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M A Weekly Bulletin - PARACHAT RE'EH 7 AOUT 2021 29 AV 5781

08/05/2021 04:28:23 PM

Aug5

M.A. WEEKLY : PARACHAT   RE'EH
                    
    

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PARACHAT RE’EH

               7 AOÛT 2021/  29 AV 5781

CHABBAT MEVARKIM ET HAHODECH

ROCH HODECH ELOUL :DIMANCHE ET LUNDI

ELOUL= ANI LE DODI VE  DODI LI 

 

Bon anniversaire à Elie Saleh et Mordechai Joshua Hadid

La quatrième section du Livre du Deutéronome poursuit le deuxième discours d’adieu de Moïse au peuple juif. Moïse commence par exhorter le peuple à voir (Réeh, en hébreu) que D.ieu lui a donné le choix entre une vie de bénédictions et une vie de malédictions ; à lui de choisir.

Hazkarot:

 

Abraham Sayegh (zl) (père de Mino Emile Sayegh

Moshé Ben David Maslaton  (zl) père de Solly Maslaton

Chehade Hadid (zl) père de Marc Hadid 

Victor Halabi(zl)  Chabbat shiva -oncle de David Hasson 


 

Réeh - en bref

Deutéronome 11, 26 - 16, 17

 

« Vois, dit Moïse au peuple, je présente devant vous aujourd’hui la bénédiction et la malédiction » : la bénédiction qui résultera de l’accomplissement des commandements, et son contraire, de leur abandon. L’une et l’autre seront proclamées sur le mont Guerizim et sur le mont Ebal, quand le peuple aura traversé le Jourdain.

Le Temple devra être établi « au lieu que D.ieu choisira pour y faire demeurer Son nom ». Le peuple y apportera ses sacrifices ; nulle part ailleurs on ne pourra faire d’offrandes à D.ieu. Il reste permis d’abattre, en dehors de ce lieu, des animaux, simplement pour en manger la viande. Toutefois le sang (qui est versé sur l’autel dans le Temple) ne doit jamais être consommé.

Un faux prophète ou celui qui entraîne son prochain à servir les idoles doit être condamné à mort ; une cité idolâtre doit être détruite.

Les signes qui permettent d’identifier les poissons et les animaux cashers, ainsi que la liste des oiseaux non-cashers sont répétés. (Ils avaient d’abord été mentionnés au chapitre 11 du Lévitique.)

Un dixième de toutes les productions devra être consommé à Jérusalem ou bien être vendu pour de l’argent, lequel servira à acheter de la nourriture à Jérusalem pour y être consommées sur place. Certaines années, cette seconde dîme est donnée aux pauvres. Les premiers-nés du gros et menu bétail doivent être offerts dans le Temple et leur chair est consommée par le Cohen (prêtre).

La mitsva de charité oblige un Juif à aider son prochain nécessiteux par un don ou un prêt. L’année sabbatique (qui intervient tous les sept ans), toutes les dettes doivent être abandonnées.

La paracha s’achève avec les lois régissant les Trois Fêtes de pèlerinage – Pessa’h, Chavouot et Souccot – durant lesquelles chaque homme doit venir « voir et être vu » devant D.ieu au Saint Temple.

 

 

THOUGHTS FROM MAYER SASSON

The importance of charity

 

"You shall fear G-d…" (10,20)

 

Rabbi Shimon the son of Chalafta once attended a feast after a circumcision. At the end of the meal on his way out, he met the Angel of Death laughing. Rabbi Shimon said to him, "Why are you laughing?" The Angel of Death answered him, "Because at the meal the father of the baby announced that he is saving the remnants of the wine from the meal for the baby's future wedding. And I know that the baby's time has been allotted to less than thirty days, and so I am laughing."

Rabbi Shimon asked him, "How do you know that?"

The Angel of Death answered: "I have a notebook where the allotments of the lives of all creatures are written and that is what is written there."

Rabbi Shimon said to him, "If so, tell me - how many years will I live?"

