We pray every week for the leaders of the Jewish Ministry,
Shabbat Shalom Newsletter
Resources:
• Website: https://jewishadventist-org.gcnetadventist.org
A must website. To subscribe to our newsletter. To download some resources (Hebrew Sabbath School, and other documents). To order the book “Comfort, Comfort my people…” and many other things. •
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Shalom Adventure Magazine online: www.ShalomAdventure.com
If you would like to read articles, watch videos, learn things about Judaism and Israel, this website is just for you. • Facebook: https://www.facebook.com/WJAFC: If you would like to share with people, this forum on facebook is a good place for that. • Photos on Google+: http://picasaweb.google.com/jewishadventist: We have posted a lot of pictures on Internet during the last years. Don’t hesitate to look at them.
The WJAFC provides:
• WebRadio: www.shema-israel-radio.com
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- Teaching for theological students - Help to plant new congregations. - Support for AdventistJewish dialogue with scholars and rabbis
If you would like to listen Jewish or Messianic songs. If you want to be used to ear modern Hebrew of the Apostolic Writings, it is the right radio to listen on the web. This website is the new resource provided by the Office of Adventist Mission of the General Conference of the Seventh-day Adventists. • Russian Website: http://www.boruh.info/ This website is in Russian, many articles and the parasha are posted on it every week.
WJAFC Paris
A weekly Journal of information and training published by the World Jewish Adventist Friendship Center Under the umbrella of the General Conference —Office of Adventist Mission
Journal of Information and Training — Issue 649 — 26 September 2 0 1 5 / 1 3 T i s h r e i 5 7 7 6
Jael Wells Cuellar English Edition: Richard-Amram Elofer
Richard Amram Elofer
Russian Edition: Alexandra Obrevko French Edition: Sabine Baris Spanish Edition: Jael Wells Cuellar Portuguese Edition: Carlos Muniz Dutch Edition: Hubert Paulleta
Hubert Paulleta 8
Carlos Muniz Emails: English: richard@elofer.com Russian: sashok_l@mail.ru French: sabinebaris@gmail.com Spanish: jael_wells@hotmail.com Portuguese: cdmuniz@gmail.com Dutch: hpauletta@hotmail.com
Credit photos: Richard Elofer, Alexandra Obrevko, Jael Wells Cuellar Hubert Paulleta, Laurent Baris and Advent Digital Media
for more information: contact us at www.jewishadventist.org
Alexandra Obrevko
Sabine Baris
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26 September / 13 Tishrei 2015 / 5776
J…wnyIzSaAh
This issue
Weekly Jewish-Adventist Journal of Information
We pray every week for the leaders of the Jewish Ministry or Jews somewhere in the world. I suggest that our partners pray from September 27 to October 3 for Reinaldo Siqueira, Leader of the Jewish Adventist ministry for the South American Division. Thank you for praying for this important leader.
Shabbat — Haazinu
News P.1 Parasha’s comments P.2-4 Haftara P.4-5 Apostolic Writings P.5 Stories P.6 Inspirational Corner P.6,7 Color Sheet for Kids P.7
NEWS
Next Jewish Celebrations ( Sukkoth from September 28 to October 4 ( Hoshanah Rabba on October 4 ( Shmini Atsereth on October 5 ( Simchat Torah on October 6
Chag Sukkoth Sameach ( As the Jewish people will fast on September 23
We are glad to announce that we have just renovated and renewed our worship hall for Rosh Hashana celebration. In the picture you can see the parohet and the olden phrase “The goal of Torah - is Mashiah.” We had the joy of having 70 people attending our Rosh Hashana celebration. May the L-rd bless you and all our workers, and kehilot all around the world. Shalom. Below is a good view of this renovated Beit Shalom.
for Yom Kippur it is appropriate to wish to each of your Jewish friend an easy fast, which is said in Hebrew Tzom Kal. The traditional Yom Kippur greeting is G’mar Khatimah Tovah or “May You Be Sealed for a Good Year”.
Rosh Hashana in Kiev
( Alexandra Obrevko, the translator of the Russian edition of this newsletter sent us this news: The Jewish Adventist congregation Beit Shalom in Kiev wishes everyone a happy new year 5776.
