A
PARACHAT DÉVARIM
17 JUILLET 2021/ 8 AV 5781
CHABBAT HAZON
LE JEÛNE COMMEMCE À 8:38 PM LE SAMEDI SOIR
ET SE TERMINE À 9:22 PM LE DIMANCHE SOIR
LE JEÛNE COMMENCE AVANT LA FIN DU CHABBAT QUI EST 9:33 PM
Shabbat hazon ("Sabbath [of] vision" שבת חזון,[2]) takes its name from the Haftarah that is read on the Shabbat immediately prior to the mournful fast of Tisha B'Av, from the words of rebuke and doom coming from Isaiah in the Book of Isaiah 1:1-27. I
HAZKAROT:
SIMA ROMANO (ZL) WIFE OF ABRAHAM ROMANO
SHOSHANA BAT ALEGRA (ZL) GRAND-MERE DE NATHALIE SERERO
VICTORIA ROMANO (ZL) MÈRE DE DANNY ROMANO ET LA FAMILLE ROMANO
Dévarim - en bref
Deutéronome 1,1 - 3, 22
Le premier du mois de Chevat (37 jours avant qu’il ne quitte ce monde), Moïse commence sa répétition de la Torah devant les Enfants d’Israël rassemblés, retraçant les événements survenus et évoquant les Lois reçues au cours du voyage de quarante années depuis l’Égypte jusqu’au Sinaï et, de là, vers la Terre Promise. Il réprimande les Enfants d’Israël pour leurs fautes et leurs iniquités et les engage à rester attachés à la Torah et à en observer les commandements sur la terre que D.ieu leur donne en héritage pour l’éternité et dans laquelle ils vont entrer après sa mort.
Moïse rappelle aussi la nomination des hommes chargés d’alléger son propre fardeau en exerçant la magistrature et en enseignant au peuple la parole de D.ieu ; le voyage dans le grand et redoutable désert ; l’envoi des explorateurs et la réaction du peuple qui, entendant leur récit, crut impossible l’entrée en Terre Promise, ce qui entraîna le décret divin que toute la génération de l’Exode périrait au désert. « Aussi contre moi, dit Moïse, D.ieu fut en colère à votre sujet, me disant : toi non plus tu ne t’y rendras pas. »
Moïse fait également le récit d’événements plus récents : le refus des nations de Moab et Ammon d’autoriser les Israélites à traverser leurs territoires ; les guerres contre les rois amoréens Si’hon et Og et l’installation sur leurs terres des tribus de Réouven, de Gad et d’une partie de la tribu de Manassé ; puis il y a le message de Moïse à son successeur, Josué, qui va faire entrer le peuple dans la terre et les mener dans les batailles pour sa conquête : « Ne les crains pas, car l’Éternel votre D.ieu, c’est Lui qui combattra avec vous. »
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PERASHA DEVARIM :
THOUGHTS FROM MAYER SASSON
DVARIM -SHABBAT CHAZON
"Thus says G-d – what iniquity have your fathers found… that they have gone far from me and have walked after vanity and are becoming themselves worthless" (Yirmiyahu 2,5)
Distancing
On the verse in the Haftara on Shabbat - "Thus says G-d – what iniquity have your fathers found in Me that they have gone far from me" - our Sages ob'm have explained how serious it is distancing from G-d; we must know that when the Children of Israel go against G-d and G-d forbid, do sins and bad deeds, they separate their connection and strong cleaving to G-d.
Therefore, it is very important to go in His ways and cleave to Him, for He gives us power and life, as it says, "And you who remained firm with G-d are alive, every one of you this day."
We can understand the significance of the connection and cleaving of Israel to their Father in Heaven from the words Yisrael and Elokim that join together and can be written from up to down.
ישר- א-ל
א-ל- הים
May we merit to cleave
Shabbat Shalom!!!
par Aish.fr
Ou pourquoi Ticha Béav et Pessah tombent toujours le même jour de la semaine.
La légende raconte que Napoléon Bonaparte se promenait un jour de Ticha Béav dans les rues de Paris lorsqu’il passa devant une synagogue. Alerté par les pleurs et les lamentations qui s’en échappaient, il demanda à l’un de ses hommes : « Que se passe-t-il ici ? Pourquoi ces hommes pleurent-ils ? » Son second lui expliqua que ces Juifs portaient le deuil pour la destruction de leur Temple.