 

The Angel of Death said to him, "About you and people like you I don't know because every day you toil in Torah and give charity and for that G-d adds days and years to you. With one act of charity several years are added on to you, so how will I know the time of your death?"

Rabbi Shimon said to him, "May it be G-d's will that just like you do not control your notebook so you will not have permission to transgress what we say."

Rabbi Shimon prayed for mercy for the baby and indeed the baby grew and lived for many years.

 

On the words "And He will give you mercy and He will have mercy on you" it says in the Gemara: - A person who has mercy on others- from Heaven they will have mercy on him; and one who doesn't have mercy on other people – from Heaven they do not have mercy on him." Likewise it says in the Midrash; "Charity is great for from the day the world was created until now the world stands on charity; and whoever gives much charity is praiseworthy and he saves himself from the verdict of Gehinom."

 

Concerning the importance of the virtue of charity our Sages ob'm said, "And charity saves from death"- in other words, even if, G-d forbid, it was decreed upon a person to die, the charity (called דמים) that a person gives are in exchange for the blood (life) that he, G-d forbid, had to pay up with his body.

 

We must know that by our opening our hands to give charity we arouse two openings above in Heavenm, as it says, ""But rather open wide פתח תפתח your hand unto him"  - two openings – as if the opening of G-d's Hand to bring livelihood and the opening of His Hand to give life.

On this G-d said to Moshe "I shall be as I shall be" – Just as you are with Me, so will I be with you. If Jews open up their hands and give charity – I too will open up My Hands (Midrash Agadah).

May we always remember what it says in the Rambam (Gifts to the poor): "A person does not become poor from (giving) charity. That which a person gives for the mitzvah of charity, he takes immediately in This World, more than he gave; for those who pursue charity, G-d Gives them money from which to give charity."

 

SHABBAT SHALOM!!

 

 

 

L’emplacement de Jerusalem

 

Un des versets de la Paracha (Deutéronome 12, 5) nous enjoint de servir Dieu "uniquement à l'endroit que l'Éternel votre Dieu aura adopté".

Cet "endroit" est le mont Moriah à Jérusalem, l'emplacement du saint Temple.

C'est à cet endroit même qu'on eut lieu plusieurs des événements les plus importants de l'histoire: c'est là que Noa'h a offert un sacrifice en sortant de l'Arche; c'est aussi à cet endroit qu'Avraham a attaché son fils Its'hak sur un autel et c'est aussi la place ou Jacob rêva des anges montant et descendant d'une échelle. Tous ces événements ont eu lieu à l'endroit que Dieu choisit. 

Mais pourquoi ne pouvons-nous pas choisir notre "endroit" nous même?

Approfondissons un peu plus le sujet. Le verset nous explique qu'il faut construire le Temple à l'endroit que Dieu choisit, mais qu'il faudra "le chercher". Bien que nos ancêtres y aient établi une connexion profonde avec Dieu et qu'ils ont établi les règles de base, nous, nous devons malgré tout le redécouvrir. Et c'est en partant de la structure traditionnelle, avec effort et dévouement, que nous arriverons à nous l'approprier. 

Na'hmanide explique qu'à l'époque du Temple il n'y avait pas de système de signalisation pour guider les gens vers Jérusalem. Chaque individu se devait de chercher le concept de Jérusalem, en se demandant "Ou est Jérusalem?" 

En fait, le Talmud nous raconte que lorsque le Roi David avait commencé à planifier la construction du temple, il ne savait pas où le construire! Bien qu'étant un endroit riche en événements, David dut effectuer des recherches poussées dans les versets des prophètes pour trouver l'emplacement exact du mont Moriah. 

