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M A Weekly Bulletin - 2 PARACHIOT : TAZRIYA ET METSORAH 17 AVRIL 2021/ 5 IYYAR 5781

04/15/2021 07:09:38 PM

Apr15

M.A. WEEKLY - 17 AVRIL   2021/ 5 IYYAR  5781
CHABBAT PARACHAT  TAZRIYA  ET METSORAH 

SHABBAT TIMES
candle lighting 7:24 pm
chabbat morning: 9   am
havdalla  8:31 pm

 

PARA CHAT   TAZRIYA ET PARACHAT METSORAH

       Ce Chabbat nous lisons 2 parachiot

 

                                          Chahrit à 9:00 am at the Spanish 

                                            Minha à 6:30 pm at the chevra

 

 

 Nous lisons aussi le 2ème chapitre de Pirké Avot 

Les textes hébreu et anglais sont dans ce bulletin

         Le mois de Iyyar est un mois de guérison

  dans l’acronyme du mois : אני יי רופאך, «    Je suis       ’Éternel     qui te guérit »

          Prions tous que Dieu nou guérisse de cette pandémie qui                  s'est abattue  sur nous comme une plaie 

 

 

 

Tazria-Metsorah- en bref  (Lévitique 12, 1 - 15, 33)

La paracha Tazria poursuit l’exposé des lois relatives à la toumah et à la tahara, à l’impureté et la pureté rituelle.

Après son accouchement, une femme doit accomplir un processus de purification qui comprend l’immersion dans un mikvé (bain rituel) et des offrandes au Temple. Les garçons doivent être circoncis le huitième jour de leur vie.

La tsaraat (la « lèpre » biblique) est une plaie d’ordre surnaturel qui peut aussi affecter des vêtements. Si des taches blanches ou roses apparaissent sur la peau d’un individu (rose foncé ou verdâtres sur des vêtements) le Cohen (prêtre) est consulté. Par l’application de différents critères, tel que l'expansion de la plaie après une mise en quarantaine de sept jours, il déclare tahor (pur) ou tameh (impur) le phénomène constaté.

Une personne atteinte de cette tsaraat doit demeurer hors du camp (ou de la cité) jusqu’à sa guérison. La partie touchée d’un vêtement doit en être retirée et, si la tsaraat s'étend ou réapparaît, le vêtement tout entier doit être brûlé.

La paracha de Metsora commence par le détail de la procédure par laquelle le Cohen purifie le metsora guéri. Cette procédure implique : deux oiseaux, de l’eau vive dans un vase d’argile, du bois de cèdre, un fil d’écarlate et un bouquet d’hysope (une plante aromatique)

Une maison peut être affectée également d’une altération « lépreuse » se manifestant sous la forme de taches d’un vert ou d’un rouge foncés sur ses murs. Au terme d’un processus précis d’observation qui peut durer jusqu’à dix-neuf jours, un Cohen détermine si la maison peut être purifiée ou si elle doit être démolie.

L’impureté rituelle peut aussi être entraînée par des pertes, notamment séminales chez un homme ou sanguines chez une femme. La purification impose alors l’immersion dans un mikvé.

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Thoughts from Rabbi Sacks (zl)on the Parsha

From time to time couples come to see me before their wedding. Sometimes they ask me whether I have any advice to give them as to how to make their marriage strong. In reply I give them a simple suggestion. It is almost magical in its effects. It will make their relationship strong and in other unexpected ways it will transform their lives.

They have to commit themselves to the following ritual. Once a day, usually at the end of the day, they must each praise the other for something the other has done that day, no matter how small: an act, a word, a gesture that was kind or sensitive or generous or thoughtful. The praise must be focused on that one act, not generalised. It must be genuine: it must come from the heart. And the other must learn to accept the praise.

T

Lena Rustin, a psychiatrist, view was that to cure a stammer, she had to do more than help the child to speak fluently. She had to change the entire family environment. Families tend to create an equilibrium. If a child stammers, everyone in the family adjusts to it. Therefore if the child is to lose its stammer, all the relationships within the family will have to be renegotiated. Not only must the child change. So must everyone else.

She told the families with which she was working that every day they must catch each member of the family doing something right, and say so, specifically, positively and sincerely. Every member of the family, but especially the parents, had to learn to give and receive praise.

Watching her at work I began to realise that she was creating, within each home, an atmosphere of mutual respect and continuous positive reinforcement. She believed that this would generate self-confidence not just for the stammering child but for all members of the family. The result would be an environment in which people felt safe to change and to help others do so likewise.

When I asked the families whether Lena had helped their child, not only did each of them say ‘Yes’ but they went on to say that she had helped save their marriage. This was extraordinary. I mention this for two reasons, one obvious, the other less so. The obvious reason is that the sages were puzzled about the major theme of Tazria-Metzora, the skin disease known as tsaraat. Why, they wondered, should the Torah focus at such length on such a condition? It is, after all, not a book of medicine, but of law, morality and spirituality.

 

The answer they gave was that tsaraat was a punishment for lashon hara: evil, hateful or derogatory speech. They cited the case of Miriam who spoke negatively about her brother Moses and was struck by tsaraat for seven days (Num. 12). They also pointed to the incident when at the burning bush Moses spoke negatively about the Israelites and his hand was briefly affected by tsaraat (Exodus 4:1-7Ex. 4:1-7).

