Go Ahead: Take the Plunge!

By Chana Weisbe     What prevents us from taking the path of change to better our lives?

Sometimes, it is a fear of the unknown. We’d rather embrace a familiar present, no matter how painful. We worry about where change will lead, even while acknowledging that it can bring a better future.

Sometimes, it is the fear of others. What will others think? Will I be blamed, criticized or judged?

So often, it is the fear of ourselves. We don’t feel ready; we’re not yet “good enough” to take on this venture. We see our flaws and imperfections, and define ourselves through this lens. Rather than embracing who we are and working to improve, we feel unworthy, stuck in the mode of wishing who we could be, instead of who we already are. Our unrealistic striving for perfection prevents us from achieving what we can.

Some 3,000 years ago, as our ancestors became a nation, we were shown how to confront such insecurities.

After their miraculous Egyptian exodus, G‑d commanded the Jewish people to travel towards Sinai. But how? The people found themselves stuck—in front of them was the raging Sea of Reeds; behind them was the vengeful Egyptian army.

Fear created paralysis.

There were those who feared the unknown—a life of Egyptian servitude was preferred! Others feared the consequences of their actions—death would be better! Others were so stuck that they could do no more than move their lips in prayer. Still others considered backtracking, attempting to fight the Egyptians and their injustices.

Undoubtedly, many felt unworthy of G‑d’s help. After centuries of enslavement in the bowels of Egyptian culture, they, too, had slipped into the depths of depravity and corruption. How could they expect to become G‑d’s chosen nation?

And then there was Nachshon, son of Aminodov.

Nachshon wasn’t in denial. He was aware of both the might of the Egyptians and the fearful seawaters—and that he and his fellows were no match for either. He also grasped his nation’s lowly spiritual status.

But his fear of inadequacy didn’t stop him. This was a challenge—a huge one—from which they would certainly need G‑d’s miraculous assistance. The only way to confront challenges, however, is to move ahead, embracing who we are and what we need to do.

G‑d had chosen this nation. G‑d believed in them. G‑d would surely help them to become the great nation that He envisioned. And so, Nachshon courageously stepped into the waters that miraculously split . . .

In our lives, there are times when contemplation is needed. There are situations when heartfelt prayers are necessary. Other times, we must fight against what is holding us back. There are even times when we need to retreat and find a different path towards our goals.

But at no point should we allow the paralysis of fear to prevent us from advancing. We need to keep moving onwards, with the confidence and belief that G‑d is at our side.

G‑d doesn’t expect our perfection, but He does demand our efforts. And our belief that, together with G‑d, we can!

FONCTION DES COHANIM

Le début de la Parsha Tzav décrit comment chaque matin, un des Cohanim (prêtres) avait pour tâche de nettoyer les cendres accumulées sur l’autel du Temple à Jérusalem

Le Talmud explique que les Cohanim se disputaient littéralement tous les matins pour être celui qui remplirait cette fonction. Ils allaient jusqu'à faire la course le long de la rampe pour arriver le premier auprès du tas de cendres.

Ceci illustre le désir profond des Cohanim à servir D.ieu. Ils se battaient pour avoir le privilège de nettoyer l’endroit ! (si l’on pouvait seulement réussir à convaincre nos enfants de nettoyer leur chambre…)

Le Talmud poursuit sa description et raconte l’histoire suivante ; alors que deux Cohanim faisaient la course pour parvenir en premier au sommet de l’autel, l’un poussa l’autre qui tomba et se cassa la jambe. De tels incidents se répétèrent si souvent qu’il fut décidé d’adopter un système de tirage au sort pour désigner le Cohen qui serait en charge le matin de retirer les cendres.

L’enthousiasme des Cohanim est certes remarquable. Mais la manière parfois de l’exprimer faisait plutôt honte au Temple, sainte demeure de D.ieu.

Il existe un principe dans le judaïsme intitulé Derech Eretz Kadma L'Torah – Une bonne attitude envers autrui précède la Torah. Il est inconcevable que l’on puisse être grossier envers les autres, alors que l’on proclame être un serviteur dévoué de D.ieu.

