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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 702— 15 October 2016 / 13 Tishrei 5777
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
Shabbat — Haazinu
Shabbat Shalom Newsletter
Resources:
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
702
J…wnyIzSaAh
15 October / 13 Tishrei 2016 / 5777
This issue
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
Weekly Jewish-Adventist Journal of Information
We pray every week for a topic related to the Jewish people. Because of Sukkoth, I suggest our partners to pray from October 16 to 29 for The Jewish people who is living in the different countries of your own Division. Some of these countries have a Jewish Adventist congregation, some not, let’s pray the Lord to open doors for this ministry. it will be a unique occasion for G-d to pour out His Holy Spirit upon the Jewish people.
NEWS
Chag Sameach
Next Jewish Celebrations
This period is full of celebrations, after Rosh Hashana, and Yom Kippur Jews are celebrating Sukkoth, the Feast of Tabernacles. This celebration will start on Sunday 16 evening, because the first day of the feast is Monday 17th of October. This feast will last for 7 days, until the 23rd of October. However the Jews have two more days of celebrations, the day after Sukkoth is Shemini Atzereth, the 8th day of the feast (October 24), it is a complementary day, because G-d is pleasing the company of his people and don’t want to leave them. The two biblical references to this celebration is first: “For seven days you shall present food offerings to the Lord. On the eighth day you shall hold a holy convocation and present a food offering to the Lord. It is a solemn assembly; you shall not do any ordinary work.” (Leviticus 23:36). And second, “On the eighth day you shall have a solemn assembly. You shall not do any ordinary work,” (Numbers 29:35) Then comes the next day, October 25, is Simechah-Torah (Joy of the Torah), which is a special day to celebrate the end of the Torah’s reading. Each Jewish year, Jews read the Torah from Genesis to Deuteromy, the last reading is done on Shabbat 15 with the last chapter of the Torah. And the first new cycle of reading will be on Shabbat 29th of October. This day is a day of Joy, because G-d allowed his people to read the full Torah.
Baby Yar Celebration
Everyone who is interested by Jewish history know the sad story of Baby Yar: Babi Yar is a ravine in the Ukrainian capital Kiev and a site of massacres carried out by German forces and local collaborators during their campaign against the Soviet Union. The most notorious and the best documented of these massacres took place from 29–30 September 1941, wherein 33,771 Jews were killed. On September 29 of each year a celebration is made in the spot of Baby Yar where a memorial has been built. Alexandra Obrevko sent us this news: “On Shabbat October 1, Kiev Jewish Adventist community “Beit Shalom” had a program dedicated to the 75th anniversary of the Babi Yar tragedy. The event was intended to honor the memory of those killed and to recall the main moral imperative of the Bible: “Save the drawn unto death.”
The youth of the community opened the event, telling about the beginning of the tragic events of the autumn of 1941. After that Vitaly Obrevko, a specialist in Jewish Studies, gave a presentation, “Babi Yar. The tragedy of the past and the lessons of our time.” His people all times, continuing to love and save them.
Parasha Overview
Haazinu
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. However, their only purpose is as a rod to chastise the Jewish People.
“May my teaching drop as the rain, my speech distill as the dew, like gentle rain upon the tender grass, and like showers upon the herb.” (Deuteronomy 32:2)
Parasha for this Week
J…wnyIzSaAh
Deuteronomy 32:1-52
Jewish Music
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he Torah states, “Now write down for yourselves this song and teach it to the Israelites and have them sing it, so that it may be a witness for me against them.” (Deuteronomy 31:19) the text of the parasha is a song the song Haazinu. Who says song think automatically “Music”. This song is one of the oldest Jewish music of the Bible before this one we had the song of Moses and Miriam in Exodus 15. Rabbi Mendel Kalmenson recalls us that “A song, conversely, denotes deep expression, genuine delight, and inner identification. The tune of a song bursts forth spontaneously; the precise wording of a sermon is carefully prepared. A song can be sung time and again. A sermon, on the other hand, can barely be listened to once. Words are the building blocks of language; like a vehicle, they shuttle ideas between minds and hearts. Music, on the other hand, is both the soul of language and the language of the soul, able to cross vast gulfs of ideology, culture, nationality, and personality.” That is why we should be very careful about what music we listen (Haazinu means listen). We should teach
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also our children to chose carefully their music. Rabbi Johanan says in the Talmud that This song Haazinu was sung every week, as the additional offering of Shabbat afternoon was brought.