Florianopolis in Brazil
( We are Happy to share a picture of the leaders of our Jewish Adventist congregation in Florianopolis, South-East of Brazil.
Parasha Overview
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Haazinu
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lmost all of Ha’azinu is a song or a poem, written in the Torah in two parallel columns. Moshe summons the heavens and the earth to stand as eternal witnesses to what will happen if the Jewish People sin and do not obey the Torah. Moses reminds the people to examine the history of the world, and note how the Jewish People are rescued from obliteration in each generation—that G-d “pulls the strings” of world events so that Bnei Yisrael can fulfill their destiny as His messengers in the world. G-d’s kindness is such that Israel should be eternally grateful, not just for sustaining them in the wilderness, but for bringing them to a land of amazing abundance, and for defeating their enemies. But, this physical bounty leads the people to become self-satisfied and over-indulged. Physical pleasures corrupt the morals of the people. They worship empty idols and powerless G-ds, and indulge in all kinds of depravity. G-d will then let nations with no moral worth subjugate Israel and scatter them across the world.
Deuteronomy 32: 1 - 32:52 Haazinu
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he word Haazinu has the same root as Ozen (ear), that is why the parasha starts saying “Give ear, O heavens, and I will speak, and let the earth hear the words of my mouth.” (Deuteronomy 32:1). But Rabbi Hirsch teaches us this word Haazinu is to be distinguished from the very well known verb Lishmo’a (Shama’) which starts the Shema Israel. Haazinu means “to incline one’s ear”; the Maazin turns to the speaker in order to listen to his words. The same word exist in Arabic, the Muezzin, the one who calls Muslims to pray and recites the verses of the Koran in the Mosque. By contrast the other word for “listen” Lishmo’a designate the one who can hear but without intention to do so. That is why Rabbi Hirsch translate this verse as “Incline your ear, O heaven, I would speak, and let the earth hear the words of my mouth.” Heaven and earth are called upon to represent G-d’s covenant, and this representation is carried out primarily by heaven, and only indirectly by the earth. Heavens (this word: Hashamayim is a plural in Hebrew) are active, the earth is
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essentially passive, because all of the blessing and curse in the physical development of the earth, and in human affairs that depend on that development, results from the cosmic changes that occurs outside the earth, and these are included in the concept Hashamayim (heavens). That is why Moshe says here Haaziu Hashamayim, the direct request is addressed to Hashamayim, (heavens); heavens are requested to “incline their ears” in order to take in the words to be said. By contrast, Moshe says Vetishme’a Haaretz, and not Shema Haaretz: the earth’s hearing is essentially an indirect result of Haazinu Hashamayim.
Rain as a Metaphor
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oshe’s started his poem saying, “My teaching shall drop as rain, my speech shall distill as the dew, as the small rain upon the tender grass, and as the showers upon the herb” (Deuteronomy 32:2). Water is a vital component of life. Rain is a vehicle for bringing water across the planet to places that otherwise would not have access to water. When rain falls on trees and plants, growth is not noticeable immediately. It
takes time for the rain to have a visible effect. Likewise, when we give admonition to others or we make efforts to change ourselves, improvement is often not immediately noticeable. We should not despair nor give up hope. Every effort has an impact just as every raindrop has an impact. If we keep trying, then, G-d willing, our efforts will bloom! Likely, this is why Moses chose rain as the metaphor for his teachings. However, the rain is also the metaphor of the power of G-d through his Spirit and his Word. That is why in the Haftara for this week, the prophet says: “Be glad, O people of Zion, rejoice in the L-rd your G-d, for he has given you the autumn rains in righteousness. He sends you abundant showers, both autumn and spring rains, as before.” (Joel 2:23) and the prophet continues, “And afterward, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions. (Joel 2;28). G-d wants to bless his people. The best image of this blessing is the land of Israel. Because this land can be a land of abundance or a land of dryness and a desert. Everything depends on the rain. We receive the last rain around the feast of Pass-
Credit: www.sermonview.com
Parasha for this Week Haazinu
over and the first rain around the feast of Succoth. That means the country has no rain for about 6 months. It is obvious that if we don’t receive the rain on time, the whole country is in trouble. This rain became in the prophets the metaphor of spiritual blessings by the Spirit of G-d. Exactly as G-d sends rain on due time over the land of Israel, he sends his spirit over His people to bless them and to give them the gift of prophecy.