Donc, la prochaine fois que quelqu’un vous fait une queue de poisson en voiture, rappelez-vous que chaque être humain est créé à l’image de D.ieu et que respecter l’autre , en toutes circonstances, est une des plus belles manières de faire preuve de respect envers D.ieu.

And You shall be happy” (Devarim 16:14-15)

וְשָׂמַחְתָּ בְּחַגֶּךָ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה אֲשֶׁר בִּשְׁעָרֶיךָ… . וְהָיִיתָ אַךְ שָׂמֵחַ

In the Torah God commands us to be happy on the holidays several times. This is written on the Sukkot holiday but applies to all holidays and is described in Rambam’s Sefer Hamitzvot as Mitzva #54 (out of 613).  In general, even not on holidays, when performing the Mitzvot of God, we are commanded to be happy.  The Torah tells even us that God will punish us if we do not fulfill the Mitzvot “B’simcha ubetub lebab” (Devarim 28:47) with happiness and enjoyment.  Maimonides’ son Rabbi Abraham tells us that if two people perform the same mitzva but one does it happily and the other is not enjoying the performing of the mitzva, the one who is happy receives reward in this world and the other does not.  As far as we humans can understand, both people will receive some sort of reward in the world to come for at least performing the Mitzva at all however, in this world most of the reward for fulfilling the commandments is the intrinsic benefit and enjoyment of doing the commandment.  If we don’t enjoy doing it, then we lose that benefit and ‘reward’ of the mitzva right now in this word. 

We can see this concept clearly throughout our primary texts, in our prayers and throughout our halacha. We remind ourselves of this in the verse we read in Shema every day. We are commanded to love God and the commandments, and to love performing the commandments.  In Masechet Ta’anit we read that Elijah the prophet showed Rabbi Beroka the sage two people and said: “these two are going to Olam Haba.”  Rabbi Beroka asked: “Why are they guaranteed this reward?” One might think that they are extra scrupulous in the mitzvot and that they fulfill every stringency that they know of.  But this is not the case.  On the contrary, these two were comedians!  The reason they receive Olam Haba is because they make people happy; it’s as simple as that.  Rabbi Ovadia Yosef based on the Eglei Tal and the Meiri explains to us that if one learns Torah and is not happy while doing so it is considered a bitul Torah – nullifying or wasting of Torah.

The biblical commandment on Pesah to be happy:

On Purim we learn in Megilat Esther that the Jews of Persia “Kiyemu Vkibelu” accepted and observed the Torah.  The reason they were able to do this was because they were happy and festive. Without festivity one is not accepting and fulfilling God’s will.  On Purim we are happy and having parties, which is only a rabbinic enactment.  Passover is biblical holiday that God commands us to rejoice and enjoy and make festive and happy. The holidays are joyful times to be with family, to unite all Jews, poor and rich, observant and not.

Maimonides and Sefer Hachinuch state that in addition to the specific biblical mitzvot of each holiday (lulav, matza) there are only three general biblical mitzvot relating to the holidays. These are 1)going to the Bet Hamikdash 2)bringing a korban Hagiga and 3)being happy.  Only one of these is applicable today – being happy

 Graver notre histoire sur les cœurs de nos enfants

La mitsva centrale du Séder consiste à raconter l’histoire de la sortie d’Égypte. En hébreu, nos sages appellent ce récit sipour yétsiat mitstraïm, « le récit de l’exode d’Égypte ». Le rabbin Joseph Soloveïtchik souligne que le terme sipour, histoire, s’apparente au mot sofer, scribe, ou à celui de séfer, qui renvoie à un livre ou à un manuscrit. Et d’expliquer qu’un sofer, un scribe, qui écrit un séfer, un manuscrit, produit quelque chose de permanent, quelque chose qui durera pendant de nombreuses générations.

De même, le soir du Séder, les parents se consacrent à la noble tâche d’« écrire un manuscrit éternel. » L’enfant incarne le séfer, le manuscrit sur lequel le parent grave la beauté de cette soirée sacrée dans l’esprit de l’enfant.

