PARACHAT VAYIGACH
26 DÉCEMBRE 2020 11 TEVET 5781
Aujourd’hui c’est le jeûne de assara betevet ( 10 Tevet)
Début : 6:09 am et se termine à 4:51 pm
Vous trourverez ci dessous la raison pour laquelle c’est le seul jeûne
Qu’on observe un vendredi
Hazkarot: Isaac Sasson (zl)
Nissim Shems (zl) (père de Esther Diwan
A la demande de plusieurs membres, le bulletin sera envoyé le jeudi à partir de la semaine prochaine, vu que le Chabbat rentre tôt
Vayigach: Jacob et Joseph réunis
Adapté par Moshé Wisnefsky
Dans la onzième section du Livre de la Genèse, nous atteignons le déchirant point culminant de la chronique de Joseph. Il commence lorsque Juda s’approche (Vayigach, « et il s’approcha » en hébreu) de Joseph pour prendre la défense de Benjamin. La détermination de Juda à sauver Benjamin convainc Joseph que les frères se sont repentis et ont dépassé leur jalousie passée, de sorte qu’il met fin à sa mascarade et leur révèle sa véritable identité. Puis Joseph envoie immédiatement tous les frères afin qu’ils amènent leur père Jacob en Égypte où la famille s’établira pour vivre pendant la famine. Paradoxalement, la famine prend fin dès l’arrivée de Jacob. Cependant la famille demeure en Égypte afin que se réalise le projet de D.ieu comme initialement promis à Abraham
Vayigach - en bref
Genèse 44, 18 - 47, 27
Judah s’approche de Joseph pour demander la libération de Benjamin, s’offrant comme esclave à la place de son jeune frère. Devant cette expression de loyauté l’un envers l’autre, Joseph ne peut davantage se contenir et leur révèle son identité. « Je suis Joseph, dit-il d’une voix chargée de pleurs, mon père vit-il encore ? »
Ses frères sont accablés de honte et de remords, mais il les réconforte en leur disant : « Ce n’est pas vous qui m’avez fait venir ici, c’est D.ieu, afin de nous sauver, nous et tout le pays, de la famine. » Il se jette ensuite au cou de Benjamin et pleure.
Les frères, chargés de présents, s’empressent de retourner en Canaan pour y apporter la bonne nouvelle. Jacob descend alors en Égypte avec ses fils et leurs familles, soixante-dix âmes en tout, afin d’y retrouver Joseph après 22 ans de séparation. Sur son chemin, il reçoit la promesse de D.ieu :
« N’hésite pas à descendre en Égypte, car Je t’y ferai devenir une grande nation. Moi-même, Je descendrai avec toi en Égypte ; Moi-même Je t’en ferai remonter. »
Joseph rassemble les richesses de l’Égypte au profit de Pharaon en vendant nourritures et semences pendant la famine. Pharaon donna à Jacob et à sa famille la région fertile de Goshen, où les enfants d’Israël connurent une prospérité prodigieuse.
© Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further, provided that you comply with Chabad.org's copyright policy.
Lorsque Jacob arriva en Égypte, Joseph le présenta à Pharaon. Jacob bénit Pharaon en sorte que le Nil déborde miraculeusement quand il s’en approcherait. À la suite de cette bénédiction, les sept années de famine prédites prirent fin après seulement deux ans. Comme il l’avait promis, Joseph établit sa famille dans la province de Goshen.
Le pardon
וַיְכַלְכֵּל יוֹסֵף אֶת אָבִיו וְאֶת אֶחָיו וְאֵת כָּל בֵּית אָבִיו לֶחֶם לְפִי הַטָּף: (בראשית מז:יב)
Joseph assura la subsistance de son père et de ses frères ainsi que de toute la famille de son père. Genèse 47,12
Joseph nous a enseigné à rendre le bien pour le mal, comme il le fit à l’égard de ses frères, en veillant à leurs besoins durant le reste de sa vie. Il fut capable de pardonner à ses frères non seulement parce qu’il avait acquis la pleine maîtrise de lui-même, mais surtout parce qu’il avait compris la nature du mal humain. Comme nous l’avons vu, l’acte pernicieux des frères de le vendre en esclave servit le projet de D.ieu que Joseph devienne en définitive vice-roi d’Égypte. Joseph considéra l’aboutissement heureux des agissements de ses frères plutôt que leur caractère indigne.
