G‑d in his moments of distress. He recounts G‑d's reaction to those who tormented him: "The Lord thundered from heaven; and the Most High gave forth His voice. And He sent out arrows and He scattered them, lightning and He discomfited them. . . I have pursued my enemies and have destroyed them; never turning back until they were consumed."
The King attributes his salvation to his uprightness in following G‑d's ways: "The Lord rewarded me according to my righteousness; according to the cleanness of my hands He recompensed me..."
The song ends with David's expression of thankfulness: "Therefore I will give thanks to You, O Lord, among the nations, and to Your name I will sing praises. He gives great salvation to His king, and He performs kindness to His anointed; to David and to his seed, forevermore."
This haftarah is a prophecy by Isaiah regarding the messianic time to come. He foretells of "a staff from the shoot of Jesse," father of King David, upon whom the Divine spirit will rest and who will be able to judge honestly by way of smell.
The prophet tells us that "the wolf will dwell with the lamb, and the leopard will lie with the kid goat; the calf and the young lion will graze together, and a young lad shall lead them."
He continues to describe how G‑d will gather the exiled Jews from all over the world, to bring them back home to the Holy Land. In the newly constituted Jewish kingdom, the ancient rivalry between Judah and Ephraim will end, and they will join forces to subdue their historic enemies.
At that time, Israel will sing G‑d's praises, thanking Him for all that he did and does for them, even that which had once appeared to be punishment but has now been revealed to be goodness in disguise.
Then Moses and the children of Israel sang this song to G‑d, and they spoke, saying . . . (15:1)
How did they render the song? Rabbi Akiva says: Moses said "I will sing to G‑d," and they responded "I will sing to G‑d"; Moses said "For He has triumphed gloriously," and they responded "I will sing to G‑d" (and so on with each verse—Moses would sing a phrase, and they would respond with the refrain "I will sing to G‑d").
Rabbi Eliezer says: Moses said "I will sing to G‑d," and they responded "I will sing to G‑d"; Moses said "For He has triumphed gloriously," and they responded "For He has triumphed gloriously" (and so on—they repeated each phrase after Moses).
Rabbi Nechemiah says: Moses sang the opening words of the song, after which they each sang it on their own.
(Talmud and Rashi, Sotah 30b)
These three opinions represent three levels of leadership.
Rabbi Akiva describes an ideal in which a people completely abnegate their individuality to the collective identity embodied by the leader. Moses alone sang the nation's gratitude to G‑d, their experience of redemption, and their vision of their future as G‑d's people. The people had nothing further to say as individuals, other than to affirm their unanimous assent to what Moses was expressing.
At first glance, this seems the ultimate in unity: hundreds of thousands of hearts and minds yielding to a single program and vision. Rabbi Eliezer, however, argues that this is but a superficial unity—an externally imposed unity of the moment, rather than an inner, enduring unity. When people set aside their own thoughts and feelings to accept what is dictated to them by a higher authority, they are united only in word and deed; their inner selves remain different and distinct. Such a unity is inevitably short-lived: sooner or later their intrinsic differences and counter-aims will assert themselves, and fissures will begin to appear also in their unanimous exterior. So Rabbi Eliezer interprets the Torah's description of Israel's song to say that they did not merely affirm Moses' song with a refrain, but repeated his words themselves. Each individual Jew internalized Moses' words, so that they became the expression of his own understanding and feelings. The very same words assumed hundreds of thousands of nuances of meaning, as they were absorbed by each of the minds, and articulated by each of the mouths, of the people of Israel.
Rabbi Nechemiah, however, is still not satisfied. If Israel repeated these verses after Moses, this would imply that their song did not stem from the very deepest part of themselves. For if the people were truly one with Moses and his articulation of the quintessence of Israel, why would they need to hear their song from his lips before they could sing it themselves? It was enough, says Rabbi Nechemiah, that Moses started them off with the first words of the song, so as to stimulate their deepest experience of the miracle, with the result that each of them sang the entire song on their own.
(The Lubavitcher Rebbe)
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Enhance Your Yom Tov Table
Tuesday, 15 April 2025
Women's Circle
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Handyman Services
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Monday, 14 April 2025
Caulfield Shule Events
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Passover Fish Available Through Chol HaMoed
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Thursday, 10 April 2025
Tzetl: Shabbos HaGadol, Tzav & Pesach
G‑d spoke to Moses, saying: Command Aaron and his sons . . . this is the law of the ascending offering . . . (Leviticus 6:1–2)
The expression tzav ("command") implies an urging for now and for future generations.
(Torat Kohanim; Rashi)
The king Moshiach will arise and restore the kingdom of David to its glory of old, to its original sovereignty. He will build the Holy Temple and gather the dispersed of Israel. In his times, all the laws of the Torah will be reinstated as before; the sacrifices will be offered, the Sabbatical year and the Jubilee year instituted as outlined in the Torah.
(Maimonides)
https://w2.chabad.org/media/pdf/3209.pdf
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- The Bubby Trap
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Wednesday, 9 April 2025
Fractional CFO & Xero Support available
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Tuesday, 8 April 2025
St Kilda Shule Events
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Expression of Interest
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Monday, 7 April 2025
Sparkling White & Sparkling Rose in Cans - OUP
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Sunday, 6 April 2025
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Ferster Hats Australia
fersterhatsaustralia@gmail.com 0452587663
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Saturday, 5 April 2025
New store , kosher knitwear
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Join Sar-El... Volunteer on an IDF army base!
Thursday, 3 April 2025
New Local Kosher Wine Launch!
Shabbos Tzetl: Vayikra
He shall remove its crop with its feathers, and cast it beside the altar (1:16)
The bird flies about and swoops throughout the world, and eats indiscriminately; it eats food obtained by robbery and by violence. Said G‑d: Since this crop is filled with the proceeds of robbery and violence, let it not be offered on the altar. . . . On the other hand, the domestic animal is reared on the crib of its master, and eats neither indiscriminately nor of that obtained by robbery or by violence; for this reason the whole of it is offered up.
(Midrash Rabbah; Rashi)
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