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UPCOMING THIS WEEK
CELEBRATIONS
MABROOK!!!
Lynn Cohen
on her Birthday
HAZKAROT
HAZKARAH
Edouard Kerub z'L
Father of Fortune Argalgi
NOTICES
________________________________________________ THe community offers it's condolences to the Chemtob FAMILY ON THE PASSING OF Liliane Farhi z'L ___________________________________________________
THe community offers it's condolences to the Dahan FAMILY ON THE PASSING OF Sol Dahan z'L __________________________________________________
2) Halakhat Hashavoua (Halakhot related to day to day life) By Hazzan David Azerad -Penitential Fasting - Peninei Halacha
3) Holy Jokes!
4) For KIDS
This Week's Parasha Insight with Rabbi Eli Mansour
Parashat Ki-Tabo: Reading the Curses
Parashat Ki-Tabo is famous for the section known as the "Tocheha," which describes the Kelalot (curses), the horrific calamities that threaten to befall Beneh Yisrael if we forsake God’s commands. A similar section appears earlier in the Humah, in Parashat Behukotai, toward the end of the Book of Vayikra.
The Gemara notes a number of differences between the two sections. One difference is that the curses in Parashat Behukotai were dictated by God, whereas the curses here in Parashat Ki-Tabo were initiated by Moshe. Of course, God agreed with every letter, and it was thus all included in the Torah. But the curses in this Parasha were originally said by Moshe, and not by the Almighty.
At first glance, it seems very strange that Moshe would compose such horrific curses. Moshe Rabbenu was always our nation’s greatest advocate, interceding to God on our behalf and trying to secure a favorable judgment for us. It seems "out of character" for Moshe to warn of such dreadful and frightening catastrophes.
To understand Moshe’s intent in formulating these curses, let us first consider another comment of the Gemara. The Gemara teaches that Ezra, the leader of the Jewish people at the beginning of the Second Temple era, instituted that the curses of Parashat Ki-Tabo should be read every year in the final week or two of the year, before Rosh Hashanah. The reason, the Gemara explains, is "Tichleh Shana U’kelaloteha" – "the year should end along with its curses." We read the curses when the year ends to express our hope that just as the year is coming to an end, the curses that threaten us should likewise come to an end.
How does reading the curses help us ensure that they will end?
We might compare reading the curses to other forms of reading and study, such as studying about the Korbanot, the sacrifices brought in the Bet Ha’mikdash. Even without a Mikdash, when we cannot offer Korbanot, we can still gain access to the power and effects of the sacrifices by learning about them. This is why we include the Korbanot section in our daily prayer service. By learning about the sacrifices, we are considered as though we have actually offered them, and we thus gain the advantages of sacrifices despite our inability to place animals upon the altar. This applies to the Kelalot, as well. When we study the dreadful curses in this Parasha, we are considered to have actually experienced them – even though we have not actually gone through this suffering. Reading and learning the Kelalot is thus very beneficial for us, as it helps us avoid having to actually endure them. Even if, Heaven forbid, we are deserving of suffering, we can study this section in lieu of punishment.
This is why Ezra had us read the Kelalot right before Rosh Hashanah. As we stand in judgment before God, we can tell Him that even if we have sinned and failed, we should be considered as having already endured punishment, since we’ve read and studied the curses of Parashat Ki-Tabo. This is why many great Sadikim listen very intently to the reading of the Kelalot, keenly aware of just how powerful and beneficial this study is.
And this might be why Moshe Rabbenu wrote these Kelalot in the first place. He was not trying to curse us, but to the contrary, to help us avoid calamity. He gave us this section for us to carefully read and study, so that we can be regarded as having endured this suffering and thereby earn atonement. The section of the Tocheha offers us the remarkable opportunity to achieve atonement for our sins without having to experience calamity and hardship. It is thus an invaluable asset, and an expression of immense love on the part of Moshe Rabbenu, who gave us this section to learn and probe as a means of averting calamity.