The sages spoke more dramatically about lashon hara than any other offence. They said that it was as bad as committing all three cardinal sins: idolatry, incest and murder. They said that it kills three people: the one who says it, the one he says it about and the one who listens to it.[1] And in connection with Tazria-Metzora, they said that the punishment fitted the sin. One who speaks lashon hara creates dissension within the camp. Therefore his punishment as a metsora (a person stricken with tsaraat) was to be temporarily banished from the camp.[2]

So far, so clear. Don’t gossip (Lev. 19:16). Don’t slander. Don’t speak badly about people. Judaism has a rigorous and detailed ethics of speech because it believes that “Life and death are in the power of the tongue” (Prov. 18:21). Judaism is a religion of the ear more than the eye; of words rather than images. So Lena Rustin’s rule of praise is the opposite of lashon hara. It is lashon hatov: good, positive, encouraging speech. According to Maimonides, to speak in praise of people is part of the command to “love your neighbour as yourself.”[3] That is straightforward.

Rabbi Jonathan Sacks , 

 

Des lois particulières s’appliquent à la tsaraat qui apparaît sur la tête                La fierté et l’arrogance

 

וְאִישׁ אוֹ אִשָּׁה כִּי יִהְיֶה בוֹ נָגַע בְּרֹאשׁ וגו': (ויקרא יג:כט)

Quand un homme ou une femme aura une lésion sur la tête... Lévitique 13,29

L’éruption de tsaraat sur la tête est causée par l’orgueil et l’arrogance, à la différence de la tsaraat qui apparaît ailleurs sur le corps et qui résulte du colportage et de la médisance. La raison à cette différence est que le colportage et la médisance sont des fautes superficielles, comme expliqué précédemment, qui affectent ainsi la peau ailleurs sur le corps. L’orgueil et l’arrogance en revanche, sont des travers de l’esprit qui affectent la tête. Il convient de toujours s’efforcer d’éliminer de tels traits de caractère.1

 

 

Poser un regard favorable sur les autres

וְרָאָה הַכֹּהֵן וגו': (ויקרא יג:נה)

Le prêtre examinera [l’objet afin de déterminer s’il est affecté de tsaraat]. Lévitique 13,55

La Torah requiert que ce soit précisément les prêtres qui jugent des cas de tsaraat car ils sont les héritiers spirituels du premier des prêtres, Aaron, lequel était célèbre pour sa vertu de stimuler l’amour fraternel au sein du peuple juif. En vertu de leur amour pour leur prochain, les prêtres – tout en veillant à ne pas infléchir la loi en quelque sens que ce soit – veilleront à bien s’assurer que la loi exige d’eux qu’ils déclarent la personne impure, avant de se prononcer dans ce sens. Et dans le cas où les prêtres ont déclaré qu’une personne est impure, ils mettront tout en œuvre pour la déclarer affranchie de l’impureté à la première occasion.

De façon analogue, lorsque nous rencontrons une personne qui semble affectée de quelques défauts, nous ne devons pas nous empresser de la rejeter. Il convient en premier lieu de nous interroger sur à l’exemple de fraternité que nous donnons. Si nous présentons des carences dans ce domaine, alors n’avons aucun droit de porter de jugement sur autrui, car il se peut bien que notre perception soit déformée par les sentiments qui nous habitent.

En apprenant d’Aaron à aimer notre prochain en dépit de la conduite qui est la sienne, nous récusons ce qui a été la cause de notre présent exil, la haine gratuite. 

 

 

God instructs Moses about the purification rituals for mothers following childbirth; 

God then describes to Moses and Aaron the procedures for identifying and responding to those infected with leprosy.

We see that it is a spiritual sickness since the priest Aaron treats the sick and not a doctor 

 

La médisance c'est grave. Mais de là à la comparer à un meurtre?


L’affliction de la tsara’at provient essentiellement du lachone hara – le fait de médire d’autrui. A ce propos, nos Sages font une déclaration surprenante dans le Talmud. Ils affirment que la médisance est un péché pire que le meurtre. Je pense que tout le monde s’accorderait pour dire qu’il est terrible de parler négativement d’autrui. Mais cela peut-il être pire que de tuer un homme ? Pour ma part, je préférerais mille fois que quelqu’un médise à mon sujet plutôt qu’il me loge une balle dans le crâne !

Pour comprendre cela, nous devons réfléchir un peu plus profondément aux paroles de nos Sages. Ils ne veulent pas dire que le lachone hara est pire que le meurtre dans un sens général. Evidemment, le meurtre est un péché plus grave, comme le prouve le fait qu’une personne est contrainte de mourir plutôt que de commettre un meurtre, ce qui n’est pas le cas pour le lachone hara. Ce que nos Sages veulent dire est qu’il existe un mal spécifique inhérent à la transgression du lachone hara que l’on ne retrouve pas dans le cas du meurtre. De quoi s’agit-il ?