De même, nous demandons à D.ieu d’agir envers nous comme Joseph agit avec ses frères, en considérant nos fautes comme des actes heureux en définitive et d’y répondre avec bonté. Pour faire que D.ieu soit inspiré de percevoir nos fautes comme des actes ultimement heureux, nous devons au préalable nous-mêmes en faire de même, en voyant dans nos manquements une invitation à nous améliorer.
Why is the Tenth of Tevet the only fast day that is observed on a Friday?
This Friday is/was the fast of the Tenth of Tevet. It is the only one fast in the current Jewish Calendar is ever be observed on Friday. Theoretically Yom Kippur could also be observed on Friday as well but the rabbis always made sure to never allow Kipur to land on a Friday by manipulating the calendar. The reason no fasts are observed on Friday is because the pleasure of Shabbat would be compromised if people were to enter Shabbat in a state of hunger. If one of the fast days were to fall on Friday, we would push the fast day to Thursday instead. However, the exception to that rule is the Tenth of Tevet. In rare circumstances, like this year, we fast all day Friday and break our fasts with the wine of Kiddush on Friday night. Why, of all the fasts, did our sages allow only the Tenth of Tevet to be observed on a Friday?
The answer is based on the verses in the Bible referring to this fast day. Both Yom Kipur and Asara B’tevet have associated with them, the expression: “B’etzem hayom hazeh” – “On this specific day”. (For Kipur it is in Vayikra 23:28 and for Asara B’tevet it is in Yechezkel 24:2). The verse states: “And the word of the God came unto me in the ninth year, in the tenth month, in the tenth day of the month, saying: 'Son of man, write thee the name of the day, even of this selfsame day; this selfsame day the king of Babylon hath invested Jerusalem.” This is why we observe it even on a Friday, since the verse is very specific about this date.
The fast of the Tenth of Tevet commemorates the surrounding of Jerusalem by the armies of the Babylonian king Nebuchadnezzar. The other fast days commemorate days when many people died or holy places were burned, but Asara B'Tevet is different. The tenth of Tevet does not mark a day when many people were killed or anything was burned but it is the day the siege started. It was the seed for the destruction that later took place.
This might be an added explanation for why it should be that the Tenth of Tevet is so important; why it is an event that is allowed to infringe on the pleasure of Shabbat itself. Not even Tisha B'Ab, the day marked with the most destruction, is allowed to infringe on the enjoyment of Shabbat, only Asara B'Tevet. Since although the Tenth of Tevet was only the beginning of the siege of Jerusalem, in reality, it was as though the two Batei Mikdash (Holy Temples) and the other disasters that were to grow from that seed had already happened on the tenth of Tevet - what followed was merely the playing out of a scenario that was already a full-fledged reality. This shows us the importance and seriousness of the day. Every person who is part of the Jewish community must join in the mourning on this terrible day. It is the easiest of all fasts as it ends so early. We are taught that those that join the rest of the nation in difficult days will merit to enjoy the happy days of the nation and merit the witnessing of the third temple.
Why did Yosef cause his father to suffer longer? There are 70 answers
When reading this week’s parasha we can’t help but wonder why did Yosef trick his brothers and not reveal himself when he first saw them, instead causing suffering to them and to his father?
One opinion is that he wanted to find out if his father was part of the conspiracy against him and he wanted to get Binyamin alone because he was the only one he can trust as he was not part of the selling of Yosef.
Another opinion is that he was angry and trying to take revenge on them. This is not likely since it is clear from the verses that Yosef cries and loves them and even takes care of them. It is actually difficult for him to keep up the charade.
Another opinion is that he wanted to make sure the dream came true in its entirety. In last week’s parasha, Miketz, we read that when he sees the brothers bow to him he “remembers the dreams”. Although Rashi states that this means that the dreams came true, Ramban states the exact opposite. According to Ramban what he remembered, was that the details had not yet come true since Binyamin was not there. (interesting how two different commentators can read the same verse and come out with 2 exact opposite understandings of the same words). He was trying to get Binyamin to Egypt to make sure the prophetic dream came true exactly as he had dreamt it. Some however disagree and feel that it was not his job to make his father suffer just so that he can make the dream come truly fully (with all his brothers and father and Leah bowing down to him).