Oui, il est vrai que les traditions du judaïsme tel que manger cacher, observer le Chabbat, et prier dans le texte sont précises et détaillées. Mais tout cela n'est que la structure du judaïsme. Son essence, c'est ce que l'on est prêt à investir de nous-mêmes. La spiritualité juive se trouve à l'endroit que Dieu choisit, mais c'est à nous de la rechercher. (aish.fr)

 

 

 

PARACHAT REEH AND ROSH HODESH ELUL

 In parashat Re'eh, “See”, Moshe set before the Israelites the choice between blessing and curse. They will be blessed when they fulfill G‑d’s commandments, and they will be cursed if they abandon the mitzvot. Moshe instructed the Israelites in the laws that they were to observe, including the law of a single centralized place of worship, a Temple should be established in “the place that G‑d will choose to make His name there”, where the people will bring their sacrifices to Him. It is forbidden to make offerings to G‑d in any other place.

Moshe warned against following other gods and their prophets and set forth the laws of kashrut, tithes, the mitzvah of charity obligates a Jew to help the needy with a gift or loan. On the Sabbatical year (occurring every seventh year), all loans are to be forgiven. All indentured servants are to be set free after six years of service, firstborn cattle and sheep are to be offered in the Temple, and their meat eaten by the kohanim (priests), and the law of the three pilgrimage festivals: Passover, Shavuot and Sukkot, when all should go to “see and be seen” before G‑d in the Holy Temple.

We read Parashat Re'eh during the week of Rosh Hodesh  Elul, the twelfth month of the civil and sixth of the religious year, a time of repentance, a time to search one’s heart and draw close to God in preparation for the coming Day of Judgement, Rosh Hashanah, and Day of Atonement, Yom Kippur.

The Hebrew word “Elul” can be an acronym for the phrase “Ani L’dodi V’dodi Li”- “I am my beloved’s and my beloved is mine”. Rabbi Shneur Zalman of Liadi compared, by way of analogy, the month of Elul to a king visiting his peasants in the field before returning to his palace.

During the month of Elul, leading up to the High Holy Days, it is customary to blow the shofar every morning (except on Shabbat) from Rosh Hodesh Elul (the first day of the month) until the day before Rosh Hashanah. The blasts are meant to awaken one’s spirits and inspire him to begin the soul searching which will prepare him for the High Holy Days. During Elul, we’re granting and asking for forgiveness. During Elul we recite selichot (special penitential prayers) every morning (Sephardi tradition).

During the month of Elul we wishes that the recipient have a good year. The standard blessing is “K’tivah VaChatima Tovah” (“a good writing and sealing [of judgement]”), meaning that the person should be written and sealed in the Book of Life for a good year. Tradition teaches us that on Rosh Hashanah, each person is written down for a good or a bad year, based on their actions in the previous one, and their sincere efforts at atoning for mistakes or harm. On Yom Kippur, that fate is “sealed.”

In parashat Re'eh, “See”, Moshe set before the Israelites the choice between blessing and curse. They will be blessed when they fulfill G‑d’s commandments, and they will be cursed if they abandon the mitzvot. Reeh, may we all see, seek and sealed in the book of life. Kol Tuv.

 

   

L’ENFANT UNIQUE DE DIEU

Moïse prescrivit ensuite au peuple juif la façon dont il doit se distinguer des autres peuples pour demeurer fidèle à la mission confiée par D.ieu. Ces prescriptions comprenaient les lois ayant trait à la  mutilation corporelle et à la Cacherout (c’est-à-dire les aliments permis et les aliments interdits).        בָּנִים אַתֶּם לַה' אֱלֹקֵיכֶם וגו': (דברים יד:א)

[Moïse dit au peuple juif :] « Vous êtes les enfants de D.ieu. » Deutéronome 14,1

Selon le mot de Rabbi Israël Baal Chem Tov, le fondateur du ‘hassidisme : « Chaque Juif est aussi précieux pour D.ieu que l’est un fils unique né à des parents à un âge avancé – et de fait, encore plus précieux. »

D.ieu créa le monde par égard pour le peuple juif – c’est-à-dire, pas uniquement par égard pour le peuple juif à titre collectif, mais par égard pour chaque individu juif. Aussi devons-nous vivre notre existence comme si le monde entier avait été créé pour chacun de nous individuellement et qu’il attend notre contribution unique à sa destinée.1(chabad.org)

 

 

 

WHAT ARE  SELICHOT

While most Jewish services are held during the day or early evening, High Holiday Selichot are the exception, held in the wee hours of the morning. Drawing from a plethora of biblical verses and rabbinic teachings, they are a soul-stirring introduction to the Days of Awe.