Blessings Before Reading
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he first three verses of this song are an introduction. The beginning of the song is from the verse 4. The Sages of Israel have seen from the verse 3 which says: “For I will proclaim the name of the L-RD; ascribe greatness to our G-d!” (Deuteronomy 32:3) that we have to recite a special blessing before the reading the Torah. For here we find that, before Moshe began to recite G-d’s Word of the song, he expressed his meaning as G-d’s Word, as the proclamation of His name “For it is the name of G-d that I proclaim…” and to this is attached a call to
“For I will proclaim the name of the L-rd; ascribe greatness to our G-d! The Rock, his work is perfect, for all his ways are justice. A G-d of faithfulness and without iniquity, just and upright is he.” (Deut. 32:3–4) his listeners to listen to the word in that sense, and to express this through devotion and homage to G-d. So too, the whole Torah is a proclamation of G-d’s name, a revelation of G-d in the world, in mankind, in Israel, and in the life of Gd’s people. From this verse we derive that one who steps up to read the Torah in the presence of the community shall first declare that it is Torato (His Torah), G-d’s teaching that he has given us. And just as he himself expresses through the word Baruch (bless) the homage of obedience to the Giver of the Torah, so does he calls upon the community to render similar homage of Baruch et Adonai Hameborach “Bless Adonai who is to be blessed.” The Sages of Israel (Yoma 37a) also derive from here that one who hears a statement proclaiming the name of G-d must respond to it with the words of homage Baruch Shem Kevod Malchuto Le’olam Va’ed “Blessed be [his] name, [his] glory and his kingdom for ever and ever”, or he must show that he agrees and joins in by responding “Amen.”
G-d is the Rock
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he song starts with these words, “The Rock, his work is perfect, for all his ways are justice. A G-d of faithfulness and without iniquity, just and upright is he.” (Deuteronomy 32:4). Tsur (Rock) as a figurative term for G-d recurs repeatedly in this song and it is one of its characteristic concepts: - “honey out of the rock,” (13) - “and oil out of the flinty rock.” (13) - “the Rock of his salvation.” (15) - “the Rock that bore you” (18) - “unless their Rock had sold them,” (30) - “For their rock is not as our Rock;” (31) - “the rock in which they took refuge” (37) According to the Jewish tradition the word Tsur contains a dual idea: “The one who is strong” and “The one who forms and shapes. Rabbi Hirsch adds the ordinary meaning of tsur is Rock, and in this sense it is natural symbol of something firm and strong, immutable and unconquerable. But the verb that stems from the root tsur expresses two ways of exerting the strength.
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However, their only purpose is as a rod to chastise the Jewish People. When these nations think that it is through their own power that they have dominated Israel, G-d will remind them that they are no more that a tool to do His will. The purpose of the Jewish People is fundamental — that man should know his Creator. Neither exile nor suffering can sever the bond between G-d and His people, and eventually in the final redemption this closeness will be restored. G-d will then turn His anger against the enemies of Israel, as though they were His enemies, showing no mercy to the tormentors of His people. G-d then gives His last commandment to Moshe: That he should ascend Mount Nebo and be gathered there to his people.
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n this special Shabbat before Sukkoth (Feast of the Tabernacles) Israel is going to read three texts for the Haftara, not only one. The text of Hosea is a call to come back to the L-rd, we are still in the context of Teshuva (repentance and confession). “Take words with you and return to the L-rd; say to him, “Take away all guilt; accept that which is good, and we will offer the fruit of our lips.” (Hos. 14:2). Israel has understood that sacrifices of animal are not always pleasing the L-rd. What Hashem wants from us is much more the fruits of our lips that means praises, hallels, and prayers. The prophet Joel is much more in the context of calling to repentance, with the shofar as it is blown on Rosh Hashana and Yom Kippur. “Blow the trumpet in Zion; sanctify a fast; call a solemn assembly; gather the people. Sanctify the congregation; ” (Joel 2:15-16). Israel has just gathered in a solemn assembly for Rosh Hashana and Kippur, however the prophet says to Israel that it is not enough. On Yom Kippur Israel repented and confessed their sins, however, this coming back to the L-rd cannot be only on one day a year, it should be done every day of the year. Then Rosh hashana and Kippur still have all their
“Take to heart all the words by which I am warning you today, that you may command them to your children, that they may be careful to do all the words of this law. For it is no empty word for you, but your very life…” (Deut. 32:46–47)
Picture: Sermonview.com
Haftara Overview Hosea 14:2-10 Joel 2:15-27 Micah 7:18-20
The verb Tsur usually means to besiege a city, put it into straits, to exercise power through restrictive, confining encirclement, applied to G-d Tzur is a symbol of immutability and of the power to overcome everything absolutely. He is the absolute origin of all existence and of every manner of existence. What he has ordained to exist finds in Him its eternal support. and every form that He intends it to take is realized with absolute certainty.