Others explain that although the brothers had hated Yosef and sold him, Yosef did not bear a grudge against them. On the contrary, he felt very bad for them and feared that Hashem might punish them if they did not do Teshuva (repentance). Therefore, he took upon himself to help his brothers do Teshuva. Also he wanted to unite the brothers as they were going to become the Nation of Israel. The highest level of Teshuva occurs when the one who transgressed is faced with an identical situation and acts differently. Yosef, therefore, waited till the entire scenario would be repeated before revealing himself. When the brothers came to Egypt, he insisted that they bring down their half-brother Binyamin. At the meal he showed favoritism to Binyamin by giving him a bigger gift, hoping to arouse jealousy in their hearts. Afterwards, he plotted that Binyamin be accused of stealing the magical goblet. Binyamin was found guilty and sentenced to remain in Egypt as a slave. The brothers fought vehemently for his release. When Yosef saw his brothers’ refined character, he was convinced that they did Teshuva whole-heartedly. Consequently, he revealed himself to them and asked that they inform Ya’akov of his whereabouts. Had he revealed himself earlier they would not have had a chance to really prove that they have done Teshuva. One might argue with this explanation that it is not Yosef’s right to cause suffering to his father in order to make sure the brothers do Teshuva.
As we can see, there are many ways to understand the Torah as we know from the famous phrase: shivim panim latorah – there are 70 faces or explanations to the Torah. By now we know that there are not exactly 70 explanations to each verse, rather the number 70 represents a total group figuratively. It is highly encouraged that everyone read the verses in the Torah and then try and come up with their own explanation that makes most sense to themselves and add that to the “70 explanations”.
Haftara for Vayigash – Yehezkel’s sticks (Ezekiel 37:15-28)
This week’s Haftara is a prophecy to Ezekiel during the period of the destruction of the temple and the land. The twelve tribes were exiled and scattered from their land. Through Ezekiel, God tells the people that he will one day reunite the tribes of Israel. This is similar to the parasha where Yosef had been exiled and he and the brothers are all reunited. In the parasha, Yosef and Binyamin embrace. The commentaries learning from this Haftara see this unification as a precursor to the future reunification of Yosef’s son Ephraim who led the ten tribes, and Binyamin who was part of Yehuda. God promises that even though in the past, the Kingdom of Israel had been split in two (the ten tribes vs. Binyamin and Yehuda) we will one day all come together again in unity.
Yehezkel is commanded by God to take 2 sticks. On one he writes “Of Yehuda and Israel associated with him” and on the other stick to write: “For Yosef – the stick of Efraim – and all of Israel associated with him”. He is then to put the two sticks together to symbolize the future reunification of all of Israel together again the Northern tribes of Israel and the Southern tribes of Yehuda. We then read the famous verses: “Never again shall they be 2 nations, and never again shall they be divided into 2 kingdoms”. From almost the very beginning of the Israelite Kingdom Bnei Yisrael had a civil “war” and was split between 2 kingdoms Yehuda and Yisrael. God promises that they shall one day come together again. We also read the well-known verse: “Then they shall be my people, and I will be their God”
Le terrible complot
Merci à MeaningfulLife.com
Mais pourquoi fallait-il que ce soit si compliqué ? N’y avait-il pas d’autre moyen pour qu’Israël et famille aillent en Égypte ? Le Midrach offre la parabole suivante en guise d’explication :
Ceci est comparable à une vache à qui l’on voulait placer un joug, mais la vache dérobait sa nuque du joug. Qu’ont-ils fait ? Ils ont pris son veau de derrière elle et l’ont amené à l’endroit où ils voulaient qu’elle laboure, et le veau meuglait. Quand la vache entendit le cri de son petit, elle s’en fut malgré elle, à cause de son petit.
De même, Jacob aurait pu devoir être amené en Égypte enchaîné, mais D.ieu déclara : « Il est mon fils aîLe Midrach affirme que toute la saga de Joseph et de ses frères – la jalousie apparemment incontrôlable de ses frères envers lui, sa vente, son emprisonnement et sa montée au pouvoir, leur confrontation finale et leur réconciliation – n’était autre qu’un « terrible complot » orchestré par D.ieu pour faire descendre Jacob et sa famille en Égypte.
Lorsque Jacob envoya Joseph prendre des nouvelles de ses frères – une mission dont Joseph ne revint pas et suite à laquelle il fut soustrait à son père les 22 années suivantes –, la Torah le décrit ainsi : « Et il l’envoya de la vallée (littéralement, “de la profondeur”) d’Hébron, et il vint à Sichem. » Où est « la vallée d’Hébron » ? demandent nos sages. Hébron se trouve sur les hauteurs ! Le sens de la phrase, expliquent-ils, est allégorique : Joseph fut envoyé sur son chemin depuis « la profondeur d’Hébron » – depuis les profondeurs du plan divin qui avait été révélé à Abraham, le patriarche enterré dans la grotte de Makhpeila à Hébron.