Le soir de Pessah, nous endossons le rôle de sofrim, de scribes, écrivant d’une encre indélébile sur les cœurs et les esprits de nos enfants cette histoire qui sera transmise à toutes les générations à venir.

Selon le Midrach (Yalkout Chimoni, Vézot Habérakha, Remez 962), lorsque Moïse décéda, une voix céleste annonça : « Moïse est mort, le grand scribe d’Israël. »

Pourquoi ce qualificatif fut-il employé pour décrire Moïse ? L’attribut le plus remarquable du berger d’Israël fut-il celui d’avoir écrit les rouleaux de la Torah ? Le rabbin Joseph Soloveïtchik explique que l’expression « grand scribe d’Israël » ne se cantonne pas à cette seule définition. Car la véritable prouesse de Moïse fut d’avoir écrit sur les cœurs de son peuple. Il parvint à graver la sagesse de la Torah sur l’âme même des enfants d’Israël. Et il le fit d’une telle manière que chaque génération serait à même de la transmettre à la suivante.

Tel est aussi notre rôle le soir du Séder : imprimer fortement la Torah au plus profond de l’âme de nos enfants.

Briser la Matsa, un symbole de partage

Au cours du Séder, nous brisons la Matsa en deux pour symboliser le pain de la misère que les esclaves juifs mangeaient en Égypte. L’une des explications classiques est celle voulant que le pauvre, qui ignore d’où lui viendra son prochain repas, prélève un morceau de sa pitance pour le garder pour plus tard.

Mais le rabbin Joseph Soloveïtchik offre une autre interprétation de ce « pain du pauvre » qui fut mangé par nos ancêtres.

Contrairement à ce que l’on pense, il s’avère qu’en Égypte, les Hébreux ne furent pas tous soumis à un même degré d’esclavage. Certains vécurent dans des conditions plus supportables, d’autres dans des conditions plus pénibles. D’ailleurs, selon nos Sages, la tribu de Lévi ne fut jamais asservie. Ceci laisse entendre que certains de nos ancêtres avaient de la nourriture, tandis que d’autres non.

D’après le rabbin Soloveïtchik, les mieux nantis brisaient leur pain et le partageaient avec leurs frères nécessiteux. D’où l’expression « le pain du pauvre ». Cette idée est symbolisée par l’acte de briser la Matsa en deux, la quatrième étape du Séder appelée Ya’hats. Quand nous brisons la Matsa à l’instar de nos ancêtres, il s’agit d’un symbole de ‘hessed incarnant la bonté et la solidarité des Juifs envers leurs coreligionnaires, leurs frères et leurs sœurs, même dans les conditions les plus difficiles.

Débat à soulever : Comment pouvons-nous apprendre à devenir des personnes plus généreuses et compatissantes ?

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One of the most popular parts of the Passover seder is Dayenu. Jews love it and sing it over and over. For many children, it is their earliest memory of the seder.

There is a problem, however. The words of Dayenu seem to make no sense. Take this stanza: If He had given us the Egyptians' wealth and had not divided the sea for us, it would have been sufficient.

Really?

We would have stood at the shores of the Reed Sea, the armed chariots of the Egyptians in hot pursuit. Our new-found wealth would not have stopped the Egyptians from slaughtering us or re-enslaving us, not to mention retaking our wealth. Obviously, it would not have been sufficient had God given us the Egyptians' wealth without an escape route.

What does this stanza of Dayenu mean?

Still worse: This stanza is not an isolated case. In fact, the same question may be posed about every single stanza in the song. If He had split the Reed Sea but not taken us across on dry land, it would have been enough.

Really?

Either we would have drowned in the mud between the walls of water, or the Egyptians would have caught up with us there and killed us or re-enslaved us.

It is not just each of the miracles that seem not to have been sufficient; it is the spiritual gifts, too.

If He had brought us near Mount Sinai and not given us the Torah, it would have been sufficient. If He had given us the Torah and not led us into the land of Israel, it would have been sufficient.

