Weekly Announcements
Ahavat Yisrael of Wesley Hills Announcements
Sukkoth
Sep 29 – Oct 8
14 Tishrei – 23 Tishrei
Thank You: We would like to thank Marc Benisz, Akiva Nimchinsky, Chaim Jacobson and Irwin Hollander for leading us in davening and laining on Rosh Hashana and Yom Kippur
We would like to thank Eve Hollander for her assistance with the seating arrangements on Rosh Hashana and Yom Kippur.
Simchas Torah Kiddush: We would like to have a kiddush on Simchat Torah and asking each family to donate $36 towards the kiddush.
Pledges: Please remember to send in your Yom Kippur/Yizkor pledges.
SCHEDULE
FRIDAY EREV SUKKOS (9/29)
Candle lighting/Mincha: 6:23 PM
Kiddush in the sukkah should not be before: 7:22 PM
(see guide to rainy first night if apply)
SHABBOS SUKKOS 1 (9/30)
Shacharis : 9:00 AM
Latest time for shma: 9:48 AM
Seudah Shlishi at home before Mincha
Mincha: 6:20 PM, learning until Maariv
Maariv/Preparations for second night: 7:25 PM
SUNDAY SUKKOS 2 (10/1)
Shacharis : 9:00 AM
Latest time for shma: 9:48 AM
Mincha: 6:20 PM, learning until Maariv
Yom Tov Ends: 7:18 PM
Maariv: 7:24 PM
MONDAY – THURSDAY Chol Hamoed (10/2-10/5)
Shacharis : 8:00 AM - TBD
Maariv: 9:00 PM
FRIDAY HOSHANA RABBA (10/6)
Shacharis : 7:30 AM – TBD
Hoshanos will be available in Shul
Candle lighting/Mincha: 6:12 PM
Kiddush in the sukkah should not be before: 7:10 PM (weather permitting, no bracha recited on Sukkah on Shmini Atzeres)
SHABBOS SHEMINI ATZERES (10/7)
Shacharis : 9:00 AM
Latest time for shma: 9:51 AM
Seudah Shlishi at home before Mincha
Mincha: 6:05 PM
Maariv & Hakafos: 7:13 PM
Reminder to light candles/recite Kiddush/Hamotzi when returning home.
SUNDAY SIMCHAS TORAH (10/8)
Shacharis : 9:00 AM
Latest time for shma: 9:51 AM
Mincha: 6:10 PM
Yom Tov Ends: 7:06 PM
Maariv: 7:12 PM
Quick guide to the Sukkah in the event of a rainy first night:
Rabbi Asher Bush
Regardless of weather, Kiddush & meal should not be before Tzeis Hakochavim (7:22 in Wesley Hills).
The Ashkenazi practice is the recite Kiddush & Hamotzi the first night in the Sukkah even if it is raining (and one would otherwise be exempt from the Sukkah). This does not apply to the rest of the meal. Women are not obligated to go out in the rain.
While some Poskim mention waiting to see if the rain will stop, if the weather reports or just what one observes indicates that this will not be happening shortly, there is no need to wait to recite Kiddush, particularly since the wait itself is unpleasant (mitzta’er). When reciting Kiddush in the Sukkah in the rain the Bracha of Leshev BaSukkah is omitted.
If a man recites Kiddush in the Sukkah, he may still recite it a second time inside for his wife, however, if she has already said the bracha of She’hechianu (when she lit candles) and there is nobody else (including young children) listening to kiddush who has not said/heard this bracha, he should not say She’hechianu a second time.
Since one has in mind to eat the rest of the meal in the house, Birkas Hamazon can be said in the house.
However, if the rain actually stops, then one should go out to the Sukkah and eat a slice of challah; this is true even though for all other meals in the Sukkah once a person is eating in the house due to bad weather they do not need to go back to the Sukkah if the weather clears up, the first night is different. In this case the Bracha of Leshev BaSukkah should now be recited. This applies even if one had already ended the meal and recited Birkas Hamazon, one should wash/say hamotzi and Leshev BaSukkah when eating this piece of challah.