Halachot this week are selected and Translated by Hazzan David Azerad
Penitential Fasting - Peninei Halacha
In the past, many people fasted on Erev Rosh HaShana to accept suffering for their sins. When a sinner accepts suffering as part of repentance, he is granted atonement and exempted from more severe punishments warranted by his sins. The same applies to public fast days; they atone for sins and exempt the community from further punishment.
The Sages offer a parable:
To what can this be compared? To a city that owed a large amount of tax to the king. The king sent agents to collect it, but they were unsuccessful. The city could not pay because the debt was so large. What did the king do? He told his servants and soldiers, “Let’s go there!” By the time the king and his entourage had traveled ten parasangs, the residents heard of his journey and were frightened. What did they do? Their leaders went out to greet the king. He asked them, “Who are you?” They replied, “We are residents of such and such a city, the one to which you sent tax collectors.” He asked them, “What do you want?” They replied, “Please do us a kindness, as we have nothing to give.” He said to them, “For you, I will reduce the amount by a third.” As the king drew closer to the city, ordinary residents came out to greet him. He asked, “Who are you?” They responded, “We are people from such and such a city, to which you sent tax collectors, but we cannot pay. We ask that you take pity on us.” The king reduced the payment by another third. He got even closer, and all the residents came out to greet him, young and old. He asked them, “What do you want?” They responded, “Our master and king, we are not able to pay what we owe.” He forgave the final third.
The king in this parable refers to the King of kings, the Holy One, blessed be He. The people of the city are the Jews, who accumulate sins all year long. What does God do? He tells them, “Repent, starting on Rosh Ha-shana.” What do they do? On Erev Rosh Ha-shana, the leaders of the generation fast, and God forgives a third of the sins. From Rosh Ha-shana until Yom Kippur, individuals fast, and God forgives another third of their sins. On Yom Kippur, all Jews fast and beg for mercy – men, women, and children – and God forgives them completely. Thus we read (Vayikra 16:30), “For on this day, atonement shall be made for you to purify you of all your sins; you shall purify yourselves before the Lord.” (Tanḥuma Emor §22)
Since the Sages said that fasting before Rosh Ha-shana is very effective, most Jews in the medieval era fasted on that day (see the next section). So states Shulḥan Arukh: “It is the custom to fast on Erev Rosh Ha-shana” (581:2). Since the fast is not mandatory (as are the fasts which commemorate the destruction of the Temple), many fasted only half the day or until plag ha-minḥa (1.25 seasonal hours before sunset). They did not fast the whole day so as not to start the holiday in a state of deprivation (Rema ad loc..; MB 562:10).
Some people fasted for ten days, as Rema writes (ad loc..): “Those who are meticulously observant customarily fast for ten days, and it is proper to do so.” They would fast for six of the Ten Days of Repentance (as it is forbidden to fast on the two days of Rosh Ha-shana, Shabbat, and Erev Yom Kippur), as well as four days before Rosh Ha-shana.
In recent times, far fewer people follow customs that involve fasting; even on Erev Rosh Ha-shana, most do not fast. Some suggest that people are weaker and softer than they used to be, so it is not fair to demand that they deprive themselves as an expression of piety (Ḥayei Adam 138:1). The great Hasidic masters maintained that the primary mode of worship in our generations should be joyful, so customs that detract from joy should be avoided. If someone would like to maintain the custom of fasting on Erev Rosh Ha-shana but finds it difficult, he should give charity instead. The amount should be either what he would be willing to pay to avoid needing to fast, or, minimally, what he would spend for food on an ordinary day.
Bevirkat Shabbat Shalom Umevorach
David Azerad
3) HOLY JoKeS!!
Selection of funny snippets, loosely related to this weeks parashah or current events, to brighten your day
4) FOR KIDS
Click on the image to open the youtube video
LIFECYCLE EVENTS
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UPCOMING THIS WEEK
CELEBRATIONS
MABROOK!!!
