PARACHAT VAYIKRA 20 MARS 2021/ 7 NISSAN 5781
CHABBAT PROCHAIN: CHABBAT HAGADOL
Bon anniversaire à Johanne Ghour
Hazkarot: Yvonne Sayegh (zl)
mère de Lilianne Sayegh et Ruthy Khadoury
Chefica Saad (zl) mère de Albert Saad
IMPORTANT :
POUR VENDRE VOTRE HAMETS AVANT LE 25 mars 2021
ECRIVEZ à
macommunauté@maghenabraham.com
Rectification
Dans le bulletin de Pessah d’hier , j’ai écrit la fin de la fête
Se termine le samedi 4 avril au lieu du dimanche 4 avril
Le tableau du décompte du Omer sera envoyé tôt la semaine prochaine
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AVIS DE NAISSANCE:
C’est avec grande joie que nous annonçons la naissance d’un garçon chez
Dahlia et Michel Hakim
Heureux grand parents:
Jack et Mireille (zl) Gaiptman
Diana et Moché (zl) Hakim
Mabrouk et Mazal Tov aux familles Hakim et Gaiptman
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LE TROISIEME LIVRE DE LA TORAH : LE LEVITIQUE
L
e Lévitique (en grec ancien Λευιτικός Leuitikós, relatif aux Juifs, en hébreu ויקרא Vayikra, et Il appela) est le troisième des cinq livres de la Torah (Pentateuque). Il doit son nom au terme « lévite », prêtre hébreu issu de la tribu de Lévi. Il parle des devoirs sacerdotaux en Israël. Il met l'accent sur la sainteté de Dieu et le code selon lequel son peuple pouvait vivre pour devenir saint. Son but est d'enseigner les préceptes moraux et les rituels religieux de la loi de Moïse.
PARACHAT VAYIKRA EN BREF :
D.ieu s’adresse à Moïse de la Tente d’assignation pour lui communiquer les lois régissant les offrandes apportées au Sanctuaire. Elles comprennent : :- L’holocauste (olah) qui, après son abattage, est entièrement consumé sur l’Autel, « odeur agréable à l’Eternel ».- L’oblation (min’ha), offrande de fleur de farine, d’huile et d’encens dont il existe cinq sortes.- Le sacrifice de paix (chelamim) dont la viande est consommée par celui qui l’apporte après que certaines parties en ont été brûlées sur l’Autel et d’autres données aux Cohanim (les prêtres). Les sacrifices d’expiation (‘hatat) des fautes commises par le Grand Prêtre, la communauté toute entière, le Roi ou un particulier - Le sacrifice de culpabilité (acham) qu’apporte notamment celui qui détourne de leur usage des biens du sanctuaire, qui est en situation de doute quant à une
Transgression qu’il a pu commettre ou encore celui qui a commis une « trahison envers D.ieu »
Vayikra Summary
Parashat Vayikra is the first Parasha of the third book of the Torah, Sefer Vayikra. Sefer Vayikra was also named Torat Kohanim because a main focus of the book is the laws relating to the Kohanim.
Parashat Vayikra begins with Hashem telling Moshe the general rules of the offerings. The first type of offering discussed is the Elevation offering - Olah. Next are the specifications of the various meal-offerings: the fine flour, oven-baked, pan-baked, and deep-pan meal-offerings. Then the Parasha details the peace offering, sin offerings, bull of the anointed Kohen, bull for a matter hidden from the congregation, he-goat of a ruler, sin-offering of an individual, variable offering, and the guilt-offering.
What is the Point of Animal Sacrifices?
By Rabbi Yossi Ives
Why would an infinite, all-knowing, omnipotent G‑d wish for people to offer up animal sacrifices? It seems to be a pointless waste of resources and needless dispensing of life.
The issue of animal sacrifices has been a sensitive and controversial one for millennia. Why would an infinite, all-knowing, omnipotent G‑d wish for people to offer up animal sacrifices? It seems to be a pointless waste of resources and needless dispensing of life. Scripture makes it clear that faith, integrity, and devotion to the ways of the L‑rd are most prized. Piety, righteousness, and strict observance of the commandments are what characterize the life of a servant to the Almighty.