Remember the Past
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ecular sources view history in perspectives of their own, predicated on economic, social, and political principles. By contrast, the Torah invites us to view history as the unfolding of the Divine Plan. “Remember the days of yore, understand the past generations. Ask your father and grandfather and they will tell you.” (Deut 32:7). Since G-d’s people history is in the hand of G-d. It is very important to remember the past in order to understand the future of G-d’s plan. History is the metamorphosis of man through the stages of destruction and redemption, continuing towards his final redemption in the days of
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Messiah. All such events, the redemptions and the destructions, are perceived as fundamental testimony to the presence of the Almighty in this world, and are understood as experiential units in divine supervision, the active force of the Hand of the Almighty. Someone wrote “We have nothing to fear for the future, except as we shall forget the way the L-rd has led us, and His teaching in our past history.” (CET 204). When the Bible invites us to look at the “days of old” at the past, it is not in order to regret or to be nostalgic, no, it is to remember how G-d has led us in the past in order to trust him for the future. G-d’s direction in the past is the assurance that G-d continues to lead us today.
Moses on Mount Nebo
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he Almighty told Moshe that he would not be allowed to enter the land of Israel “because you trespassed against me in the midst of the Children of Israel at the waters of Merivos-Kadesh, in the wilderness of Tzin, because you did not sanctify Me in the midst of the Children of Israel” (Deuteronomy 32:51). Rabbi Meir Simcha HaCohen explains that the concept of din (judgment) and cheshbon (accounting) are being referred to in this verse. Din is the
judgment for what one has done wrong -- Moshe trespassed against the Almighty. The second part of the verse is the cheshbon, that is, the calculation of what Moshe could accomplish if he would have done what was proper by speaking to the rock instead of hitting it. He would have had the merit of a major Kidush HaShem, sanctification of Gd’s name instead of “you did not sanctify Me”. Rabbi Packouz says “Before we act, we must consider the possible harm of our action as well as the lost opportunity for accomplishing something positive.” The Torah relates in this week’s parasha that G-d bid Moses to ascend Mount Nebo to expire “in the midst of the day.” The entire people had said they would try to prevent Moses’ death. The obvious question is: What could they have done to prevent Moses from dying? The answer is: nothing. But the people were so emotionally charged with love for Moses—despite the month — long rebuke to which they had been subjected — that rational calculation did not exist. By commanding Moses to go up at midday to show their helplessness to prevent his passing, G-d, at the same time, publicized this commendable desire of the Jewish people. Later, the unbounded love for Moses was refined and shaped into the loyalty which the people transferred to Joshua.