Napoléon s’enquit alors : « Quand s’est produite cette tragédie ? » « Il y a environ 1800 ans. » lui répondit-on. Et l’empereur de s’exclamer alors : « Un peuple qui est capable de pleurer la perte de son Temple pendant si longtemps mériterait à coup sûr de retourner sur sa terre et d’assister à la reconstruction de son Temple. »
Ticha Béav est le jour où nous, Juifs, pleurons la destruction du Temple de Jérusalem ainsi que de nombreuses autres tragédies qui se sont produites tout au long de notre histoire en cette date fatidique.
Le Talmud ne manque pas de remarquer que Pessah et Ticha Béav tombent toujours le même jour de la semaine. Ceci laisse entendre que ces deux dates notoires du calendrier juif ont un point commun. Or cette corrélation est difficile à établir. En effet, Pessah est le moment où nous commémorons la sortie d’Égypte et la naissance du peuple juif. C’est une fête où nous célébrons les notions de liberté et de rédemption. En revanche, Ticha Béav marque la destruction du Temple et le début de l’exil. C’est une journée de deuil, de tragédie. Quel lien peut-il bien avoir entre ces deux dates ? Il semblerait plutôt qu’elles soient situées l’une aux antipodes de l’autre.
La réponse à cette question est intimement liée à la perception du judaïsme sur la douleur et la souffrance. Au cours de notre existence, nous avons tous un jour ou l’autre traversé des moments difficiles. Et pourtant, il s’avère que c’est précisément au cours de ces périodes que nous nous efforçons de grandir, de nous améliorer, d’atteindre de nouveaux sommets spirituels. C’est précisément au cours de ces moments que nous puisons en nous des forces émotionnelles insoupçonnées, que nous adoptons une approche plus mature sur les événements et les personnes qui nous entourent.
Ces défis ressemblent à la démarche que le paysan entreprend pour cultiver du blé. Avant de pouvoir récolter, il va devoir labourer, semer, arroser, affronter la pluie et le soleil. Mais s’il persiste, ses efforts porteront leurs fruits et il pourra bientôt récolter de magnifiques épis de blé. Les épreuves de la vie sont difficiles à affronter. Mais paradoxalement, ce sont elles qui nous font grandir, qui nous font ressortir le meilleur de nous-mêmes.
De fait, les notions d’exil et de rédemption sont inextricablement liées. Tel est le sens du rapprochement que le Talmud établit entre Pessah et Ticha Béav. Le Tout-Puissant ne nous envoie pas des épreuves de façon arbitraire. Chaque défi que nous traversons a été spécialement conçu pour nous permettre d’exprimer notre potentiel latent et ce, aussi bien d’un point de vue individuel que national, pour nous permettre de devenir celui ou celle qu’Il souhaite nous voir devenir.
À Ticha Béav, nous ne nous contentons pas de pleurer un cataclysme survenu il y a plusieurs millénaires. Nous nous efforçons aussi – et surtout – de réparer les comportements qui ont conduit à cette tragédie pour nous forger un avenir meilleur.
C’est ce que disait Napoléon Bonaparte. Un peuple qui, chaque année et pendant plusieurs millénaires, consacre du temps pour se concentrer sur la destruction de son Temple, doit forcément apprécier ce que signifie son absence. Et c’est donc un peuple qui aura la motivation de faire tout son possible pour le reconstruire.
Ce Ticha Béav, essayons de transformer nos expériences douloureuses passées en tremplins vers le progrès et le changement. Essayons d’y puiser les sentiments de force et de courage qui vont nous permettre d’aborder notre avenir avec une vision et des valeurs authentiques.
En nous souvenant de la douleur et des tragédies de notre passé qui furent le résultat de la destruction du Temple, nous trouverons en nous la volonté et la résolution de faire de notre mieux pour éliminer la souffrance dans notre monde divisé et contribuer ainsi à la reconstruction du Temple.
Haftarah for Devarim
Isaiah charges the people with rebellion against God.
BY MJL
Why Tisha B’Av is Not Really About Mourning
Tisha B’Av FAQ
Commentary on Parashat Devarim, Deuteronomy 1:1 - 3:22
The haftarah selection is from Isaiah 1:1-27.