Really?

The nations of ancient Canaan have vanished. What made our ancient Israelite ancestors survive? The unique religious mission defined by the Torah and shaped in the land of Israel. Without this mission, our ancestors would have blended into history, too. Without the Torah, no Jew would exist today.

No one would be celebrating Passover and singing Dayenu!

How, then, would it have been "sufficient" for God to give us some of His gifts, but not the others? Didn't we really need them all? Could the Jews really have survived without the Torah, or without Shabbos?

What does Dayenu mean?

The key is the first-person plural: "If God had not given us their wealth… not led us into the land of Israel?... us…"

Who is "us"? It is you and me. It is all Jews alive today and all Jews in every generation who sang Dayenu – who were not there at the exodus from Egypt. So how does the song include us?

Dayenu is not a recounting of ancient events, not a record of history. Its meaning is directly related to another line in the Haggadah: "A person is obligated to see himself as if he personally has gone out of Egypt."

Passover is not a celebration of the past. It is a reliving of the past, a moment of reexperience. When a person sees himself at the seder as if he personally has gone out of Egypt, he is living through all the events of that era. He is reliving being enslaved, then reliving being liberated, all the way to entering the land of Israel and the eventual construction of the ancient Holy Temple.

Passover is each Jew's personal identification with the ancient liberation, from beginning to end.

With this perspective, Dayenu's record of each major step in the liberation appears very different. At the seder we do not scrutinize these steps with detachment – with a cool, deliberate, intellectual apprehension. After all, they happened to us. We relive these steps – a person is obligated to see himself as if he personally has gone out of Egypt.

And each relived moment is self-sufficient.

When a baby boy is born, the question of how he will perform at his Bar Mitzvah does not enter the parents’ consciousness. The moment, the miracle of birth, is utterly full.

When a young couple is married, the question of how it will manage retirement does not enter its consciousness. The moment, the gift of marriage, is utterly full.

It is self-sufficient.

Each major moment in the liberation from Egypt was utterly full. No future moment entered the freed slaves' consciousness.

They approached the Reed Sea. There was no hope. The Egyptians were thundering in back of them.

Suddenly, the sea opens up!

The greatest, most awesome, most unexpected, most amazing event unfolded before their eyes.

They were dumbstruck, overwhelmed, relieved.

The moment was utterly full.

God's presence and salvation were overwhelming.

The present moment filled them completely.

No future moment could impinge on their consciousness.

The splitting of the sea indeed was sufficient! Dayenu.

So it was with each miracle, with each Divine gift, at each step of the way out of Egypt and into the land of Israel.

The Jew at the seder relives each of the Exodus – utterly full moments – relives the self-sufficiency of being in God's presence.

This is Dayenu, a song of relived moments of utter Divine presence.

Of utter fullness.

"If He had given us the Torah and not led us into the land of Israel, it would have been sufficient." Of course it would have been sufficient! Our minds, our hearts, were utterly filled with this gift from God – the Torah! We were not thinking of the next moment.

So it is with each step, each stanza, in Dayenu.

Dayenu pulls us into the reality of God’s liberating power and presence. We who sing and rejoice over Dayenu relive each step of the way in all of its fullness.

Dayenu.

The Pessah smile

Q: What do you call someone who derives pleasure from the Matsa

A: A matzochist

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A British Jew is waiting in line to be knighted by the Queen. He is to kneel in front of her and recite a sentence in Latin when she taps him on the shoulders with her sword. However, when his turn comes, he panics in the excitement of the moment and forgets the Latin. Then, thinking fast, he recites the only other sentence he knows in a foreign language, which he remembers from the Passover seder:

Ma nishtana ha layla ha zeh mi kol ha laylot."

Puzzled, Her Majesty turns to her advisor and whispers, "Why is this knight different from all other knights?

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A little boy once returned home from Hebrew school and his father asked, "what did you learn today?" He answered, "The Rabbi told us how Moses led the children of Israel out of Egypt."