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Apostolic Writings — Mark 9:14-22
he text of the Besorah of Mark for this week is interesting and also has some parallel with the text of the Parasha which is read just after Kippur. This story is the narration of an act of healing of Yeshua among unbelieving people. In fact this case was a failure for everyone common people and disciples as well: “Teacher, I brought my son to you, for he has a spirit that makes him mute. And whenever it seizes him, it throws him down, and he foams and grinds his teeth and becomes rigid. So I asked your disciples to cast it out, and they were not able.” (Mark 9:17–18). Yeshua has a very strong reaction, saying: “O unbelieving generation, how long am I to be with you? How long am I to bear with you?” (Mark 9:19). Yeshua is with his disciples and ministered among G-d‘s people, the people of Israel, they have been with G-d for about two thousands years (if we start counting from Abraham), and still are lacking of faith even though Yeshua has demonstrated his power and his kindness for the people. In the parasha, Moshe continuing to give his last words to Israel through a song or poem asks Hashamayim (Heavens) and Haaretz (the earth) to be witnesses to the covenant G-d has made with His people. “Listen, O heavens, and I will speak; hear, O earth, the words of my mouth …” (Deuteronomy 32:1). Moshe proclaims and blesses the name of the L-rd (32:2) affirming his kindness: “The Rock, his work is perfect, for all his ways are
justice. A G-d of faithfulness and without iniquity, just and upright is he.” (Deuteronomy 32:4). Israel has been unfaithful “They have dealt corruptly with him; they are no longer his children because they are blemished; they are a crooked and twisted generation. Do you thus repay the L-rd, you foolish and senseless people? Is not he your father, who created you,” (Deuteronomy 32:5–6), It is a painful history, after 40 years in the wilderness, 40 years of proximity with G-d they still have difficulties to believe. The story of Besorah of Mark is also a painful story for Yeshua who has been with his people for many years, who had a real proximity with his disciples, feeding them, healing them, teaching them and still they are unbelieving. Let’s remember that this text is read just after Yom Kippur, after the great day of atonement for Israel, and what a greater example of atonement than this story of a boy who was alienated by the devil— the Satan— for so long time and now being released and healed. How did Israel get forgiveness and atonement on Yom Kippur, essentially by repentance, contritions and prayers, here is what Yeshua would like to underline in this story. What was the problem? Why do the disciples could not heal this child? For Yeshua it is for two reasons first their lack of faith and said “All things can be done for the one who believes.” (Mark 9:23) But also because of their lack of prayers “This kind can come out only through prayer.” ”
(Mark 9:29). Forgiveness and victory over the devil is possible only by faith and prayers, exactly what was required to the Jewish people on Yom Kippur, of course there were sacrifices, but these sacrifices had no value without a true spirit of repentance from Israel and their prayers. The father understood first his lack of faith and exclaims to Yeshua “Immediately the father of the child cried out, ‘I believe; help my unbelief!’” (Mark 9:24). Yeshua is satisfied, this man realized that his faith was not enough, he would like to have faith, but his faith is so small that he begs Yeshua to strengthen his faith. Then the miracle is possible: “Yeshua took him by the hand and lifted him up, and he was able to stand. ” (9:27). The disciples were astonished that they could not heal this young boy, but Yeshua did it. They did not say anything until they entered the house. There, they came to Yeshua and asked him “Why could we not cast it out?” He said to them, Only through prayers. Do we want to see miracles in our life? Yeshua said: “only through prayer.” Do we want to see some members of our family coming to Yeshua? Yeshua said: “only through prayer.” Do we want to see more justice in this world? Yeshua said: “only through prayer.” Do we want to see Jerusalem in peace? Yeshua said: “only through prayer.” Do we want to see Israel coming to G-d? Yeshua said: “only through prayer.” Do we want to see our Jewish friend coming to Yeshua? Yeshua said: “only through prayer.”
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significance even though they are already passed. If Israel is faithful that way, the L-rd will bless her “In response to his people the L-rd said: I am sending you grain, wine, and oil, and you will be satisfied; and I will no more make you a mockery among the nations.” (Joel 2:19). The last text from Micah is a recognition from Israel that the L-rd has forgiven her sins. “Who is a G-d like you, pardoning iniquity and passing over the transgression of the remnant of your possession? He does not retain his anger forever, because he delights in showing clemency. He will again have compassion upon us; he will tread our iniquities under foot. You will cast all our sins into the depths of the sea. You will show faithfulness to Jacob and unswerving loyalty to Abraham, as you have sworn to our ancestors from the days of old. ” (Mic. 7-18-20). What a wonderful G-d who repeats His promises to His people and helps them to start a new year full of confidence in Him! I love our G-d for his mercy upon His people. It is always a special experience to discover how much G-d Loves His people.