Tisha B’Av, the saddest day on the Jewish calendar, marks the anniversary of the destruction of the Temple. On the Shabbat before Tisha B’Av, which always coincides with Parashat Devarim, Jews read a haftarah from the beginning of the Book of Isaiah. The Shabbat before Tisha B’Av is often called Shabbat Hazon, named after the first word of the haftarah. Unlike Jeremiah and Ezekiel, who both experienced vivid visions as their initiation into prophecy, Isaiah does not report having visions, he simply begins by condemning the people of Judah and Jerusalem for their poor behavior.
He reminds the people that God has been like a father to them, and instead of being grateful and respectful for all that He has done for them, the people continue to rebel and spurn God’s authority. When they sin, they are punished. Yet instead of learning from their mistakes, the people continue to do wrong. Even the land they live on is penalized for their insidious behavior.
Isaiah tells the people that God no longer has any interest in the sacrifices that the people have been bringing to Him. Though they obediently gather in the Temple on holidays and at the beginning of every month, their lack of social justice nullifies any reward they may get for offering gifts to God.
Pourquoi le Temple fut-il détruit? Le Talmud répond : en raison de la haine gratuite entre Juifs.
Pourquoi le Temple fut-il détruit ? Le Talmud répond : en raison de la haine gratuite entre Juifs. L’histoire suivante extraite du Talmud (Guittin 56) l’explique :
À l’époque du Temple, un homme souhaite offrir une petite fête à tous ses amis, il dressa une liste d’invités et manda son serviteur pour distribuer les invitations. L’un des hommes figurant sur la liste des invités s’appelait « Kamtsa », mais le serviteur fit une erreur et invita « Bar Kamtsa » à sa place. Oups – Bar Kamtsa était en réalité un ennemi juré de l’hôte !
Lorsque Bar Kamtsa reçut son invitation, il pensa avec satisfaction que l’hôte s’était enfin repenti. Mais lorsque Bar Kamtsa se présenta à la fête, l’hôte le fixa du regard et ordonna à son serviteur de le déloger. « Je comprends l’erreur, mais il est embarrassant pour moi que l’on me demande de quitter la fête, » plaida Bar Kamtsa. « Je paierai avec plaisir le prix de mon repas si tu me permets simplement de rester. »
L’hôte ne voulut rien entendre, et réitéra sa demande de chasser Bar Kamtsa. Ce dernier lança un nouvel appel : « Je serais même d’accord de payer la moitié du coût de toute la fête, si seulement on me permet de rester. » Mais à nouveau, sa requête fut refusée. À ce moment-là, Bar Kamtsa, éperdu, supplia : « Je paierai pour toute la fête ! S’il vous plaît, ne m’embarrassez pas ainsi ! »
L’hôte, néanmoins, n’en démordait pas, et fit jeter Bar Kamtsa dehors. Le Talmud rapporte que Bar Kamtsa fut si blessé et si contrarié qu’il se rendit directement chez les Romains et rapporta une conduite déloyale parmi les Juifs. Les Romains en furent si irrités qu’ils attaquèrent le Saint Temple et le détruisirent.
Le Talmud l’affirme : « Ils brûlèrent un édifice qui était déjà en cendres. » Avec un Juif opposé à son frère, la force spirituelle du Temple s’était déjà affaiblie.
Cette maladie ne se manifeste nulle part mieux que dans la manière dont nous cancanons les uns sur les autres. Le lachon hara (le commérage), dit le Talmud, est l’unique et plus grande source de notre long et douloureux exil. La mesure avec laquelle nous tolérons les propos injurieux est la mesure de notre contribution à cet exil. Mais nous pouvons briser le cercle si nous en faisons le choix
Shabbat of Vision
Courtesy of MeaningfulLife.com
And I, Daniel, alone saw the vision, but the people with me did not see it; yet a great terror befell them, and they fled into hiding. (Daniel 10:7)
But if they did not see the vision, why were they terrified? Because though they themselves did not see, their souls saw. (Talmud, Megillah 3a)
On the ninth day of the month of Av (“Tisha B’Av”) we fast and mourn the destruction of the Holy Temple in Jerusalem. Both the first Temple (833–423 BCE) and the second Temple (349 BCE–69 CE) were destroyed on this date. The Shabbat preceding the fast day is called the “Shabbat of Vision,” for on this Shabbat we read a chapter from the Prophets (Isaiah 1:1–27) that begins, “The vision of Isaiah . . .”