Lors de « l’Alliance entre les morceaux », D.ieu demanda à Abraham de faire un choix : « Tes enfants souffriront-il de la galout (l’exil) ou de la guéhenne (l’enfer) ? » Abraham choisit la galout, envoyant ainsi Joseph sur la route de l’Égypte, suivi plus tard par le reste de sa famille, de sorte que les enfants d’Israël connaissent quatre générations d’exil et d’esclavage avant de se rendre au mont Sinaï pour y recevoir leur mandat en tant que peuple élu de D.ieu.
né ; vais-Je le faire venir en disgrâce ? Si Je provoque Pharaon [à l’amener de force en Égypte], Je ne l’aurais pas fait venir avec l’honneur dont il est digne. Je vais donc attirer son fils avant lui, et alors il suivra malgré lui.
Cette explication, cependant, semble soulever plus de questions qu’elle n’apporte de réponses. La manière dont Jacob fut attiré en Égypte fut-elle plus agréable que s’il avait été amené en tant que prisonnier de Pharaon ? La douleur et le désespoir de ces 22 années où il pleura son fils bien-aimé furent-elles préférables à l’inconfort des chaînes de fer ? Jacob aurait certainement préféré subir cette indignité afin d’épargner à Joseph ses années d’esclavage et d’emprisonnement, et à ses autres fils leurs années de culpabilité et de remords !
De plus, Jacob fut en fin de compte contraint de descendre en Égypte, du fait que D.ieu y avait envoyé Joseph. En quoi cette coercition fut-elle moindre que s’il avait été physiquement forcé ? Et pourquoi, d’ailleurs, fallait-il qu’il fût forcé ? Et si D.ieu lui était tout simplement apparu un jour et lui avait dit : « Jacob, prends toute ta famille et va en Égypte. Tout ceci fait partie de Mon maître plan pour le peuple d’Israël. » Jacob n’aurait-il pas obtempéré ?
Vayigash Quiz
1) Q. Why did Yosef weep on Binyamin’s necks (plural) and Binyamin on Yosef’s neck (singular)?
A. The Midrash here sees a sign for the future and explains that Yosef cried for the destruction of the 2 Temples, which would be located in Binyamin’s territory. Binyamin cried for the destruction of the Mishkan Shilo, which would be located in Yosef’s territory.
2) Q. How many granddaughters accompanied Ya’akov into Egypt?
A. The Midrash teaches that there were two: Serach - Asher’s daughter, and Yocheved - Levi’s daughter (who was Moshe’s mother; Moshe was Levi’s grandson according to some opinions, others interpret that she was a descendent of Levi but not his actual daughter). It seems difficult to imagine that in all the grandchildren there were only 2 granddaughters. In addition, it is unlikely that they were the mothers of all the future generations. It may be that there were other granddaughters that were not mentioned in the text.
2)Q. How many years did the famine in Egypt last?
A. Two years. The midrash states that it was predicted to last seven years but once Ya’akov came to Egypt the famine ended. The Ach Moshe questions: If this is correct, then why did Ya’akov stay in Egypt and not simply return immediately to his home. The only reason he came to Egypt was to be sustained during the famine, but according to this Midrash the famine ends just as he arrives in Egypt.
3)Q. Why did Ya’akov offer sacrifices before descending to Egypt.
A. Ramban explains that before descending to Egypt, Ya’akov realized that the exile was beginning for them and feared it. He offered sacrifices, so that Divine judgment should not be aimed against them in exile. This is a reasonable explanation as Abraham was promised that his descendents would go into exile and be slaves before returning to the land. Ya’akov would have likely known about this prophecy.
4) Q. Why do we eat hazeret (vegetable) on Pesah at the seder?
A. The Yerushalmi in Masechet Pesahim 82 writes that the reason we eat hazeret on Pesah is because in the beginning it is sweet and then it becomes bitter. This is similar to what the Egyptians did to us in Egypt. In this week’s parasha it says that Pharaoh gave Yosef’s family the best of Egypt (47:6) and eventually the Egyptians embittered their lives with difficult labor. The unanswered question is why do we have both Hazeret and Maror as separate items at the Pesah table if they are one and the same thing?
5) Q. What can we learn from the Egyptian’s hospitality toward Bnei Yisrael?