In Ashkenazic tradition (the focus of this article), the first night of Selichot is the biggie, held after midnight on a Saturday night before Rosh Hashanah.1 In some larger congregations this service is led by a cantor and choir, and can take well over an hour. In smaller, more informal congregations, it may take less time than that. All subsequent Selichot are conducted just before morning prayers, generally with less fanfare.

The actual Selichot are a collage of Torah verses and poetically written Hebrew works in which we ask G‑d to forgive us on a personal and communal level. An oft-repeated phrase is the “13 Attributes of Mercy,” which G‑d revealed to Moses at Sinai as the key to forgiveness. This is the core of the entire service, and since it is considered a communal prayer, you may say this line only when praying with a congregation. (When praying alone, some also omit the Aramaic paragraphs toward the end of the service, unless they are reading a translation, in which case all agree that they may be said.)

For most of Selichot, the leader chants the first and last line of each paragraph, allowing the congregation to read most of the paragraph to themselves.

When Are Selichot Said?

We start saying Selichot several days before Rosh Hashanah. According to Ashkenazic custom, the first Selichot are recited on Saturday night after “halachic midnight,”and a minimum of four days of Selichot must be observed. Therefore, if the first day of Rosh Hashanah falls on Thursday or Shabbat, Selichot start on the Saturday night immediately preceding the New Year. If Rosh Hashanah falls on Monday or Tuesday,2 Selichot commence on the Saturday night approximately a week and a half before Rosh Hashanah. Starting on the Monday morning following the first midnight service, Selichot are recited daily before the morning prayers until Rosh Hashanah (except on Shabbat, since the penitential prayers are inconsistent with this peaceful, joyous day).

Sephardim recite Selichot throughout the entire month of Elul.

Throughout the Year

Although the focus of this article is on the pre– (and post–) Rosh Hashanah Selichot, it should be pointed out that there are versions of Selichot to be said as part of the morning service on the communal fast days of Tzom Gedaliah, 10 Tevet, Taanit Esther and 17 Tammuz (but not the 9th of Av).

There are also special Selichot for those who have the custom of fasting on Behab (Monday, Thursday and Monday shortly after Sukkot and Passover), and even texts to be said in a case of drought or when children are ravaged by plague.

On Yom Kippur, the day devoted to forgiveness, every prayer is followed by Selichot.

There are many more piyutim than those that appear in any given service. Different communities made their own selections of which piyutim to recite, and thus evolved a variety of customs or versions for the Selichot. The various texts were originally local choices, but once a custom is adopted on a communal level, one is bound to follow his community’s custom and cannot change it by omitting, adding or exchanging piyutim.3

The Midrash relates that King David was anguished when he prophetically foresaw the destruction of the Holy Temple and the cessation of the offering of the sacrifices. “How will the Jews atone for their sins?” he wondered.

G‑d replied: “When suffering will befall the Jews because of their sins, they should gather before Me in complete unity. Together they shall confess their sins and recite the order of the Selichot, and I will answer their prayers.

(chabad.org)





 

RE’EH SUMMARY

 