En règle générale, lorsqu’une personne en tue une autre, son geste répond à une certaine motivation – la jalousie, l’argent, le pouvoir, la passion. Le meurtrier retire un bénéfice tangible de son forfait, ce qui est d’ailleurs la raison pour laquelle il ou elle le commet. Evidemment, cela ne rend pas pour autant son geste acceptable. Celui-ci reste mauvais, mais dans un certain sens, c’est un mal explicable. Si le meurtrier avait la possibilité d’atteindre ce même résultat sans tuer, il agirait probablement ainsi. Bien sûr, on trouve des psychopathes détraqués qui tuent pour le simple plaisir, mais dans la majorité des cas, les gens qui tuent préféreraient ne pas en arriver jusque là. Cela ne rend pas leur acte moins cruel, simplement plus compréhensible.

En revanche, lorsqu’une personne médit d’autrui, elle n’a généralement pas de motivation, de raison, de bénéfice tangible. Cela ne vous apporte rien. Vous prenez plaisir au mal en soi ; la négativité, la cruauté et le sens de pouvoir que cela vous procure. Vous trouvez également du plaisir à que les autres personnes écoutent (et prennent plaisir à) notre ragot ; comme dit le proverbe il faut être deux pour danser le tango. De fait, nous ne nous contentons pas d’aimer le mal, nous entraînons les autres avec nous.

 

Ethics of the Fathers: Chapter Two

 

1

Rabbi [Judah HaNassi]* would say: Which is the right path for man to choose for himself? Whatever is harmonious for the one who does it, and harmonious for mankind.

Be as careful with a minor mitzvah as with a major one, for you do not know the rewards of the mitzvot. Consider the cost of a mitzvah against its rewards, and the rewards of a transgression against its cost.

Contemplate three things, and you will not come to the hands of transgression: Know what is above from you: a seeing eye, a listening ear, and all your deeds being inscribed in a book.

א

רַבִּי אוֹמֵר: אֵיזוֹ הִיא דֶֽרֶךְ יְשָׁרָה שֶׁיָּבוֹר לוֹ הָאָדָם, כָּל שֶׁהִיא תִּפְאֶֽרֶת לְעֹשֶֽׂיהָ וְתִפְאֶֽרֶת לוֹ מִן הָאָדָם, וֶהֱוֵי זָהִיר בְּמִצְוָה קַלָּה כְּבַחֲמוּרָה, שֶׁאֵין אַתָּה יוֹדֵֽעַ מַתַּן שְׂכָרָן שֶׁל מִצְוֹת, וֶהֱוֵי מְחַשֵּׁב הֶפְסֵד מִצְוָה כְּנֶֽגֶד שְׂכָרָהּ, וּשְׂכַר עֲבֵרָה כְּנֶֽגֶד הֶפְסֵדָהּ. הִסְתַּכֵּל בִּשְׁלֹשָׁה דְבָרִים, וְאֵין אַתָּה בָא לִידֵי עֲבֵרָה, דַּע מַה לְּמַֽעְלָה מִמָּךְ, עַֽיִן רוֹאָה וְאֹֽזֶן שׁוֹמַֽעַת, וְכָל מַעֲשֶֽׂיךָ בְּסֵֽפֶר נִכְתָּבִים.

2

Rabban Gamliel the son of Rabbi Judah HaNassi would say: Beautiful is the study of Torah with the way of the world, for the toil of them both causes sin to be forgotten. Ultimately, all Torah study that is not accompanied with work is destined to cease and to cause sin.

Those who work for the community should do so for the sake of Heaven; for then merit of their ancestors shall aid them, and their righteousness shall endure forever. And you, [says G‑d,] I shall credit you with great reward as if you have achieved it.

ב

רַבָּן גַּמְלִיאֵל בְּנוֹ שֶׁל רַבִּי יְהוּדָה הַנָּשִׂיא אוֹמֵר: יָפֶה תַּלְמוּד תּוֹרָה עִם דֶּֽרֶךְ אֶֽרֶץ, שֶׁיְּגִיעַת שְׁנֵיהֶם מַשְׁכַּֽחַת עָוֹן, וְכָל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה סוֹפָהּ בְּטֵלָה וְגוֹרֶֽרֶת עָוֹן, וְכָל הָעוֹסְקִים עִם הַצִּבּוּר יִהְיוּ עוֹסְקִים עִמָּהֶם לְשֵׁם שָׁמָֽיִם, שֶׁזְּכוּת אֲבוֹתָם מְסַיַּעְתָּם, וְצִדְקָתָם עוֹמֶֽדֶת לָעַד, וְאַתֶּם, מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר הַרְבֵּה כְּאִלּוּ עֲשִׂיתֶם.

3

Be careful with the government, for they befriend a person only for their own needs. They appear to be friends when it is beneficial to them, but they do not stand by a person at the time of his distress.

ג

הֱווּ זְהִירִין בָּרָשׁוּת, שֶׁאֵין מְקָרְבִין לוֹ לְאָדָם אֶלָּא לְצֹֽרֶךְ עַצְמָן, נִרְאִין כְּאוֹהֲבִין בְּשַֽׁעַת הַנָּאָתָן, וְאֵין עוֹמְדִין לוֹ לְאָדָם בְּשַֽׁעַת דָּחֳקוֹ.

4

He would also say: Make that His will should be your will, so that He should make your will to be as His will. Nullify your will before His will, so that He should nullify the will of others before your will.

