Bonjour / Hello [nickname_else_first_name],
Table of contents
1) KIPPOUR SCHEDULE @ HAMPSTEAD
2) Kapparot Halakha (Torahbox)
3) Thoughts onYom Kippour (Mayer Sasson)
4) Parashat Hashavoua (Archives: Rabbi Yehuda Cohen)
5) Halakhat Hashavoua (Archives: EMil Khdoury z'L)
1) KIPPOUR SCHEDULE @ HAMPSTEAD
We would like to thank everyone (over 100 people) who joined us for Rosh Hashana Services.
Please find the following Yom Kippour schedule
Wednesday September 15th / Mercredi le Le 15 Septembre.
Selichot Erev Yom Kipur 6:30 Am followed by Shacharit and Hatara in Tent/ suivi par Shaharit & Haftara à la Tente.
Mincha Gedola - A Determiner / To determine.
Candle lighting 6:47pm Allumage des Bougies
Fast begins at 6:47pm Commencement du Jeûne
Kol Nidrey 6:45 PM
LE JEUDI 16 Septembre, 2021 / THURSDAY SEPTEMBER 16th, 2021
Shacharit 8:30AM
Followed by Mousaf & Mincha / Suivi par Moussaf & Minha
Neila 6:15 PM
Shofar 7:50 PM
Fast ends at 7:50pm Fin du Jeune.
2) Kapparot Halakha
Avant le jour du pardon, il est de coutume d'accomplir une expiation symbolique de nos fautes et celles de nos proches, à l'aide d'un poulet que nous faisons tourner autour de la tête en récitant un texte approprié
Par le mérite de la Tsédaka (don) que nous effectuons, nous rachetons nos fautes et demandons à D.ieu d'expier ainsi nos pêchés.
Le plus grand kabbaliste de tous les temps, le « Ari Zal », recommandait toujours de réaliser les Kapparot afin qu'ells contribuent à une bonne année, pleine de réussite matérielle et spirituelle ainsi qu'une bonne santé.
Aujourd'hui, la coutume est d'effectuer cette expiation des Kapparot par une Tsédaka : de l'argent qu'on remet aux pauvres (Choul'han 'Aroukh 605).
https://www.torah-box.com/kapparot?utm_source=fb&fbclid=IwAR1Gm2qTVva3E7CUCoQC2NxTOSMKAH-1ma584cXynqT-B7pp6Px350cuDt4
3) Thoughts on YOM KIPPOUR (Mayer Sasson - Published in S&P Bulletin)
VAYELECH – YOM KIPPUR
Turn white like snow
"Go please and argue, G-d will say, if your sins will be scarlet they shall turn white like snow. If they will be red… they will be like wool. (Yeshaya 1, 18)
On this verse in Yeshaya the holy Mekubal Rabbi M.A. of Pano ob'm said: This verse is surprising. When a person has a claim against his friend, it is clear that he will invite him to court to have him charged by law; but here G-d, Master of the Universe says to Israel: "Go please" a soft tone of request. Even more surprising is the fact that G-d says to Israel; "Come argue" for "if your sins will be scarlet" I will purify you from these sins until "they shall turn white like snow".
We therefore must understand: If G-d wants to clean away Israel's sins, why does He say "Please go argue"? What benefit will there be from arguing with Israel?
Rabbi M.A. of Pano says: It says in the gemara that a person is judged by the majority. If he has more credits than sins, the minority of his sins is not considered and he is considering righteous and comes out innocent in the judgment.
However, sometimes prosecution is aroused on Israel if they have a minority of mitzvahs and a majority of sins and the prosecuting angels demand from G-d that he punish Israel.
For this G-d has a wonderful idea which is: "Go please and argue, G-d will say…". Rabbi M.A. of Pano explains: We have learned a clear halacha: How do we know that if two people came to be judged and one is dressed in rags and the other is dressed in stately clothing costing a hundred, that the wealthy man is told "Dress like him (the pauper) or dress him like you"? Because it says "You should distance yourself from lies". The halacha is ruled that the wealthy man is told to dress like the pauper or have the pauper dress like him so that the pauper should not feel like holding back his arguments upon seeing the wealthy man dressed stately while he is dressed in rags.
We know that the Children of Israel are judged before G-d in two manners. In the first manner G-d is the Judge over Israel for all their deeds, good or bad. In the second way G-d is the Contestant who comes to bring charges against the Children of Israel in a judgment before the Heavenly Court, the Sanhedrin in Heaven – and their role is to hear G-d's claims against Israel.
We know that G-d's clothing is as if white, compared to Israel, if they have sinned, whose clothing is red like scarlet, alluding to sins.
Therefore, when G-d wants Israel to come out innocent in the judgment according to the Torah, he says to them, "Go please and argue", in other words, I will not be a Judge over you; please go with a request to the Heavenly Court and we will argue before them about your sins. Now, according to the halacha, the Heavenly Court must, as if, say to G-d, after seeing Him dressed in white like snow and Israel dressed in scarlet clothes: Either You put on clothes like Israel (red) or clothe Israel with white clothing like You.
And since it is unheard of G-d should wear red clothing that alludes to sins, He will have to remove Israel's red clothing and clothe them in clothing that is white as snow and thereby He will purify them from their sins.