There are plenty of commandments that do not come with explanations – they are called chukim (usually translated as “statutes”). While some suggest that these commandments, too, have explanations, they are just not revealed to us, Rashi states plainly that they have no explanation, period. So animal sacrifices are not the only practice in Judaism that lacks rational explanation, but there is one significant difference between animal sacrifice and everything else. The laws for which we have no reason do have a basic, obvious aim: to have us act in obedience to G‑d and to learn self-restraint in our choice-making. The specific act may not come with a reason, but everyone understands what the deal is. Animal sacrifices, in contrast, do not teach us obedience or restraint, they are purely an act of homage to G‑d. Yet we realize that He does need our sacrifices. This makes offering them a uniquely touching expression of our devotion to him.
Please do not give me a reason for sacrifices, for the moment you do you have killed the whole idea. Sacrifices are in the manner of a husband saying to his wife, “Whatever you want, dear!” Your request may make no sense to me, but since it comes from you, it is now the most important thing in my world. Almighty G‑d, we have no idea why You asked for sacrifices, but now that you did, all we want to do is please You
By Rabbi Yossi Ives
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LA SORTIE D’ÉGYPTE , ÉVÉNEMENT VEDETTE
vènement soit mis en vedette à Pessah. Mais il est aussi systématiquement rappelé à chaque Chabbat et à chaque fête, en plein Kiddouch, sans lien apparent. Nous rappelons quotidiennement la sortie d'Égypte, en récitant le Chéma Israël. Même l'un des 613 commandements de la Torah enjoint de s'en souvenir chaque jour.
L'histoire juive regorge d'épisodes extraordinaires : le sacrifice d'Isaac, la révélation au mont Sinaï, l'arrivée en Terre Promise. Pourquoi la sortie d'Égypte a-t-elle ainsi préséance ?
La conception juive de Dieu comporte deux dimensions :
1) Dieu a créé le monde
2) Dieu intervient dans les affaires humaines.
Chabbath est le témoignage de la première approche ; la sortie d'Égypte est la démonstration de la seconde.
* * *
C'est là qu'intervient la sortie d'Égypte. Les Enfants d'Israël étaient esclaves de la plus grande dynastie de la terre. Comme le dit le Midrach, aucun esclave ne s'est jamais échappé d'Égypte, laquelle était entourée de puissantes fortifications et de déserts redoutables. D'après les lois de la nature, il était impossible aux esclaves israélites d'accéder à la liberté.
Tout le but de la sortie d'Égypte était que le peuple juif prenne conscience, une bonne fois pour toutes, que Dieu dirige le monde, du moindre détail au plus grand. Avec un soin ultime et une implication intégrale. « Dieu dit ainsi : Ainsi, vous saurez que je suis Dieu »Exode 7:17).
Chaque étape de la sortie d'Égypte a pour but de révéler une facette de la façon dont Dieu s'implique dans le monde. Ainsi, la plaie des poux, les plus petites créatures perceptibles à l'œil nu, est destinée à montrer que la surveillance de Dieu porte sur les plus petits êtres. Le fléau des grenouilles, où les amphibiens normalement amoureux de l'eau ont sauté dans les fours brûlants de l'Égypte, a montré que c'est la volonté de Dieu, et non l'instinct, qui règne sur le règne animal.
Voilà pourquoi la sortie d'Égypte est mentionnée à plusieurs reprises et est constamment rappelée : elle a démontré l'amour de Dieu pour l'humanité et la façon dont Il intervient dans la destinée, pour la rédemption collective et individuelle.
Ce n'est que dans une relation immature et instable que l'épouse demande sans arrêt à son mari de lui prouver son amour et sa fiabilité. Si à chaque fois qu'un Juif est confronté à un malheur, il doute de l'amour et de la proximité de Dieu, c'est un signe certain que la sortie d'Égypte a été oubliée.
Dans cette fête de réjouissance de notre rédemption, les symboles de la souffrance abondent : les herbes amères, l'eau salée qui rappelle les larmes, la 'Harosset qui symbolise le mortier de nos travaux éreintants. Étonnamment, les symboles de la rédemption et de la souffrance sont tissés ensemble. La 'Harosset, représentant le mortier et l'asservissement, est douce au goût. Les céleris (Karpass), représentant une nouvelle vie, sont trempés dans l'eau salée. Les herbes amères sont enrobées de Harosset sucrée avant d'être consommées. Pourquoi le Seder devait avoir lieu la nuit, Parce que seule la totalité du jour et de la nuit, symbolisant la joie et la souffrance, peut produire la rédemption.