Hillel would say: Do not separate yourself from the community. Do not believe in yourself until the day you die. Do not judge your fellow until you have stood in his place. Do not say something that is not readily understood in the belief that it will ultimately be understood [or: Do not say something that ought not to be heard even in the strictest confidence, for ultimately it will be heard]. And do not say "When I free myself of my concerns, I will study,'' for perhaps you will never free yourself.

ד

הוּא הָיָה אוֹמֵר: עֲשֵׂה רְצוֹנוֹ כִּרְצוֹנְךָ, כְּדֵי שֶׁיַּעֲשֶׂה רְצוֹנְךָ כִּרְצוֹנוֹ, בַּטֵּל רְצוֹנְךָ מִפְּנֵי רְצוֹנוֹ כְּדֵי שֶׁיְּבַטֵּל רְצוֹן אֲחֵרִים מִפְּנֵי רְצוֹנֶֽךָ. הִלֵּל אוֹמֵר: אַל תִּפְרוֹשׁ מִן הַצִּבּוּר, וְאַל תַּאֲמִין בְּעַצְמָךְ עַד יוֹם מוֹתָךְ, וְאַל תָּדִין אֶת חֲבֵרָךְ עַד שֶׁתַּגִּֽיעַ לִמְקוֹמוֹ, וְאַל תֹּאמַר דָּבָר שֶׁאִי אֶפְשַׁר לִשְׁמֽוֹעַ שֶׁסּוֹפוֹ לְהִשָּׁמַע, וְאַל תֹּאמַר לִכְשֶׁאֶפְנֶה אֶשְׁנֶה, שֶׁמָּא לֹא תִפָּנֶה.

5

He would also say: A boor cannot be sin-fearing, an ignoramus cannot be pious, a bashful one cannot learn, a short-tempered person cannot teach, nor does anyone who does much business grow wise. In a place where there are no men, חֲמִשָּׁה תַלְמִידִים הָיוּ לוֹ לְרַבָּן יוֹחָנָן בֶּן זַכַּאי, וְאֵֽלּוּ הֵן: רַבִּי אֱלִיעֶֽזֶר בֶּן הוֹרְקְנוּס, וְרַבִּי יְהוֹשֻֽׁעַ בֶּן חֲנַנְיָא, וְרַבִּי יוֹסֵי הַכֹּהֵן, וְרַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ. הוּא הָיָה מוֹנֶה שְׁבָחָם: רַבִּי אֱלִיעֶֽזֶר בֶּן הוֹרְקְנוּס בּוֹר סוּד שֶׁאֵינוֹ מְאַבֵּד טִפָּה, רַבִּי יְהוֹשֻֽׁעַ בֶּן חֲנַנְיָא אַשְׁרֵי יוֹלַדְתּוֹ, רַבִּי יוֹסֵי הַכֹּהֵן חָסִיד, רַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל יְרֵא חֵטְא, וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ כְּמַעְיָן הַמִּתְגַּבֵּר. הוּא הָיָה אוֹמֵר: אִם יִהְיוּ כָּל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַֽיִם, וֶאֱלִיעֶֽזֶר בֶּן הוֹרְקְנוּס בְּכַף שְׁstrive to be a man.

ה

הוּא הָיָה אוֹמֵר: אֵין בּוּר יְרֵא חֵטְא, וְלֹא עַם הָאָֽרֶץ חָסִיד, וְלֹא הַבַּיְּשָׁן לָמֵד, וְלֹא הַקַּפְּדָן מְלַמֵּד, וְלֹא כָל הַמַּרְבֶּה בִסְחוֹרָה מַחְכִּים, וּבְמָקוֹם שֶׁאֵין אֲנָשִׁים, הִשְׁתַּדֵּל לִהְיוֹת אִישׁ.

6

He also saw a skull floating upon the water. Said he to it: Because you drowned others, you were drowned; and those who drowned you, will themselves be drowned.

ו

אַף הוּא רָאָה גֻּלְגֹּֽלֶת אַחַת שֶׁצָּֽפָה עַל פְּנֵי הַמָּֽיִם, אָמַר לָהּ: עַל דְּאַטֵּפְתְּ אַטְּפוּךְ, וְסוֹף מְטַיְפָֽיִךְ יְטוּפוּן.

7

He would also say: One who increases flesh, increases worms; one who increases possessions, increases worry; one who increases wives, increases witchcraft; one who increases maidservants, increases promiscuity; one who increases man-servants, increases thievery; one who increases Torah, increases life; one who increases study, increases wisdom; one who increases counsel, increases understanding; one who increases charity, increases peace. One who acquires a good name, acquired it for himself; one who acquires the words of Torah, has acquired life in the World to Come.

ז

הוּא הָיָה אוֹמֵר: מַרְבֶּה בָשָׂר מַרְבֶּה רִמָּה, מַרְבֶּה נְכָסִים מַרְבֶּה דְאָגָה, מַרְבֶּה נָשִׁים מַרְבֶּה כְשָׁפִים, מַרְבֶּה שְׁפָחוֹת מַרְבֶּה זִמָּה, מַרְבֶּה עֲבָדִים מַרְבֶּה גָזֵל. מַרְבֶּה תוֹרָה מַרְבֶּה חַיִּים, מַרְבֶּה יְשִׁיבָה מַרְבֶּה חָכְמָה, מַרְבֶּה עֵצָה מַרְבֶּה תְבוּנָה, מַרְבֶּה צְדָקָה מַרְבֶּה שָׁלוֹם. קָנָה שֵׁם טוֹב קָנָה לְעַצְמוֹ, קָנָה לוֹ דִּבְרֵי תוֹרָה קָנָה לוֹ חַיֵּי הָעוֹלָם הַבָּא.