But there is also a deeper significance to the name “Shabbat of Vision,” expressed by chassidic master Rabbi Levi Yitzchak of Berdichev with the following metaphor:
A father once prepared a beautiful suit of clothes for his son. But the child neglected his father’s gift, and soon the suit was in tatters. The father gave the child a second suit of clothes; this one, too, was ruined by the child’s carelessness. So, the father made a third suit. This time, however, he withholds it from his son. Every once in a while, on special and opportune times, he shows the suit to the child, explaining that when the child learns to appreciate and properly care for the gift, it will be given to him. This induces the child to improve his behavior, until it gradually becomes second nature to him—at which time he will be worthy of his father’s gift.
On the “Shabbat of Vision,” says Rabbi Levi Yitzchak, each and every one of us is granted a vision of the third and final Temple—a vision that, to paraphrase the Talmud, “though we do not ourselves see, our souls see.” This vision evokes a profound response in us, even if we are not consciously aware of the cause of our sudden inspiration.
The Divine Dwelling
The Holy Temple in Jerusalem was the seat of G‑d’s manifest presence in the physical world.
A basic tenet of our faith is that “The entire earth is filled with His presence” (Isaiah 6:3) and “There is no place void of Him” (Tikkunei Zohar 57); but G‑d’s presence and involvement in His creation is masked by the seemingly independent and arbitrary workings of nature and history. The Holy Temple was a breach in the mask, a window through which G‑d radiated His light into the world. Here G‑d’s involvement in our world was openly displayed by an edifice in which miracles were a “natural” part of its daily operation and whose very space expressed the infinity and all-pervasiveness of the Creator. Here G‑d showed himself to man, and man presented himself to G‑d.
Twice we were given the gift of a divine dwelling in our midst. Twice we failed to measure up to this gift, and banished the divine presence from our lives.
So, G‑d built us a third Temple. Unlike its two predecessors, which were of human construction and therefore subject to debasement by man’s misdeeds, the third Temple is as eternal and invincible as its omnipotent architect. But G‑d has withheld this “third suit of clothes” from us, confining its reality to a higher, heavenly sphere, beyond the sight and experience of earthly man.
Each year, on the “Shabbat of Vision,” G‑d shows us the third Temple. Our souls behold a vision of a world at peace with itself and its Creator, a world suffused with the knowledge and awareness of G‑d, a world that has realized its divine potential for goodness and perfection. It is a vision of the third Temple in heaven—in its spiritual and elusive state—like the third set of clothes that the chld’s father has made for him but is withholding from him. But it is also a vision with a promise—a vision of a heavenly temple poised to descend to earth, a vision that inspires us to correct our behavior and hasten the day when the spiritual vision becomes tactual reality. Through these repeated visions, living in the divine presence becomes more and more “second nature” to us, progressively elevating us to the state of worthiness to experience the divine in our daily lives.
Devarim Summary
This week, we begin the book of Devarim. Our Sages refer to Devarim as the Mishne Torah, which is commonly translated as “Repetition or Review of the Torah”, or as “Explanation of the Torah”. This translation is not accurate. Although much of the book repeats events that have already been described in the prior books, there are over one hundred laws given in Sefer Devarim and although many of them are a review, more than seventy of them are entirely new. The laws that are not new are mentioned in a different way or are repeated for a specific purpose. Our sages use these subtleties to help us understand the laws. In addition, many of the new laws are connected with the nations’ new life in the land of Israel.
Parashat Devarim begins shortly before Bnei Yisrael enter the land and about five weeks before Moshe’s death. They stood in the plains of Moab having just completed the conquest of the East Bank of the Jordan River and were waiting to cross the river and conquer the rest of the land. Moshe, in the last forty days of his life, not only teaches them laws, but gives them what seems to be a rebuke. Moshe was going to leave them in forty days and wanted to make sure they were prepared for a new life in the Promised Land. During the years in the desert, he was there to pray to Hashem on their behalf, but he hoped that, in his last days, he could instill in them enough fear and love, of the Torah and Hashem, that they would act properly in the land and not be deserving of punishment. He also needed to encourage them not to be afraid, because Hashem will be with them and protect them.