La sortie d'Égypte est notre introduction nationale à Dieu - qui Il est et comment Il agit, toujours avec un amour suprême et en prenant soin de notre bien-être ultime. De la manière la plus prosaïque possible, les participants au Seder goûtent la vérité voulant que la souffrance fait du processus de rédemption – tant sur le plan national qu'individuel .(aish,fr)
Modeh Ani:
A new day, new battles. Actually, one battle that assumes different forms: I Want vs. I Should. The day’s first battlefield is your bed, and the first shot is fired when the alarm clock rings. I Want reaches out to hit the snooze button; I Should is ready to jump out of bed and take on another day.
That’s why the first instruction in the Code of Jewish Law is: “Be strong as a lion when you wake up in the morning to serve your Creator.” Because if you win this battle, the rest are lamb chops.
G‑d chose to return your soul to your body and grant you once again the gift of life
Here’s some fodder for your cannon in those early morning forays: Think how, every night, your soul ascends to heaven to recharge. This morning, G‑d chose to return your soul to your body and grant you once again the gift of life—a sure sign that there’s a little dark corner left in this world for you to come and illuminate. G‑d trusts that you are up to the task.
Now verbalize it:
מוֹדֶה אֲנִי לְפָנֶיךָ מֶלֶךְ חַי וְקַיָּם, שֶׁהֶחֱזַרְתָּ בִּי נִשְׁמָתִי בְּחֶמְלָה. רַבָּה אֱמוּנָתֶךָ.
Modeh anee lefanecha melech chai vekayam, she-he-chezarta bee nishmatee b’chemla, raba emunatecha. (Click here for audio of a Modeh Ani song.)
I offer thanks to You, living and eternal King, for You have mercifully restored my soul within me; Your faithfulness is great.
These are the first words we utter every morning—while still lying in bed. Our first conscious moments are spent thanking G‑d for the gift of life. It doesn’t matter what we did yesterday or last night; nothing can taint those first innocent words that sit at our primal consciousness.
Still having a problem dragging yourself out of bed? Use your imagination. Picture yourself lying there while a king or head of state stands above you, waiting for you to get your act together to execute some critical mission.
Well, it isn’t a king or president. It is the one who creates kings, presidents, and the entire world at every moment—and you too. Again. Today.
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Vayikra Quiz
1) Q. The first Pasuk says "And Hashem called (Vayikra) Moshe, and Hashem spoke to him from Ohel Moed, saying…” a) Why did Hashem need to call him? b) Why is the letter Aleph in 'Vayikra' small? c) Why does it specify "Hashem spoke to him"?
A. a) In the end of Sefer Shemot we read that Moshe was not able to enter the Ohel Moed because Hashem's presence was there. Moshe was standing outside and afraid to enter, so Hashem first called him and told him to enter before speaking with him. b) The letter Aleph in the word 'Vayikra' - 'called' is written small in the Torah. Midrashically, this is because Moshe was very humble and did not want Sefer Vayikra to begin with Hashem calling him. He asked Hashem not to start Sefer Vayikra that way, but instead Hashem told him to make the Aleph small. Also without the Aleph the word Vayikra becomes Vayeker. Vayeker is less formal and that is the word used when Hashem communicated with Bilaam. However, when Hashem spoke to Moshe he called out to him. Moshe was very modest and did not want to show that Hashem was calling out to him so he made the Aleph small. It is also possible that the letter was written small as there were different traditions as to whether the Aleph belongs there.
c) When Hashem spoke to Moshe, there was a voice that came out from in between the Cherubim. The voice only went to Moshe's ears and no one else around could hear it. This is why it says, 'to him' - to him, and to him alone. This was not God’s voice as God does not have vocal cords and therefore has no voice. Rather it was a synthetic sound created by God, similar to what happened at Mount Sinai.
2) Q. Why does the Torah use the term "Nefesh" in connection with the bringing of a Minha (meal) "free-will offering"?
A. This Minha is usually brought by the poor. Hashem values it as if the person has offered his entire being – nefesh. My Father’s cousin Abraham taught me an important lesson based on a parable from the Magid of Dubno. The Magid was asked why it was acceptable for a slave nation in the middle of the desert to build a make shift temple for God. Shouldn’t it have been much more elaborate? He answered with a parable: A king made an inaugural bash for his new palace. Many dignitaries brought gold and jewels as gifts which were thrown into the kings storage. One poor man attended and brought a small wooden box that he had carved himself. The king kept that gift and admired it. When asked what was special about that wooden box the king replied that the other gifts were impressive but were not made and brought with personal attention the way this simple wooden box was carved by this individual. Sometimes it actually is the thought that counts. Today we sometimes get caught up in the glamour that we forget the simple gift of being thoughtful and giving with every fiber of our being.