8

Rabban Yochanan the son of Zakkai received the tradition from Hillel and Shammai. He would say: If you have learned much Torah, do not take credit for yourself---it is for this that you have been formed.

ח

רַבָּן יוֹחָנָן בֶּן זַכַּאי קִבֵּל מֵהִלֵּל וּמִשַּׁמַּאי. הוּא הָיָה אוֹמֵר: אִם לָמַֽדְתָּ תּוֹרָה הַרְבֵּה, אַל תַּחֲזִיק טוֹבָה לְעַצְמָךְ, כִּי לְכַךְ נוֹצָֽרְתָּ.

9

Rabban Yochanan the son of Zakkai had five disciples: Rabbi Eliezer the son of Hurkenus, Rabbi Joshua the son of Chananya, Rabbi Yossei the Kohen, Rabbi Shimon the son of Nethanel, and Rabbi Elazar the son of Arach. He would recount their praises: Rabbi Eliezer the son of Hurkenus is a cemented cistern that loses not a drop; Rabbi Joshua the son of Chananya---fortunate is she who gave birth to him; Rabbi Yossei the Kohen---a chassid (pious one); Rabbi Shimon the son of Nethanel fears sin; Rabbi Elazar ben Arach is as an ever-increasing wellspring.

[Rabbi Yochanan] used to say: If all the sages of Israel were to be in one cup of a balance-scale, and Eliezer the son of Hurkenus were in the other, he would outweigh them all. Abba Shaul said in his name: If all the sages of Israel were to be in one cup of a balance-scale, Eliezer the son of Hurkenus included, and Elazar the son of Arach were in the other, he would outweigh them all.

ט

נִיָּה, מַכְרִֽיעַ אֶת כֻּלָּם. אַבָּא שָׁאוּל אוֹמֵר מִשְּׁמוֹ: אִם יִהְיוּ כָּל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַֽיִם וֶאֱלִיעֶֽזֶר בֶּן הוֹרְקְנוּס אַף עִמָּהֶם, וְאֶלְעָזָר בֶּן עֲרָךְ בְּכַף שְׁנִיָּה, מַכְרִֽיעַ אֶת כֻּלָּם.

10

[Rabbi Yochanan] said to them: Go and see which is the best trait for a person to acquire. Said Rabbi Eliezer: A good eye. Said Rabbi Joshua: A good friend. Said Rabbi Yossei: A good neighbor. Said Rabbi Shimon: To see what is born [out of ones actions]. Said Rabbi Elazar: A good heart. Said He to them: I prefer the words of Elazar the son of Arach to yours, for his words include all of yours.

He said to them: Go and see which is the worst trait, the one that a person should most distance himself from. Said Rabbi Eliezer: An evil eye. Said Rabbi Joshua: An evil friend. Said Rabbi Yossei: An evil neighbor. Said Rabbi Shimon: To borrow and not to repay; for one who borrows from man is as one who borrows from the Almighty, as is stated, ``The wicked man borrows and does not repay; but the righteous one is benevolent and gives'' (Psalms 37:21). Said Rabbi Elazar: An evil heart. Said He to them: I prefer the word of Elazar the son of Arach to yours, for his words include all of yours.

They would each say three things:

Rabbi Eliezer would say: The honor of your fellow should be as precious to you as your own, and do not be easy to anger. Repent one day before your death.** Warm yourself by the fire of the sages, but be beware lest you be burned by its embers; for their bite is the bite of a fox, their sting is the sting of a scorpion, their hiss is the hiss a serpent, and all their words are like fiery coals.