 The parasha begins with Hashem telling us that if we listen to his ways we will be blessed, and if not, we will be cursed. Hashem then tells Benei Yisrael about the sanctity of the land, and that they must destroy all idols to preserve this sanctity. We are also warned against false prophets, and those who entice others to idol worship. Hashem calls Benei Yisrael a treasured people. We are also told what foods may and may not be eaten. The parasha continues with the laws of Maaser Sheni. All Jews had to take one tenth of their produce to be eaten in Jerusalem. If one had so much produce or if he lived too far, that it would be too difficult to take all the produce to Jerusalem, he may sell it and use the money to buy new foods when he arrived in Jerusalem. Next, the parasha mentions the Maaser Ani. Every third year (of the seven year cycle) everyone must set aside one tenth of the produce for poor people. Then the Torah goes on to teach the laws of the Shemita year. Every seven years is a Shemita year. Every creditor must release his 5 debtors from any loans he may have lent in the past seven years. If the creditor did not collect before the Shemita, he may no longer collect the debt. Afterwards, the Torah teaches about Tzedaka (Charity). We are commanded to give charity to every pauper that asks for it. If someone asks for something and you can help him, you must. There is a law that loans not paid by the Shemita year are annulled. The Torah teaches that if someone needs a loan (which happens to be the highest form of charity) one may not say to himself that he is not going to give the loan for fear that since the Shemita year is approaching, he may not have time to collect before the loan becomes null. We are commanded to be merciful and always help our fellow Jews. The reward for giving charity, which includes loans, is Hashem’s promise to never put one in a situation where he would be on the receiving end. Even a pauper who collects Tzedaka must give to anyone possibly even less fortunate than himself. The Torah continues with these laws of helping those who are less fortunate. If one owns a Hebrew slave he must free him after six years of service. When he frees him he cannot send him away empty-handed. He must give him many gifts. If the slave enjoys living with the master, and does not wish to leave, you must pierce his ear and he becomes your slave for life (or till the Yovel (Jubilee) which is every fifty years). The Torah seems to discourage this option. We are then commanded to sanctify the first born of all our animals. We are not allowed to use them for any type of labor. We must take them to Jerusalem, to sacrifice and eat them there. The only exception is if the animal has a physical defect, in which case it may not be sanctified. Then, the Torah talks about the Holidays. It starts off with Pesach and the commandments of eating the Passover Sacrifice, the prohibition of eating Hametz, and the commandment to eat Matza. Next is the commandment of counting the Omer and Shavuot. Then the Torah goes on to explain some of the laws of Sukkot. We are also commanded to be happy and rejoice during the holidays. The parasha concludes with the commandment to go to the Bet Hamikdash on these three holidays, and to bring a gift to Hashem. 






 

RE’EH QUIZ

 

 Q. What forms of idol worship are punishable by death? A. Slaughtering or burning a sacrifice on an altar, pouring libations, prostrating oneself, and any service which is the normal manner of worshipping that idol.

 

 Q. Who has the primary responsibility of inflicting the punishment on one who tried to entice others to worship idols? A. The person who the guilty one attempted to entice. 

 

 Q. Why did the Torah change its mode of expression from "that" to "if"? In the beginning of Parashat Re'eh, Hashem tells the Jewish People, "See, I am placing before you a blessing and curse. The blessing, asher (that) you guard the Mitzvot... and a curse ‘im’ (if) you do not guard the Mitzvot..." (11:26-28). A. The Torah teaches that Hashem is ready to grant the blessing immediately. He requires only that the people fulfill their "part of the deal" by upholding the Torah. The curse, on the other hand, He is not as ready to give. 

Only if the jewish people violate the Torah will Hashem then be forced to activate the curse 


 

YIDDISH PROVERBS

 

The truth comes out like oil on water.

A hint hits harder than the truth.

The worst peace is better than the best war.

The sun shines brighter after a rain.

The world is beautiful but people make it ugly.

Before you utter a word you are the master. After words you are a fool.

With another's common sense one cannot liv

He who hesitates is lost." 

"Every way up has its way down." 

"Jack of all trades, master of none."

"If you sit at home, you won't wear out your boots!"

"If you stay at home, you won't wear out your shoeS



 

THE SHABBAT SMILE 

 

When his computer began to act up, a man called his local computer repair shop – Chaim’s Computers.

The clerk said: "From your description of the problem, your computer probably only needs an antivirus program. It will cost you $50 to have it done here so really you'd be better off reading some information online and doing it yourself for free."

Pleasantly surprised by the clerk's honesty, the man said: "Does your boss know that you discourage business?"

"Who, Chaim?" asked the clerk sheepishly. "It's actually his idea. We usually make more money on repairs if we let people try to fix things themselves first."