David Hasson
On his Bar Mitzvah Anniversary
MABROOK!!!
Nina Rabih
on her Birthday
MABROOK!!!
Albert Sayegh
on his Hebrew Birthday
MABROOK!!!
Isaac Darwiche
on his Birthday
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Ivana Khadoury Rubin
on her Birthday
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Linda Argalgi
on her Birthday
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Mino Emile Sayegh & Lily Sayegh
on their Wedding Anniversary
HAZKAROT
HAZKARAH
Beki Refka Palaci z'L
for Morris Palaci
HAZKARAH
Moshe Harari z'L
Father of Viviana Mosseri
NOTICES
________________________________________________ THe community offers it's condolences to the Chemtob FAMILY ON THE PASSING OF Liliane Farhi z'L ___________________________________________________
THe community offers it's condolences to the Dahan FAMILY ON THE PASSING OF Sol Dahan z'L ___________________________________________________
THe community offers it's condolences to the BRaUNSTEIN/AZERAD FAMILY ON THE PASSING OF EMILE BRAUNSTEIN z'L ___________________________________________________ refua shelema to AHOUVA BAT MAZAL
2) Halakhat Hashavoua (Halakhot related to day to day life) By Hazzan David Azerad -The Days on Which Seliḥot Are Recited-Peninei Halacha
3) Holy Jokes!
4) For KIDS
This Week's Parasha Insight with Rabbi Eli Mansour
Parashat Ki-Teseh: Misvot and the Potato Chip Syndrome
One of many Misvot discussed in Parashat Ki-Teseh is the famous Misva of "Shilu’ah Ha’ken," sending away a mother bird before taking eggs from the nest. This Misva is followed by the Misva of "Ma’akeh," the obligation to place a parapet around one’s roof for safety: "If you build a new house, you shall construct a parapet for your roof" (22:8). The Midrash explains the juxtaposition between these two topics, teaching that the second is the reward for the first. Meaning, the reward for faithfully fulfilling the Misva of Shilu’ah Ha’ken is a new house, which necessitates the construction of a parapet. The Torah then proceeds to discuss several laws relating to farming, such as the prohibition against sowing two types of seeds together. This, too, the Midrash comments, is a reward. For fulfilling the Misva of "Ma’akeh," one is rewarded with a field which allows him to observe the Torah’s agricultural laws. Then, the Torah introduces the Misva of Sisit, the obligation to affix strings to the corners of one’s garment. Once again, the Midrash teaches that this is a reward. If one observes the Torah’s farming laws, then he is given the ability to obtain new, fine garments and fulfill the Misva of Sisit.
The point the Midrash is making is that one Misva leads to another. The reward for Shilu’ah Ha’ken is not simply a house – because a house that is not used for a higher purpose is not a reward – but rather the ability to perform Misvot with the house. And then, one is rewarded with a field, which provides opportunities for even more Misvot. And then one purchases new garments, and is able to do additional Misvot. Each Misva we perform ends up facilitating another one. And that Misva then brings us to yet another. We might say that Misvot are like potato chips. As we all know too well, it is impossible to eat just one potato chip. When we eat one, we then need another. And then another. Misvot work the same way. Once we perform a Misva, we will soon find ourselves involved in another one. A person’s friend drags him to a Torah class, and he finds it gratifying, and also makes some new friends. Soon enough, he is attending more classes and community functions, helping out friends, volunteering for community functions, and so on.
Why is this so? How does one Misva lead to another?
Our Rabbis teach us that every time we do a Misva, we create an angel. That angel looks to "repay" us for bringing him into existence by advocating on our behalf that we should have the ability to perform additional Misvot. This is the secret to the concept of "Misva Goreret Misva," that one Misva leads to another. Each angel we create by performing Misvot works to ensure that we will be able to perform more Misvot.