י

אָמַר לָהֶם: צְאוּ וּרְאוּ אֵיזוֹ הִיא דֶּֽרֶךְ טוֹבָה שֶׁיִּדְבַּק בָּהּ הָאָדָם. רַבִּי אֱלִיעֶֽזֶר אוֹמֵר: עַֽיִן טוֹבָה. רַבִּי יְהוֹשֻֽׁעַ אוֹמֵר: חָבֵר טוֹב. רַבִּי יוֹסֵי אוֹמֵר: שָׁכֵן טוֹב. רַבִּי שִׁמְעוֹן אוֹמֵר: הָרוֹאֶה אֶת הַנּוֹלָד. רַבִּי אֶלְעָזָר אוֹמֵר: לֵב טוֹב. אָמַר לָהֶם: רוֹאֶה אֲנִי אֶת דִּבְרֵי אֶלְעָזָר בֶּן עֲרָךְ מִדִּבְרֵיכֶם, שֶׁבִּכְלַל דְּבָרָיו דִּבְרֵיכֶם. אָמַר לָהֶם: צְאוּ וּרְאוּ אֵיזוֹ הִיא דֶּֽרֶךְ רָעָה שֶׁיִּתְרַחֵק מִמֶּֽנָּה הָאָדָם. רַבִּי אֱלִיעֶֽזֶר אוֹמֵר: עַֽיִן רָעָה. רַבִּי יְהוֹשֻֽׁעַ אוֹמֵר: חָבֵר רָע. רַבִּי יוֹסֵי אוֹמֵר: שָׁכֵן רָע. רַבִּי שִׁמְעוֹן אוֹמֵר: הַלֹּוֶה וְאֵינוֹ מְשַׁלֵּם, אֶחָד הַלֹּוֶה מִן הָאָדָם כְּלֹוֶה מִן הַמָּקוֹם, שֶׁנֶּאֱמַר: לֹוֶה רָשָׁע וְלֹא יְשַׁלֵּם, וְצַדִּיק חוֹנֵן וְנוֹתֵן. רַבִּי אֶלְעָזָר אוֹמֵר: לֵב רָע. אָמַר לָהֶם: רוֹאֶה אֲנִי אֶת דִּבְרֵי אֶלְעָזָר בֶּן עֲרָךְ מִדִּבְרֵיכֶם, שֶׁבִּכְלַל דְּבָרָיו דִּבְרֵיכֶם. הֵם אָמְרוּ שְׁלֹשָׁה דְבָרִים. רַבִּי אֱלִיעֶֽזֶר אוֹמֵר: יְהִי כְבוֹד חֲבֵרָךְ חָבִיב עָלֶֽיךָ כְּשֶׁלָּךְ, וְאַל תְּהִי נֽוֹחַ לִכְעוֹס. וְשׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתָךְ. וֶהֱוֵי מִתְחַמֵּם כְּנֶֽגֶד אוֹרָן שֶׁל חֲכָמִים, וֶהֱוֵי זָהִיר בְּגַחֲלָתָן שֶׁלֹּא תִכָּוֶה, שֶׁנְּשִׁיכָתָן נְשִׁיכַת שׁוּעָל, וַעֲקִיצָתָן עֲקִיצַת עַקְרָב, וּלְחִישָׁתָן לְחִישַׁת שָׂרָף, וְכָל דִּבְרֵיהֶם כְּגַחֲלֵי אֵשׁ.

11

Rabbi Joshua would say: An evil eye, the evil inclination, and the hatred of one's fellows, drive a person from the world.

יא

רַבִּי יְהוֹשֻֽׁעַ אוֹמֵר: עַֽיִן הָרָע, וְיֵֽצֶר הָרָע, וְשִׂנְאַת הַבְּרִיּוֹת, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם.

12

Rabbi Yossei would say: The property of your fellow should be as precious to you as your own. Perfect yourself for the study of Torah, for it is not an inheritance to you. And all your deeds should be for the sake of Heaven.

יב

רַבִּי יוֹסֵי אוֹמֵר: יְהִי מָמוֹן חֲבֵרָךְ חָבִיב עָלֶֽיךָ כְּשֶׁלָּךְ. וְהַתְקֵן עַצְמָךְ לִלְמוֹד תּוֹרָה, שֶׁאֵינָהּ יְרֻשָּׁה לָךְ. וְכָל מַעֲשֶֽׂיךָ יִהְיוּ לְשֵׁם שָׁמָֽיִם.

13

Rabbi Shimon would say: Be meticulous with the reading of the Shma and with prayer. When you pray, do not make your prayers routine, but [an entreaty of] mercy and a supplication before the Almighty, as is stated ``For He is benevolent and merciful, slow to anger and abundant in loving kindness, and relenting of the evil decree'' (Joel 2:13). And do not be wicked in your own eyes.

יג

רַבִּי שִׁמְעוֹן אוֹמֵר: הֱוֵי זָהִיר בִּקְרִיאַת שְׁמַע וּבִתְפִלָּה. וּכְשֶׁאַתָּה מִתְפַּלֵּל, אַל תַּֽעַשׂ תְּפִלָּתְךָ קְבַע, אֶלָּא רַחֲמִים וְתַחֲנוּנִים לִפְנֵי הַמָּקוֹם, שֶׁנֶּאֱמַר: כִּי חַנּוּן וְרַחוּם הוּא, אֶֽרֶךְ אַפַּֽיִם וְרַב חֶֽסֶד, וְנִחָם עַל הָרָעָה. וְאַל תְּהִי רָשָׁע בִּפְנֵי עַצְמֶֽךָ4

Rabbi Elazar would say: Be diligent in the study of Torah. Know what to answer a heretic. And know before whom you toil, and who is your employer who will repay you the reward of your labors.

יד

רַבִּי אֶלְעָזָר אוֹמֵר: הֱוֵי שָׁקוּד לִלְמוֹד תּוֹרָה. וְדַע מַה שֶּׁתָּשִׁיב לְאֶפִּיקוּרוּס. וְדַע לִפְנֵי מִי אַתָּה עָמֵל, וּמִי הוּא בַּֽעַל מְלַאכְתֶּֽךָ שֶׁיְּשַׁלֶּם לָךְ שְׂכַר פְּעֻלָּתֶֽךָ.

15

Rabbi Tarfon would say: The day is short, the work is much, the workers are lazy, the reward is gre.

1at, and the Master is pressing.

טו

רַבִּי טַרְפוֹן אוֹמֵר: הַיּוֹם קָצֵר, וְהַמְּלָאכָה מְרֻבָּה, וְהַפּוֹעֲלִים עֲצֵלִים, וְהַשָּׂכָר הַרְבֵּה, וּבַֽעַל הַבַּֽיִת דּוֹחֵק.