If, for whatever reason, the Sukkah is not used at all on the first night, She’hechianu should be recited at one’s first meal in the Sukkah.
The Sefardi practice is that in the event of rain Kiddush and Hamotzi are recited in the house like all other meals during Sukkos when it is raining. However, even according to Sefardi practice, if the rain stops one needs to go out to the Sukkah to eat a slice of challah (as above).
Dvar Torah & Thoughts for Sukkos
Rabbi Asher Bush
When speaking about Pesach, the Torah uses the strongest of terms making it clear that every member of the Jewish people needs to participate, whether our ancestors were slaves in Egypt or not. This is seen in the words כי יגור אתך גר ועשה פסח לה', “when a convert dwells with you he shall observe Pesach for God.” This mandate for the Ger to observe Pesach is so strong that the Sages needed to clarify that it does not literally mean that if a person would convert in the middle of the year that they need to observe Pesach then and there (as these words might have implied), rather that they too should observe Pesach each spring along with all other Jews. This strong connection of the Ger to Pesach fits well with the fact that Mila and Pesach are the two key Mitzvos of Jewish identification, Mila being the first Mitzvah given to Avraham (and is a critical part of conversion), and Pesach (and its details) the first set of Mitzvos given to the Jewish nation while we were still in Egypt. The fact is that once a person converts and becomes a Jew they are like all other Jews in regard to all Mitzvos and responsibilities given by the Torah. The words of the Shmone Esrei אלקנו ואלקי אבותינו, God and God of our fathers, pertains both to the biological descendants and to the spiritual descendants of Avraham.
With this perspective it is so confusing that when it comes to the Sukkah, the Torah seems to present a very different message, suggesting that this may be a Mitzvah restricted by background, as it writes כל האזרח בישראל ישבו בסוכות, “every native born Jew shall dwell in the Sukkah.” Rashi quickly states that while one might indeed have this impression, the Torah actually rejects this idea, as there is no difference in this Mitzvah based on background. But that seems to beg the question, as why should such an impression should ever be given; joining the Jewish people means that one is now part of both the history and the destiny of Klal Yisrael.
The Ramban goes much farther, stating that in fact, this was never even a consideration, as in all ways converts are the same as native born Jews, quoting the words ככם כגר יהיה לפני ה', like you and the Ger are the same before God. Rather, he explains, that the term, כל האזרח, all of you, is an inclusive one. The inclusion that he sees here is not about family background, but something that should speak to each of us. It is not enough for this Mitzvah to be done by one member of a household, but should be done by all, as sitting in the Sukkah is an experience which gives a message that needs to be felt by all Jews. Feeling God’s Providential care is not something one person can do for another; it is an experience and a feeling that each person needs to have for themselves.
The Rashbam and Chizkuni also do not consider that this comes to exclude any member of the Jewish people, but to include. They point out that it offers a deep message about the benefits of this Chag. They explain that this word אזרח primarily comes to focus on those whose lives are well established, even wealthy. It is especially for the well established person that there is a need for the Sukkah. If sitting in the Sukkah takes us out of our comfort zone, out of the safety and security of our houses thus placing us firmly under the Providential care of God, there are those who already live this way all year long. Many people who are less established, who may lack strong roots in the community, or are suffering in various ways, they may experience this as a regular feature of life without even going to the Sukkah.
It is for this reason that the Torah goes out of its way to say that more than anyone, it is those who live a good and comfortable life, a life of physical comfort and security and belonging, that they more than anyone need to step out of that comfort and dwell in the Sukkah in order to be reminded and even to experience that our source of comfort and security is not the protective walls of a nice house or our social standing, but the Providential care provided by God. Of course, this does not mean that those who feel more vulnerable all year long need not sit in the Sukkah, as this Mitzvah applies regardless, but that this particular lesson is needed more by some than by others; it is for this reason that it needed to say כל האזרח בישראל ישבו בסוכות.