A. In Masechet Berachot, we are taught a lesson regarding hospitality based on this week’s parasha. In 47:6 it is written that Pharaoh had ulterior motives in providing hospitality to Yosef’s family. He wanted them to help him. Yet, the Torah rewards this hospitality by commanding us not to antagonize the Egyptians because we were visitors in their land. How much more so, if one hosts a person and helps feed him and shelter him, his reward will be great. The midrash is teaching us how important it is to be hospitable to guests.
6) Q. When Pharaoh asked Ya’akov his age why did he say: “I lived so few and miserable years...and I have lived much less than my fathers”?
A. It is explained that when Pharaoh saw Ya’akov he was surprised at how old he looked. He had not seen such old men in his lifetime. The ideal lifespan of men at the time was 120 years (as Hashem said it would be in Bereshit 6:3). Ya’akov therefore responded that firstly he is only 130 years old even though he appears much older. He continues that it was the hardships of his life that made him age faster. Secondly, he responds that he still has not achieved the age of his father and grandfather so he will probably live even longer. Another similar explanation given by the midrash teaches that when Ya’akov came, the Nile rose and watered all of Egypt for the first time in two years (ending the famine early). Pharaoh wanted to know how long Ya’akov still had to live so he can know how long the blessings will last. Ya’akov answered, I only look old since I suffered my whole life, but I still have many years till I become as old as my fathers when they died.
7) Q. Yosef had already asked the brothers if Ya’akov was still alive the first two times he saw them, why again for the third time?
A. When Yosef revealed himself to his brothers, he knew that they would be reluctant to believe him. He therefore gave them certain signs to prove who he was. This time Yosef was not asking his brothers, but saying in effect, “From my question you can realize that I am really your missing brother. Whenever we meet, I only ask about my father and not about my mother, because I know that she died many years ago. If I were a stranger and only pretending to be Yosef, I would ask about both my father and my mother. Another explanation offered is that they had lied to Yosef when talking about him and of what happened to him, he wasn’t certain they were telling him the truth of his father’s condition. Now, that he revealed himself to his brothers, he wanted to check again if it was true that his father was still alive.
2)Q. When Yosef reveals himself to his brothers, he states “I am Yosef; is my father still alive.” The verse continues that the brothers could not answer him as they were in shock. Why couldn’t they answer him?
A. Simply, it was a big shock to them that the brother they thought was dead all these years was the ruler in Egypt, the superpower at the time, and that they were talking to him all this time not knowing it. Midrashically, it is explained that when Yehuda defended Binyamin before Yosef, he asked that he be released out of mercy since he was afraid that Ya’akov would die from grief if Binyamin did not return. Yosef, upon hearing this, said to Yehuda, “I am Yosef whom you sold 22 years ago “Is my father still alive?” Think how much pain and grief you caused him by keeping my sale a secret and not telling him my whereabouts. You plead to me to have mercy; why didn’t you have mercy on your father before?” The brothers, upon hearing this, were unable to answer because they could not justify the aggravation, they had caused their father. The Midrash teaches that we should think of what will happen to us when we have to answer for our actions. The brothers were speechless when confronted with what they had done. Will we too be speechless when we have to answer to Hashem? Or will we be proud of the way we lead our life.
13) Q. Last week we read that Yehuda said: “Behold, we are slaves to my lord; we, as well as the person in whose hand the goblet was found.” Yosef replied: “God forbid I should do such a thing! Only the person in whose hand the goblet was found shall be my slave.” And Yehuda does not protest. This week, we read: “And Yehuda approached...” (44:16-18) Yehuda first offers all the brothers - including Binyamin - as slaves. But when Yosef declares his intention to free all of them except Binyamin, Yehuda protests, even speaking harshly. What accounts for this change in Yehuda’s attitude?
A. At first, Yehuda may have thought that Hashem was punishing the brothers for their part in selling Yosef 22 years earlier. He reasoned that although Binyamin took no part in that sin, yet he was nonetheless included in the punishment being part of the group. Seeing Yosef’s actions as part of a Heavenly decree, Yehuda felt intervention was useless. But when Yosef declared his intention to free everyone except for the innocent Binyamin, Yehuda realized Yosef’s actions could not possibly be the result of a Heavenly decree, but rather were a direct result of Yosef’s free will. Therefore, Yehuda took action. (Ohr HaChaim)
JEWISH QUOTES:
"One does not send a comb as a gift to a bald man." ~~ Samuel Joseph Agnon
"Man is endowed by nature with two eyes: one to see his neighbors’ virtues, the other to see his own faults." ~~ Hasidic Proverb
"It is better to know well than to know much." ~~ Mishle Yehoshua
There can be no day without night: they fulfill one another." ~~ Zohar
"Our ancestors in the desert remembered the fine fish they used to eat in Egypt, but the hard labor they were made to do there they forgot." ~~ Achad Ha’am
"Whatever God created has a spark of sanctity in it." ~~ Baal Shem Tov
"One of the virtues which distinguish the Jewish people is that they honor those that love them." ~~ Achad Ha’am
"A good name is more desirable than great riches, a good reputation than silver and gold. " ~~ Proverbs (Mishle) 22:1
Marriages are made in heaven. " ~~ Genesis (Bereshit) R.