16

He would also say: It is not incumbent upon you to finish the task, but neither are you free to absolve yourself from it. If you have learned much Torah, you will be greatly rewarded, and your employer is trustworthy to pay you the reward of your labors. And know, that the reward of the righteous is in the World to Come.

טז

הוּא הָיָה אוֹמֵר: לֹא עָלֶֽיךָ הַמְּלָאכָה לִגְמוֹר, וְלֹא אַתָּה בֶן חוֹרִין לְהִבָּטֵל מִמֶּֽנָּה, אִם לָמַֽדְתָּ תּוֹרָה הַרְבֵּה, נוֹתְנִין לָךְ שָׂכָר הַרְבֵּה, וְנֶאֱמָן הוּא בַּֽעַל מְלַאכְתֶּֽךָ שֶׁיְּשַׁלֶּם לָךְ שְׂכַר פְּעֻלָּתֶֽךָ, וְדַע שֶׁמַּתַּן שְׂכָרָן שֶׁל צַדִּיקִים לֶעָתִיד לָבֹא.

 


* Rabbi Judah HaNassi, compiler of the Mishnah, is referred to in the Talmud as ``Rabbi.''

** "Rabbi Eliezer would say: Repent one day before your death. Asked his disciples: Does a man know on which day he will die? Said he to them: So being the case, he should repent today, for perhaps tomorrow he will die; hence, all his days are passed in a state of repentance. Indeed, so said Solomon in his wisdom (Ecclesiastes 9:8): 'At all times, your clothes should be white, and oil should not lack from your head'" (Talmud, Shabbat 153a).

«

 

 

 

Tazria Summary

Last week’s parasha (Shemini) ended with the laws of Tumah (impurity) that results from dead animals. This week’s parasha starts with the laws of Tumah that emanates from human beings. First, are the laws of purification following childbirth. The next topic is Tzara’at. Tzara’at seems to be a spiritual disease that is similar in its symptoms, to leprosy but is not leprosy. The parasha discusses all the laws of Tzara’at; diagnosing, steps to verification, what types exist (Tzara’at of the skin, head, clothes, etc.), and purification procedures.

 

 

Tazria Quiz

1) Q. What is this week’s parasha about?

    A.  After discussing the laws of purification of a woman after childbirth it teaches the laws of Tzara’at.

 

 

Metzora Summary

Parashat Metzora continues from parashat Tazria with the laws of a Metzora (someone who has Tzara’at). Here we learn of the cure for Tzara’at. Since it is a disease caused by a poor spiritual condition and not a physical condition (according to most commentaries), the cure is purification. The Metzora undergoes a three-stage purification process. In the first stage, the Kohen performed a ritual outside the camp. In the second stage, the Kohen must shave the person’s hair. In the third and final stage offerings were brought in the Mishkan. The parasha then discusses the laws of Tzara’at that afflicts a house (an event that has never occurred and is only theoretical according to the Talmud) and the purification process for the house. The parasha concludes with the impurity of men due to Zav and Ba’al Keri (male discharges), and the impurity of women due to Nida and Zava (female discharges). 

 

Metzora Quiz

1)   Q.  In the Midbar, where did a Metzora dwell while he was Tameh?

      A.  Outside the three camps.

2)   Q.  Why does the Metzora require birds in the purification process?

      A.  Tzara’at may come as a punishment for Lashon Harah.  Therefore, the Torah requires the Metzora to offer birds, who chatter constantly, to atone for the sin of chattering.

3)   Q.  In the purification process of a Metzora, what does the cedar wood symbolize?

       A.  The cedar is a lofty tree.  It alludes to the fact that Tzara’at comes as a punishment for haughtiness.

4)   Q.  During the purification process, the Metzora must shave off the hair on his head, eyebrows and beard.  Why?

      A. The Kli Yakar explains that the punishment for haughtiness and Lashon Hara is Tzara’at.  The Metzora must atone for holding his head high, for looking upon his possessions with selfishness and for not guarding his speech.  Thus, he must shave his head, his eyebrows and his beard.

5)   Q. Why is the Metzora brought to Aharon the Kohen?  

    A.  According to the Gemara (Arachin 15b) Lashon Hara is what causes a person to become a Metzora (leper). Often a person speaking Lashon Hara tries to justify wrongdoing by thinking that he is saying the truth and that it is a mitzvah to reveal it. Aharon, the Kohen Gadol, was the prototype of Ahavat Yisrael (a lover of Israel.) In Pirke Avot (1:12) he is described as the lover of peace and the pursuer of peace. When there is a dispute between people or between a husband and wife, and someone wants to intervene and make peace, it is often necessary to not tell the whole truth. By bringing the leper to Aharon the Kohen, we teach him that his behavior was wrong. Hashem loves the ways of Aharon, which bring peace, and despises the ways of the lepers who increase conflict by talking evil, even if it is true.

6)  Q.  “If the hair in the plague is turned white... it is a plague of leprosy”. The color white is usually considered a sign of purity and Taharah (cleanliness). Why, in nega’im (blemishes) is it a sign of Tumah?   