3) Q. The only Name of Hashem that is used throughout the Torah in connection with animal sacrifices is the 4 letter Name - the Name representing His attribute of Mercy. Why is this the only name used?
A. Ancient idolaters believed that animal sacrifices were a means to appease a judgmental and vengeful god. The Torah teaches us that sacrifices are a means to draw us closer to a Merciful God. Sacrifices have many purposes. Among them, is the Avoda or the service of Hashem. We are serving the master and showing our reverence to Him. In addition, the sacrifices are given on holidays and special occasions and the meat used as a feast. There are also times that we give a sacrifice because we have sinned. However, this is not to appease an angry God, rather it is to help improve ourselves. The sin offering is to help us realize that we have done something wrong, and through giving it we are encouraged to look at our ways and think how to better our lives. If these thoughts and intentions are not carried out during the giving of the sacrifice, then the sacrifice is useless. Many times throughout the bible, Hashem explains to the people that there is no sacrifice or donation to the temple that can impress God. What impresses God, is someone who appreciates his own weakness, and works to better himself and society. Today, instead of sacrifices, we have prayer. It is important to realize that prayer, similar to the sacrifices is not for Hashem’s benefit but for ours. A prayer without the right intentions is a useless prayer. If someone prays for Refua Shelema, for money, children, etc. with the intention that his prayer has the power to change God or convince God to give us something, or that the prayer is a special formula that can get us the things we want, then the prayer was a waste and was similar to the sacrifices in vain that our prophets preached about and recorded in the Bible for eternity. On the other hand, a prayer with the correct emotional feelings and the resolve to become a better person, together with the hope that we will achieve the things we want in life through our actions and our good deeds is a prayer that is and will always, with the help of God, be successful.
4) Q. "Remove its intestines and throw them next to the altar...." Why are birds intestines not fit for the altar?
A. Birds eat food that they scavenge. Therefore, their intestines are tainted with `theft' and unfit to offer upon the altar. Farm animals, however, eat food provided by their owners. Therefore, their intestines are fit for the altar (1:16 and Rashi). This implies that dependence on people is desirable to being independent through sustaining oneself dishonestly. This fits with a similar lesson learned from Noah's dove. Noah's dove returned to the ark with a bitter olive leaf in its mouth, as if to say: "Bitter food provided by Hashem is better than sweet food provided by humans (the food he was given by Noah)." Independent sustenance is good only if it is earned honestly. (The olive leaf in the mouth of Noah's dove was from an ownerless tree, since all humanity had been destroyed and Noah had not yet claimed ownership.) Charity, however, is preferable to dishonest 'independence.'
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Un sacrifice qui monte et qui descend
ransgression qu’il a pu commettre ou encore celui qui a commis une « trahison envers D.ieu »
La Parasha Vayikra décrit le sacrifice du « Oleh V’Yored » – littéralement le sacrifice qui “monte et descend”, faisant allusion aux trois sortes d’offrandes possibles exigées, dépendant des moyens financiers de chacun. Ainsi, une personne aisée devait apporter du gros ou menu bétail, une disposant de moyens plus modestes un oiseau et enfin un pauvre, de la fleur de farine.
En fait, quelqu’un ayant des moyens financiers suffisants se voyait interdire l’apport d’une offrande différente. Nous comprenons ainsi que D.ieu ne juge pas tout le monde avec les mêmes critères. L’exigence est plus grande pour quelqu’un disposant d’une plus grande compétence. Si ce n’était le cas, pourquoi D.ieu lui aurait-il donné ces ressources ?
Au contraire, une personne démunie n’était pas autorisée à apporter une offrande onéreuse. Nous en déduisons l’enseignement suivant : bien que nous devons tenter par tout moyen de nous améliorer, nous devons être néanmoins conscients de nos limites et ne pas nous imposer une pression exagérée.
D’ailleurs, quelqu’un qui apporte une offrande de fleur de farine est appelé une “âme“ – nefesh dans Lévitique 2:1. Le Talmud explique que si la fleur de farine est la moins chère des offrandes, elle est loin d’être sans valeur pour celui se trouvant démuni. De ce fait, D.ieu considère celui qui lui présente cette offrande, comme s’il Lui offrait en fait son âme.
Nous ne devons jamais mépriser ni sous-estimer les accomplissements d’autrui, même s’ils paraissent insignifiants à nos yeux. D.ieu attend simplement de nous, quelque soit notre niveau, que nous donnions le meilleur de nous-mêmes.