And that is what G-d says to Israel: "Go please and argue, G-d will say, if your sins will be scarlet they shall turn white like snow." Since G-d wants Israel to come out innocent in the Judgment, He says to them, "Go please and argue" – Come let us go to the Heavenly Court for them to hear My claims against Israel and then I will have to whiten their sins because the two litigants must wear the same clothing, and they will therefore come out innocent in the Judgment.
4) PERASHAT HASHAVOUA is from the archives
By/Par : Rabbi YL Cohen
He is a Lebanese Jewish Rabbi living in Australia
PERASHAT VAYELECH
This was the last day of Moshe’s life. He was 120 years old and would die without entering the beloved Promised Land. He revealed that Yehoshuaa had been chosen as his successor who would lead the people successfully to the Promised Land. In the presence of the entire assembly, Moshe urged Yehoshuaa to be strong and courageous and to place his trust in Hashem. Moshe then committed the Law to writing and delivered it to the Kohanim/Priests and the Elders. When a king is appointed over Israel, he would be charged with reading it publicly on Succot during the Shemittah/Sabbatical year when the Israelites assembled at the Sanctuary. The Book of the Law, written by Moshe, was to be placed by the Levites at the side of the Aron Hakkodesh to bear witness against Israel if they were ever to deviate from its teachings. Then Moshe was told to assemble the people to teach them the passages of the song of ‘Ha’azinu’ which will be a reminder of the consequences of turning against Hashem.
In this last call, Hashem gave Moshe the last of the 613 Commandments of the Torah: to transcribe the laws that he has so patiently taught. Debarim Midrash Rabba 9:4 tells us that Moshe wrote 13 Torah scrolls. Twelve of them he distributed to the Tribes (one for each Tribe) and the 13th he gave to the Levites to place it on the side of the Aron Hakkodesh.
The writing of a Sefer Torah first fulfilled by Moshe was then to become a mitzvah on all Jews for all generations. However, this was not the sole purpose of transcribing the Torah as the Divine intent is very clear: “So now, write this song for yourselves, and teach it to the Children of Israel, place it in their mouth..”(Debarim/Deuteronomy 31:19)The commandment of the transmission of the Torah is of twofold nature: it involved on the one hand, the technical transcription into writing in some form of scroll or tablet. But that is not sufficient as we are told further ‘lammedah/ teach it’ and ‘simah befihem/ put it in their mouths’. The Torah should not be written and filed away but it should be written, read and heard. It should be transmitted and taught orally from father to son, from teacher to student and from generation to generation. By doing that, the Torah becomes not a dead book but a living word. This is a very important concept in Judaism. Knowing about Judaism is not enough. We should accept that the Torah is not only of the past, but by teaching it to our children, it becomes the most important and vital part of the present and of the future.
Haphtarah: (Hosea 14:2-10, Joel 2:11-27 and Micah 7:18-20 Shubah Yisrael)
The Shabbat that falls during the Ten Days of Repentance (i.e. between the New Year and Yom Kippur) is called Shabbat Shubah after the 1st word of our Haphtarah. It is related to this time of the year as it is a call for repentance.
Halachah Corner:
A female or male child who is younger than 9 years does not need to fast on Yom Kippur. (Yalkut Yosef Part 5 Page 92)
Quiz of the last week: What eternal witnesses are used to testify against Israel when the people sin? Answer: Heaven and Earth
Quiz of the week: According to Rashi, what is the meaning of hayyom/today in the 2nd verse of our Perashah?
Jewish Joke:A visitor came to Israel and saw the Western Wall. Not being too versed in religious aspects, he inquired of another tourist about the significance of the wall. The other tourist explained, "This is a sacred wall. If you pray to it, G-d may hear you."
The visitor walked close to the wall and started to pray.
"Dear L-rd," he said, "bring sunshine and warmth to this beautiful land."
A commanding voice answered, "I will, My son."
The visitor said, "Bring prosperity to this land." "I will , My son."
"Let Jews and Arabs live together in peace, dear L-rd." The voice answered, "You're talking to a wall."
5) HALAKHAT HASHAVOUA is from the archives
By/Par : Emil-Benyamin Khadoury z'L (2010)
Posted WEEK OF SEPTEMBER 26th 2006
YOM KIPPUR
Yom Kippur is a day designed to bring Jews closer to G-D and encourages return to him through the process of Teshuba(repentance).During the time of Beit Hamikdash(TheTemple)the service of Yom Kippur was focused around the Kohen Gadol,today each individual focuses on his personal Avodah(service to G-D) ,it is a day of numerous prayers,most revolve around the central theme of Teshuba.Jews everywhere find a connection to Judaism through Yom Kippur,This holy day bring more Jews to Synagogue than any other day.
The laws of Yom Kippur include all of the work restriction found on Shabbat,in addition there are 5 Innu-im(affictions),which a person not allowed to do,these are :Eating or Drinking.Washing one's body,Annointing one's body,Wearing leather shoes,and Marital relations.the most famous restriction is ,of course,fasting.which help us to surpass our physical natures and focus completely on the spiritual through our prayers.One should fear the judgment of G-D,whose verdict is eternal.
May we all emerge from Yom Kippur with a complete Teshuba and merit a year filled with good health,and happiness.
Va-alekem Tabo Birkat Hatob
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Emil(Benyamin) Khadoury