Be careful to honor your wife, for blessing enters the house only because of the wife. " ~~ Talmud, Bava Metzia 59a
TH E SHABBAT SMILE
The gift
Rebecca was the wealthy wife of a very successful businessman. One day, she decided to have her portrait painted as a gift to her husband. When she arrived at the artist’s studio for her first sitting, Rebecca immediately explained to him exactly what she wanted:
'You should paint me like I am. These little wrinkles, you put them on your canvas. The lines under my eyes, the flab on my arms, the turn in my nose, and the mole on my cheek, they all stay. BUT on my hands you put lots of rings with big diamonds and emeralds and bright jewels. Around my neck you put chains of gold and diamonds. Do you understand?'
The artist looked at Rebecca in earnest and asked why she should want such detail of real life in her physical appearance, but adorn herself with the phoney jewellery.
Rebecca replied: 'When I die, I know my husband will quickly re-marry. When he does, his new wife will go crazy looking for the jewels'.
---------------------------------------------------------------------
Sara was looking for a part time job and saw an add asking people to pick lemons in the field
She applied and when she showed her CV, the manager told her
You are over qualified for this position, I don’t understand why you are applying
So he asked her : Do you have experience in lemon picking
She said, You bet I do, 3 times divorced
Dictons juifs:
Nos vies sont façonnées par nos choix. D’abord, nous définissons nos choix. Ensuite, ce sont nos choix qui nous définissent. » – Anne Frank
Quiconque ne voit pas Dieu partout ne Le voit nulle part. » – Le Rabbi de Kotzk
Un Juif qui ne croit pas aux miracles n’est pas réaliste. » – David Ben Gourion
Il y a deux façons de vivre sa vie : l’une en faisant comme si rien n’était un miracle, l’autre en faisant comme si tout était un miracle. » – Albert Einstein
Lorsque nous ne sommes plus en mesure de changer une situation, nous sommes appelés à nous changer nous-mêmes. » – Viktor Frankl
Il ne t’incombe pas de finir ta tâche, mais tu n’es pas non plus libre de t’en désister. » – Maximes des Pères, 2:21
La vie, c’est comme une bicyclette, il faut avancer pour ne pas perdre l’équilibre. » – Albert Einstein
Qui est l’homme sage ? Celui qui anticipe les conséquences. » – Talmud, Tamid, 32a
Ce n’est pas ce que tu as ou n’as pas qui te rend grand ou petit, mais ce que tu accomplis ou n’accomplis pas avec ce que tu as. » – Rav Samson Raphaël Hirsch
LE SOURIRE DU CHABBAT :
Vous avez l'air fatiguée, remarque une dame, en croisant l'une de ses voisines.
- En effet. Mon mari est souffrant et je dois le surveiller jour et nuit.
- Mais vous n'aviez pas pris une infirmière ?
- Si. C'est une fille superbe. C'est bien pour cela que je dois le surveiller
------------------------------------------------------------------------------------------
Le chef de police appelle Mr. Dupont :Avez-vous rapporté la disparition de votre femme
Oui, oui c’est moi Bien, on l’a retrouvée Le mari demande : Qu’est ce qu’elle a dit Rien, absolument rien Alors ce n’est pas ma femme
---------------------------------------------------------------------------------
Un banquier demande à son fils aîné :-
Pourquoi ne cherches-tu pas un travail ?-
Mais pour quoi faire ?-
Eh bien, pour gagner de l'argent!-
Pour quoi faire ?-
Tu pourras grossir ton compte en banque et le faire fructifier!-
Pour quoi faire ?
- Quand tu auras pris de l'âge, tu pourras profiter de ton capital et surtout ne plus travailler!-
Mais p'pa je ne travaille pas
CHABBAT CHALOM
MAGHEN ABRAHAM
David Hasson