"How?" asked the father The boy said "Moses was a big strong man and he beat Pharoah up. Then while he was down, he got all the people together and ran towards the sea. When he got there, he has the Corps of Engineers build a huge pontoon bridge. Once they got on the other side, they blew up the bridge while the Egyptians were trying to cross." The father was shocked. "Is that what the Rabbi taught you?" The boy replied, "No. But you'd never beleive the story he DID tell us!"

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.How is a good sermon like a piece of matza?

They both should take less than 18 minutes!

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20. Jews are camped in front of the Red Sea. They see the Egyptian chariots approaching. Moses turns to his PR man.

Moses - "Nu, where are those boats you got us?"

PR Guy - "Boats? You didn't say nothing 'bout no boats."

Moses - "So what do you want I should do? Part the waters and we can all just walk across

PR Guy - "If you can swing that, I'll get you your own chapter in the Bible!"

ENGLISH PROVERBS

• The grass is always greener on the other side of the fence. ...

• Don't judge a book by its cover. ...

• Strike while the iron is hot. ...

• Too many cooks spoil the broth. ...

• You can't have your cake and eat it too. ...

• Many hands make light work. ...

• When in Rome, do as the Romans do.

            ..A bad workman always blames his tools. ...

• A bird in hand is worth two in the bush. ...

• Absence makes the heart grow fonder. ...

• A cat has nine lives. ...

• A chain is only as strong as its weakest link. ...

• Actions speak louder than words. ...

• A drowning man will clutch at a straw. ...

• Adversity and loss make a man wis

LE SOURIRE DE LA FÊTE

Une jeune journaliste de CNN avait entendu parler d'un très, très vieux Juif qui se rendait deux fois par jour prier au Mur des Lamentations depuis toujours.

Pensant tenir un sujet, elle se rend sur place et voit un très vieil homme marchant lentement vers le mur.

Après trois quarts d'heure de prière et alors qu'il s'éloigne lentement, appuyé sur sa canne, elle s'approche pour l'interviewer :

- Excusez-moi, monsieur, je suis Rebecca Smith de CNN. Quel est votre nom?

- Moshe Aknoun, répond-il.

- Depuis combien de temps venez-vous prier ici ?

- Plus de 50 ans, répond-il.

- 50 ans !!! C'est in-cro-ya-ble !!! Et pour quoi priez-vous ?

- Je prie pour la paix entre les Chrétiens, les Juifs et les Musulmans.

- Je prie pour la fin de toutes les guerres et de la haine.

- Je prie pour que nos enfants grandissent en sécurité et deviennent des adultes responsables, qui aiment leur prochain.

- Et que ressentez-vous après 50 ans de prières ?

- J'ai l'impression de parler à un mur…

Un rabbin aperçoit un prêtre qui sort de l'église. Qu'avez-vous là, dans la caisse ?

- La quête, lui répond le prêtre.

Le rabbin : et comment faites-vous pour savoir votre part et celle de Dieu.

Le prêtre : 10 pour cent revient à Dieu.

Le rabbin : C'est bien compliqué; chez nous tout est simplifié. Nous lançons le contenu de la caisse en l'air.

Ce qui monte revient à Dieu et ce qui descend est à nous.

C'est Moshé qui travaille depuis longtemps dans un casino d'un groupe bien connu et il a toujours eu la facheuse habitude de mettre sa kipa de travers quand un soir son patron rentre dans le sallon de jeux.

- Moshé, ça fait un bail que tu bosses pour moi et à chaque fois je t'ai toujours vu avec la kipa de coté, c'est pas normal,et c'est meme impoli, pourquoi donc ???

- Patron, ça fait exactement 25 ans que je bosse pour vous et la kipa c'est la seule chose que j'ai pu mettre de coté, alors elle y reste !!!!

RESTEZ EN BONNE SANTÉ / STAY HEALTHY

Au nom du président Mayer Sasson et de l’éxécutif de Maghen Abraham, et en mon nom , je souhaite à tous nos membres, nos amis et leurs familles, un Pessah Cacher vesameah

David Hasson Maghen Abraham

Wishing everyone a happy, enjoyable and fun holiday!

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