Par Rav Shraga Simmons
JEWISH QUOTES:
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Try not to become a man of success but rather to become a man of value. " ~~ Albert Einstein
Great talent must eventually bring forth great fruit." ~~ Theodor Herzl
Reading poetry in translation is like kissing a woman through a veil. " ~Chaim Nachman Bialik
Sabbath has a flavor of Paradise about it." ~~ Talmud, Berakhot
As busy as a Jew on Friday…" ~~ Ladino Proverb
"Modesty is a great thing, for Moses our Leader was endowed with it. " ~~ Midrash Gadol
Who sings in this world will sing also in the next. " ~~ Talmud, Sanhedrin
Who respects the elderly is as if he respects the Lord." ~~ Alphabet of Ben Sira
To seek wisdom in old age is like a mark in the sand; to seek wisdom in youth is like an inscription on stone." ~~ Ibn Gabirol
"Idleness causes boredom." ~~ Ketubot 5:5
Wherever you go, God goes with you. " ~~ Deuteronomy (Devarim) R.
"The greater your need, the nearer is God." ~~ Yiddish Proverb
"God knows that the best synagogue is the human heart." ~~ Hasidic Proverb
THE SHABBAT SMILE
Yaakov , from the Bronx, goes to vacation in Florida and decides to send his wife a quick email. However he can't find the paper where he wrote it down so he types it from memory. Unfortunately, Yankele misses one letter in the address and the e-mail is sent to a grieving rebbetzin whose husband passed away the day before. When the grieving rebbetzin checks her email, she lets out a piercing scream, collapses, and is found dead by her shocked family who sees this message on her computer screen...
Dearest Wife,
Just got checked in. Everything prepared for your arrival tomorrow.
Your Loving Husband
PS: Sure is hot down here.
A man named Moishe goes to a rabbi and complains about all the problems he has in his life: his wife, his children, his work and everything else he can think of. Every week he goes to the rabbi and every week the list gets longer. And every week the rabbi always listens quietly and doesn't say a word. Until one week, the rabbi finally says to Moishe, "Why don't you convert?"
Moishe, shocked that the rabbi would suggest something so scandalous asks, "How will that solve my problems?"
The rabbi answers, "It won't, but it will solve mine."
Sammy and Isaac haven't seen each other in a while. One day they happen to meet on the street. They exchange pleasantries when Isaac says to Sammy, "How come you didn't ask me how business is?" "I'm sorry," replies Sammy. "So how's business?"
"Oiy - don't ask."
After a long trip, Esther Rubinstein walks into her daughter's house where she is greeted by her son-in-law David.
"So," he begins, "how long do you want to stay for this visit?"
"However long you want me," she responds.
"What!" he exclaims, "You don't even want to stay for a coffee!?"
"
LE SOURIRE DU CHABBAT
Moshé marche dans la rue, quand soudain, il appelle une personne se trouvant sur le trottoir d'en face :- Hé Ytshak ! oh Ytshak c'est moi , Te rappelles tu de moi ?
L'homme le regarde bizarrement, car il ne l'a jamais vu auparavant.
Alors Moshé traverse la rue et se dirige droit vers l’homme. il lui dit :
- Mon beau Ytshak, comme tu as changé ! Tu te teins les cheveux, Tu portes des lunettes maintenant ! Tu t'es même laisser pousser la barbe ! Et mon Dieu ce que tu as grossi Ytshak !
- Mais enfin, je ne m'appelle pas Ytshak! Je suis Jean-Pierre.
Moshé , tout étonné dit :
- Ça alors Ytshak,, Je n’arrive pas à croire que tu t’és converti et tu as même changé ton nom !
- Jean dit à sa femme ; Alors Ma chérie tu vas être obligée de préparer tes affaires et de partir...
- Pourquoi ça ?
- Je t'ai jouée au poker, et je t'ai perdue.
- Mais d'habitude tu me joue au poker et tu me gagnes tout le temps ! comment c'est arrivé ?
- Oh ben ! Cette fois-ci , ,J'ai triché !
Un reporter fait un reportage dans un asile de fous. Il demande au directeur :
- Comment faites-vous pour savoir si votre patient est encore fou ?
- Je l'installe devant une baignoire remplie d'eau, et je lui demande de la vider. Je lui donne un seau, un verre et une cuillère.
- Facile, dit le journaliste, il faut prendre le seau !
- Bah non, il faut tirer le bouchon ! Alors, Vous voulez une chambre sur jardin ou sur rue ?
CHABBAT CHALOM
MAGHEN ABRAHAM
David Hasson
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