In this Parasha, Moshe is speaking to the ‘new’ generation summarizing the forty years that Bnei Yisrael spent in the desert. At the time of the Meraglim, they were all either under twenty years old or had not been born yet. He tells the story of how he needed help in judging them, so following the advice of the Midianite priest, Yitro (his father in-law), he appointed judges to help him. He also tells them the story of the spies. Here, we see that it was Bnei Yisrael that requested the mission. The parasha concludes with Moshe recounting how they conquered the East Bank of the Jordan River. Reuben, Gad, and part of Menashe received that portion of land. He tells Yehoshua and Bnei Yisrael not to be afraid of the inhabitants of the land, because just as Hashem has done to the two kings on the east of the Jordan, He will do the same on the other side and he will protect them from harm and “He shall wage war for you.”
Devarim Quiz
1) Q. Moshe rebuked the Jewish people shortly before his death. From whom did he learn this?
A. From Yaakob, who rebuked his sons shortly before his death. Subsequently, Yehoshua rebuked the people before his death, and King David rebuked his son Shlomo before his death (although David’s was more a warning than a rebuke).
2) Q. In verse 1:5, Rashi states that Moshe explained the Torah in the seventy languages of the ancient world. Why did Moshe do this?
A. There are those who believe that the Torah is limited in scope and doesn't apply to the modern world. To combat this idea, the Ketav Sofer explains that Rashi states that Moshe taught the Torah in seventy different languages to stress that the Torah is valid at all times and in all situations. Although it is highly unlikely that Moshe actually did this, Rashi is trying to teach this important lesson. It also shows that what is important is not the actual words and the actual letters, but what the words mean and what the Torah teaches. It can be taught in any language, as long as the ultimate goal of fulfilling God’s commands is achieved.
3) Q. What were some of the achievements that resulted from the “dwelling” at Mt. Sinai?
A. They received the Torah, built the Mishkan and all of its vessels, appointed a Sanhedrin, and appointed officers.
4) Q. Why were the Jewish People permitted to provoke Moab but forbidden to provoke Ammon?
A. Abraham’s cousin Lot had 2 daughters. After Sedom was destroyed, Lot had relations with both his daughters on consecutive nights. They both gave birth to boys. One daughter named her son Moab, which in English translates to from my father. This made it obvious that her son was a product of an incestuous relationship with her father. The other daughter was more discreet and named her son Amon. Amon was the progenitor of the nation that dwelt on the east bank of the Jordan opposite Jericho. According to the midrash, because of attacking them on our way into Israel. Conveniently, Sichon conquered Amon and opened the way for us to enter the Promised Land.
5) Q. Why weren’t Bnei Yisrael initially permitted to conquer the Philistines (the area of modern day Gaza)?
A. One explanation given is that it is because Abraham had made a peace treaty/promise to Abimelech, King of the Philistines.
6) Q. How did Hashem instill the dread of the Jewish People into the nations of the world?
A. The Midrash sates that during the battle against Og, the sun had stood still for the sake of the Jewish People and the whole world saw that. This is however, not recorded in the text. One must wonder, if this really happened, why would it be left out of the text as it would have been such a remarkable miracle.
he discretion of Amon’s mother, the tribe was rewarded, by God forbidding us from
attacking them on our way into Israel. Conveniently, Sichon conquered Amon and opened the way for us to enter the Promised Land.
Which events took place on 9 Av?
The Midrash teaches us that the event of Bnei Yisrael crying because of the report of the Meraglim took place on Tisha B’Ab.
Five terrible things are traditionally recorded as happening on Tisha B’Ab.
First was the sin of the spies recorded in today’s parasha.
Next, the two Temples were destroyed on this date Fourth, Betar, the last fortress against the Romans during the Bar Kochba revolt succumbed to the enemy (year 135).
Fifth, the Temple area was plowed (year 136).
More recently it is reported that
the final expulsion date of Jews from Spain was August 3, 1492 which was also Tisha B’Av,
and that World War I began on Tisha B’Av (August 2, 1914 was Tisha B’Av and
the day the Germans gave Belgium an ultimatum, leading to German invasion of Belgium on August 4, 1914) which led to WWII and the Holocaust.