     A.  The other opinion in the Gemara mentioned in the last question (Arachin 15b) is that one of the reasons for which a person may get a Nega (blemish) is because of Tzarat Ayin—stinginess. A person who is stingy does not give Tzedakah whole-heartedly. Very often, when a stingy person gives Tzedakah, he embarrasses the poor man with his attitude. The Gemara (Baba Metziah 58b) says that if someone causes his friend to be embarrassed in public, it is as though he killed him, because the one who is embarrassed blushes, and blood rushes to his face (as if trying to burn the body). Then his face pales as blood rushes to other parts of the body, and it takes on the ashamed, pallid appearance of a corpse. Since a punishment is midah keneged midah (similar to the thing the person did), when he becomes white, it is a sign that he is still getting his punishment.     


 

ENGLISH PROVERBS:

 

When God closes a door, he opens a window 

 

Never put off until tomorrow what can be done today.

 

Fool me once, shame on you. Fool me twice, shame on me.

 

Where there is a will there is a way.

 

Kisses that are easily obtained are easily forgotten.

 

young man idle, an old man needy.

Every path has its puddle.

A hero is a man who is afraid to run away.

As every thread of gold is valuable, so is every moment of time.

Envy shoots at others and wounds itself.


 

THE SHABBAT SMILE 

An Israeli policeman stops a lady and asks for her license. He says, "G’veret (lady), it says here that you should be wearing glasses."

The woman answers, "Well, I have contacts."

The policeman replies, "I don't care who you know! You're getting a ticket!

 

Chaim got a job at an economy motel working at the front desk. A guest checking in, a Mr. John Robinson ordered a 6 a.m. wake-up call. The next morning, Mr. Robinson awoke before 6, but Chaim  didn’t call until 6:30.

"Good morning," Chaim  said sheepishly. "This is your wake-up call."

Annoyed, Mr. Robinson let Chaim have it. "You were supposed to call me at 6!" he complained. "What if I had a million-dollar deal to close this morning, and your oversight made me miss out on it?"

"Well, sir," said Chaim  "if you had a million-dollar deal to close, you wouldn't be staying in this motel."

 

 

 

Yaakov walks  into Yossi’s Kosher Fish-mart with a fish under his arm.

"Do you have any fishcakes?" Yaakov asks

"Yes, of course," says Yossi, the store owner.

"Great," replies Yaakov  nodding at the fish under his arm. "It's his birthday."

 

 

David and Betty Goldstein were backpacking around Israel for the summer. One day they went for a hike and started getting hungry and spotted a small restaurant on the side of the road.

Betty noticed a blackboard with a sign written in yellow chalk, “Today’s Special: Vegetable Soup with Chicken Schnitzel and Grilled Vegetables.”

“I’ll take the special,” said Betty to the waiter when he came to take her order.

“Me too,” added David.

A few minutes after receiving their order David called over the waiter, fuming. “IS THIS THE SPECIAL!? It says vegetable soup, BUT THERE ARE NO VEGETABLES! It says grilled vegetables, BUT THEY AREN’T GRILLED THEY ARE BAKED!? And it says chicken schnitzel, BUT THESE ARE MEATBALLS!

The waiter was totally unmoved by David’s outburst and looked down and David and said, “Chabibi, you are absolutely right. That is what makes it so special!”

 

 

 

 

 

LE SOURIRE DU CHABBAT

 

Une femme observe son mari en train de planter un clou. Quelques minutes après, elle lui dit :

– Tu me fais penser à la foudre.

– Parce que je suis rapide hein ?

– Non, parce que tu ne frappes jamais au même endroit !

 

Quelle est la différence entre une déclaration de revenus simplifiée et une déclaration de revenus détaillée ?

Si vous utilisez la déclaration simplifiée, c’est le gouvernement qui perçoit votre argent.

Si vous utilisez la déclaration détaillée, c’est le comptable qui le reçoit.

 


 

Un couple va chez le dentiste. Dans la salle d’attente, le mari annonce à sa femme qu’il passera avant elle, car il n’en a pas pour très longtemps. Lorsque son tour arrive, le mari s’installe sur le fauteuil et demande au dentiste :

– Combien ça coûte de retirer une molaire avec anesthésie complète ?

– Il faut compter 100 dollars

– Trop cher ! Et avec une anesthésie locale ?

– Dans ce cas, 50 dollars.

– Ok. Et sans anesthésie, en utilisant que les pinces ?

– Ca fera 40 dollars

– Ok, on va faire comme ça alors.

L’homme se lève, retourne dans la salle d’attente et dit à sa femme :

– Tu peux venir chérie. Maintenant c’est ton tour.









 

Un facteur arrive en vélo pour apporter une lettre à un belge.

Il sonne et dit au belge :

– Ceci est pour vous, elle arrive tout droit d’avion…

Le belge répond :

– Menteur, je vous ai vu arriver en vélo !

 

CHABBAT CHALOM

MAGHEN ABRAHAM

 

David Hasson









 

 

 

 

f

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Maghen Abraham
POB 111, Succ Snowdon, Montreal,

H3X 3T3
4894 St-Kévin 
Montréal, Québec, Canada 
Tel: 514-943-6779514-943-6779-943-6779. David Hasson-737-3695 

macommunaute@maghenabraham.com

 
Wed, October 27 2021 21 Cheshvan 5782