STORIES AND TRADITIONS Importance of Studies
Inspirational Corner v The Feast of Tabernacles was not only commemorative but typical. It not only pointed back to the wilderness sojourn, but, as the feast of harvest, it celebrated the ingathering of the fruits of the earth, and pointed forward to the great day of final ingathering, when the L-rd of the harvest shall send forth His reapers to gather the tares together in bundles for the fire, and to gather the wheat into His garner. (PP 541)
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he Volozhin Yeshiva was founded in 1803 by Rav Chaim of Volozhin, the first student of the Vilna Gaon. It was a ground-breaking institute as, until its founding, there were no organized Yeshivot. Students who wanted to learn Torah would have to find their own rebbe, a place to eat and sleep and a group of like-minds to study with. Volozhin’s Yeshiva provided shelter and food plus a mass of brilliant students who would grow in Torah knowledge together. Indeed, through the decades of its existence the greatest Jewish minds and ultimately leaders of Ashkenazic Judaism emerged, among them Rabbi Avraham Dovber Kahana Shapira, Rabbi Abraham Issac HaKohen Kook, Rabbi Shimon Shkop, Rabbi Boruch Ber Leibowitz. Yet in 1892, its Dean, the revered, Rabbi Naftali Tzvi Yehuda Berlin decided to close its doors and shut down, the Yeshiva — perhaps forever. The Russian Government, at the time, demanded the introduction of certain secular studies. They also wanted to regulate the curriculum with dictates that included, “All teachers of all subjects must have college diplomas;
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no Judaic subjects may be taught between 9 AM and 3 PM, no night classes are allowed, total hours of study per day may not exceed ten.” Rather than complying, Rabbi Berlin closed the yeshiva. The episode occurred during an era of the Yeshiva’s greatness. The number of students approached four hundred. They came from the entire Russian Empire from Ukraine, Lithuania, Belarus, and Poland and even from western countries like Britain, Germany, Austria, and the United States. Volozhin was the center of Torah study the heart of which was the “Holy Yeshiva”. But that did not stop, the Netziv from closing the doors.
Tied and Connected up High
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abbi Meir of the city of Premishlan was known as a sage and righteous person. The ritual bath (Mikveh) in Premishlan was at the bottom of a steep mountain. During the summer people would use a shortcut to the bath which took them over the mountain. However, during the winter, the mountain was covered with snow and ice. It was very dangerous to go up and down and everyone would take the long way around except for
Rabbi Meir. Even the snow and ice would not deter him from taking the short route and never did he slip or fall. Everyone looked at this as a miracle and attributed this to Rabbi Meir’s righteousness. Once a few young men decided that they can do it too. “It is nothing more than good balancing,” they said. But when they attempted to go down, they tumbled, seriously injuring themselves. Now they had no doubt about the greatness of their rabbi. When they were well enough to walk, they came to see Rabbi Meir and ask for his forgiveness and blessing. Then they asked, “Rabbi, how do you manage to walk down the hill?” Rabbi Meir replied, “When one is tied and connected up high, one doesn’t fall down below. Meir is connected to up High and thus he does not fall down below!” Our sages say that each of the mitzvot is like a rope which runs between us and G-d. Thus, the mitzvot (commandments) are connections that bind us to our Creator. This is what Moshe says in the Parasha, “But you that did connect to the L-rd your G-d are alive every one of you today.” By connecting to G-d above, through the mitzvot and through our love for G-d, we are connected to life here below — for Godliness is life.
KIDS PARASHA HAAZINU
J…wnyIzSaAh
Inspirational Corner
Deuteronomy 32: 1 - 32:52
“He found him in a desert land, and in the howling waste of the wilderness; he encircled him, he cared for him, he kept him as the apple of his eye. Like an eagle that stirs up its nest, that flutters over its young, spreading out its wings, catching them, bearing them on its pinions, the L-rd alone guided him, no foreign G-d was with him. He made him ride on the high places of the land, and he ate the produce of the field, and he suckled him with honey out of the rock, and oil out of the flinty rock. Curds from the herd, and milk from the flock, with fat of lambs, rams of Bashan and goats, with the very finest of the wheat— and you drank foaming wine made from the blood of the grape.” (Deuteronomy 32:10–14). http://www.bnai-tikkun.org.nz 7
v The Feast of Tabernacles was the closing gathering of the year. It was G-d’s design that at this time the people should reflect on His goodness and mercy. The whole land had been under His guidance, receiving His blessing. Day and night His watchcare had continued. The sun and rain had caused the earth to produce her fruits. From the valleys and plains of Palestine the harvest had been gathered. The olive berries had been picked, and the precious oil stored in bottles. The palm had yielded her store. The purple clusters of the vine had been trodden in the wine press. (DA 447)