People involved in outreach, in trying to bring Jews back to religious observance, know this concept very well. Attempting to persuade somebody to drastically change his or her lifestyle is not likely to succeed. But what can and does work is encouraging somebody to perform one Misva, such as to observe one Shabbat, to participate in one Hesed project, or to attend one Shiur. The power of that Misva will naturally lead to yet another, which will then lead to another, and so on. It is that initial step which triggers the process of developing a full-fledged Torah commitment.
We must realize, however, that the converse is also true. Just as one Misva facilitates another, one sin facilitates another. When we commit a sin, we create an angel that seeks to lead us toward yet another sin. There’s no such thing as transgressing just once, as breaking the rules only temporarily and then immediately getting back on track. This is not how its works. If we violate the Torah once, we bring ourselves dramatically closer to another violation. And then to another. The "potato chip syndrome" is true regarding sins just as it is regarding Misvot.
We must never underestimate the power and significance of any action. A positive act will lead us along the path of more Misvot, while a negative act will lead us along the opposite path. Let us therefore always choose wisely, and put ourselves on the road of Misva performance, one Misva at a time, and we will then be rewarded with even more Misvot, and then some more, throughout our lives.
Halachot this week are selected and Translated by Hazzan David Azerad
The Days on Which Seliḥot Are Recited-Peninei Halacha
In Geonic times, the custom in both of the prominent yeshivot in Babylonia was to recite Seliḥot during the Ten Days of Repentance. In a few places, Seliḥot were recited during the entire month of Elul. By the end of the medieval era, Sephardic communities had accepted the practice of reciting Seliḥot throughout Elul (SA 581:1). On Rosh Ḥodesh Elul itself, though, Seliḥot are not recited (Responsa Rama Mi-Fano §79; Kaf Ha-ḥayim 581:1). As Rosh Ha-shana draws near, more and more people make sure to attend Seliḥot, and people are especially meticulous about doing so during the Ten Days of Repentance. The Ashkenazic custom is to begin reciting Seliḥot on the Saturday night before Rosh Ha-shana, provided that there will be at least four days of Seliḥot prior to the holiday. This means that if Rosh Ha-shana starts on Thursday or Shabbat, Seliḥot begin the Saturday night before the holiday, but if Rosh Ha-shana starts on Monday or Tuesday, Seliḥot begin the previous Saturday night.
While the Sages did not make reciting Seliḥot mandatory, it is the predominant Jewish custom. Nevertheless, one who finds it difficult to wake up for Seliḥot need not do so during Elul. During the Ten Days of Repentance, though, he should make serious efforts to recite Seliḥot, as these days are auspicious for repentance and forgiveness. (See Rosh Ha-shana 18a; MT, Laws of Repentance 2:6.) If one is unable to go to sleep early, and waking up for Seliḥot would result in his being too exhausted to fulfill his work obligations, then he should not wake up early, even during the Ten Days of Repentance. Rather, he should try to recite chapters of Tehilim, and during the course of the day he can recite those sections of the Seliḥot that an individual may recite alone. (See section 7 below.)
The accepted ruling is that even very diligent Torah scholars should recite Seliḥot (Birkei Yosef and Sha’arei Teshuva 581:1). Indeed, this is the custom in all yeshivot, even though reciting Seliḥot takes time away from Torah study. However, if one finds that waking up early makes him lose even more time than the time taken by the recitation of Seliḥot because he cannot concentrate on his studies later on, it is better for him not to wake up early for Seliḥot.
Bevirkat Shabbat Shalom Umevorach
David Azerad
3) HOLY JoKeS!!
Selection of funny snippets, loosely related to this weeks parashah or current events, to brighten your day
4) FOR KIDS
Click on the image to open the youtube video
LIFECYCLE EVENTS
Celebrate a lifecycle event with us by sponsoring a Kiddouch
MABROOK!!!