----------------------------------------------------

Chaim Yankel from Chelm was beside himself. He phoned the police to report that thieves had been in his beloved car.

"They've stolen the dashboard, the steering wheel, the brake pedal, even the accelerator," he moaned.

Five minutes later the phone at the police station rang again. It was Chaim Yankel again.

"Sorry," Chaim Yankel said. "I just realised I got in the back seat by mistake."

---------------------------------------------------------

 

Benjamin goes to see Rabbi Levy. "Rabbi," he says, "my life is in ruins. My Judith has left me and she's taken our children and our dog with her. She has also taken all my money and my car and as a result my business is in ruins. Please help me Rabbi, I don't know what to do."

After a few minutes thinking about the problem, Rabbi Levy replies, "Okay Benjamin, here is what you should do. Go home and open up your Bible to any page. Point randomly anywhere on that page and whatever it says, you must do. Do you understand?"

"Yes Rabbi," replies Benjamin, "I'll try."

So Benjamin goes home, takes his Bible from his bookcase, sits down with it, opens it to a random page, points and reads.

Six months later, Benjamin goes to see Rabbi Levy again. "Rabbi," he says, "since I saw you last, I've become a new man. I've remarried and become very successful in my business. I've even got a new dog and called it Levy after you. So I want to thank you Rabbi for the advice you gave me. It changed my life."

"If you don't mind me asking," says Rabbi Levy, "I've got a bad memory. What did I suggest you do that helped you so much?"

"Well Rabbi, you told me six months ago to open my Bible to any page, point, and to do what it says."

"So what did it say?" asks Rabbi Levy.

"Chapter 11," replies Benjamin.

 

---------------------------------------------------------------

 

LE SOURIRE DU CHABBAT

 

BLAGUE SUR LA FORCE DE LA PRIÈRE


 

Un moine bouddhiste, un rabbin et un bon vieux curé français font un pique-nique au bord d’un lac…

Ils discutent de la force de la prière.

Le moine prend un exemple :

« J’étais en prière dans la montagne l’année passée… quand une colonie de fourmis rouges s’est avancée vers moi. J’étais coincé entre le précipice et la paroi, mon mulet m’empêchait de faire marche arrière… J’ai prié, prié, prié… et je suis entré en lévitation. Les fourmis sont toutes passées sous moi sans me toucher !»

Le curé poursuit :

« Je taquinais le gardon dans ma barque sur le lac quand une tempête furieuse s’est levée. Des vagues de 3 mètres s’avançaient vers mon embarcation. J’ai prié, prié, prié… et tout autour de moi, sur 20 mètres, l’eau est restée calme !»

Le rabbin explique alors :

« J’étais dans la rue il y a quelques jours. Quand je vois à 2 pas devant moi un billet de 100 Euros. Mais c’était sabbat et je ne pouvais pas le ramasser. J’ai prié, prié, prié !… et tout autour de moi, sur 20 mètres, on était lundi !»…

---------------------------------------------------------------

 

 

Après quelques années de vie commune, un jeune homme décide de se marier avec sa petite amie.

Comme il n’est pas du tout au courant des traditions, à la fin de la prière , il s’approche du rabbin  et lui demande :

- Excusez-moi Rabbi , je sais qu’il est dans la tradition que les jeunes mariés fassent un don au rabbin  qui a  célébré le mariage, mais je ne sais pas ce que les gens donnent en général.

Le rabbin  lui répond dans le creux de l’oreille :

- En général, c’est en fonction de la beauté de la mariée. Plus elle est belle, plus la somme est élevée.

A ces mots, le jeune marié se tourne vers sa femme. Il hésite quelques instants, plonge la main dans sa poche et tend une pièce de deux dollars au rabbin 

Le rabbin  compatissant, lui dit :

- Ne bougez pas, je vais vous rendre la monnaie……

 

 

CHABBAT CHALOM         MAGHEN ABRAHAM 

David Hasson

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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Sun, November 28 2021 24 Kislev 5782