If one takes a tour of the tunnels by the Western Wall of the Temple Mount. One can still see the actual stones that were knocked down from the wall and fell to the plaza below. These stones were pushed over by the Romans as they came to destroy the Temple almost 2000 years ago. The destruction was something very real and something we still mourn today.
JEWISH PROVERBS
A bad partner is worse than rain - the latter makes you go home, while the former makes you go outside.
The world will not disappear because there are many people, but because there are too many non-people.
God help me rise to my feet; a fall is what I can do myself.
If life doesn't change for the better, wait, and it will change for the worse.
However sweet love may be, you can't make a stew out of it.
When people have nothing to do, they take up great deeds.
Choosing between two evils, a pessimist picks both.
Everyone complains about a lack of money, but none complain about a lack of brains.
Who doesn't have children brings them up best.
It's better to die of laughter than of fear.
THE SHABBAT SMILE:
The obituary editor of the Jerusalem Post is not one to admit his mistakes easily. One day he got a phone call from an irate subscriber. The caller complained that his name had been printed in the obituary column.
"Really?" replied the editor calmly. "And where are you calling from?"
They wanted it to be a very special occasion, one, which would never be forgotten. A safari Bar Mitzvah was being done too often, a neighbor's son had had his ceremony at the Wailing Wall, and the South Pole was just too cold.
So the father of the boy arranged to rent the shuttle from NASA and take the Rabbi, family, and all their friends into space. The scientists had returned from the space station and it was not being used at present. The excursion created a lot of worldwide attention, and all the press was there to find out how it went.
The first person off the shuttle was the grandmother, and the reporters asked her, "How was the service?"
Grandma answered, "OK".
"How was the boy's speech?"
"OK."
"How was the food?"
"OK."
"Everything was just OK? You don't seem to have liked it? What was wrong?"
"There was no atmosphere!"
The Goldberg family was having Friday night dinner at their grandmother’s house – Bubbie Adella. Seated around the table little Moishie Goldberg dug into the food immediately.
"Moishe!” his mother exclaimed. “You have to wait until we make the blessing."
"No I don't," the little boy replied.
"Of course you do," his mother insisted, "we always say a blessing before eating at our house."
"That's at our house," Moishe explained, "but this is Bubbie's house and she knows how to cook."
A man went fundraising to a wealthy Jewish philanthropist.
As he spoke to the philanthropist his voice breaking with emotion, “'I'd like to draw your attention to the terrible plight of a poor family in this neighborhood. The father is dead, the mother is too sick to work, and the nine children are starving. They are about to be turned into the cold streets unless someone pays their $1000 in outstanding rent.”
'Terrible!” exclaimed the philanthropist. “May I ask who you are?”
The man wiped his eyes with his handkerchief and sobbed, “I'm their landlord.”
LE SOURIRE DU CHABBAT
Ma femme et moi, dit un homme à un ami, on est mariés depuis dix ans, et je vais te dire le secret de la réussite de notre couple :
On va régulièrement dans une boîte-restaurant qu’on adore. Ça commence par un petit dîner aux chandelles, ensuite on descend au sous-sol, et là whisky, lumières tamisées, séries de slows…
- Vous y allez souvent ? demande l’autre.
- Toutes les semaines. Elle le jeudi et moi le samedi…
Un candidat se présente pour un emploi dans une grande société.
Le chef du personnel lui dit :
- Pour ce poste, nous recherchons quelqu’un de réellement responsable.
- Alors là, pas de problème ! Dans ma dernière place, chaque fois que quelque chose n’allait pas, ils disaient tous que c’était moi le responsable !
A l’occasion de son quarantième anniversaire, Didier va effectuer son premier saut en parachute.
Voici les conseils pratiques de son moniteur :
- Quand tu fais de la chute libre, tant que tu vois les vaches comme des fourmis, il n’y a pas de danger…
- Quand tu commences à voir les vaches comme des vaches, il est temps d’ouvrir ton parachute…
- Et quand tu vois les fourmis comme des vaches… Il est trop tard !
HAVE AN EASY FAST / BON JEUNE À TOUS
CHABBAT CHALOM MAGHEN ABRAHAM
DAVID HASSON