Use of G-d’s Name
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he Torah states: “When I say G-d’s Name, it should be with greatness.” (Deuteronomy 32:3) The commentators explain this to mean that when we say G-d’s Name, we must concentrate on the great significance of who G-d is—that He encompasses all of past, present and future. We learn this principle from the high priest in the Temple in Jerusalem, who wore a gold plate on his forehead—upon which was written the Name of G-d. The Talmud says that while wearing this plate, the high priest was required to continuously concentrate on the Name of G-d written there. So if one is required to concentrate on G-d’s written name, then all the more so are we required to concentrate when pronouncing G-d’s name. Somebody once counted how many times he said G-d’s name
over the course of one day. Between prayers in the synagogue, blessings over food, and Torah study —he pronounced G-d’s name 900 times in one day! Figured over a lifetime, that’s about 25 million chances to give proper honor and respect to G-d! The Almighty does so much for us, every moment, of every day. We should give Him our full respect and honor, for as it says in this parasha: “When I say God’s Name, it should be with greatness.”
They are Always For Our Good
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he Torah states: “The Rock! His deeds are perfect for all His ways are just.” (Deuteronomy 32:4) The Chofetz Chaim, Rabbi Yisroel Meir Kagan, once asked someone how things were going for him. Replied the man, “It would not hurt if things were a bit better.” “How can you possibly know that it wouldn’t hurt?” Responded the Chofetz Chaim. “The Almighty knows better than you. He is merciful and compassionate. If He felt it would be good for you for things to be better, He definitely would have made them better. Certainly things are good
for you the way they are.” Rabbi Packouz concludes saying things are not always the way we wish them to be, but they are always for our good. This awareness will give you an elevated feeling in your life. You have every right to try to improve your situation. However, whenever you do all you can to try, and the situation is still not the way you would wish, work on internalizing the consciousness that the Almighty is doing for you what is in your best interest. Next Sabbath, on Yom Kippur we will read the book of Jonah. Jonah was not sure that G-d loves everyone, he did not want to preach in Niniva because he was afraid to make the Ninivites upset. However, when finally he went to Niniva, he preached in the city, the people were not upset against him but repented and G-d did not destroy the city of Niniva. Then Jonah repeated what Moshe already said a long time ago: “I knew that you are a gracious and compassionate God, slow to anger and abounding in love, a God who relents from sending calamity.” (Jonah 4:2). If we realize this love and
compassion in our life and our mission, then we will experience that G-d is our Rock and our Salvation, we will discover how much G-d loves the world, everyone and not only the Jews or only the Christians, or only the Adventists, and this love will help us to understand what is the mission of our congregation in this context.
The Hand of the Almighty
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n the song of Ha’azinu it says: “Remember the days of yore, understand the years of every generation.” (Deuteronomy 32:7) What does understanding the “days of yore” have to do with understanding “every generation”? Rabbi Mordechai Gifter, the former Rosh Hayeshiva of Telse, elucidated: “The Torah gives us guidelines for the viewing and understanding of history from a true perspective. If one wishes to comprehend an event in history, one cannot look at it in the limited scope of the finite here and now; rather, one must understand the event as having a place in the historical continuum. ”A
historical occurrence extends itself beyond the isolation of time and space and reaches towards the past and future to acquire true significance. However, one must invariably begin with Creation and the Creator. As the Vilna Gaon explained, to understand ‘the years of every generation’ one must first ‘remember the days of yore’ - the Six Days of Creation. For in those days lies the complete plan of the development of the universe and humankind in it. This, the Gaon taught, is the only way to understand history. ”Secular sources view history in perspectives of their own, predicated on economic, social, and political principles. By contrast, the Torah directs us to view history as the unfolding of the Divine Plan. ”History is the metamorphosis of man through the stages of destruction and redemption, continuing towards his final redemption in the days of Mashiach (messiah). All such events, the redemptions (through the coming of the Mashiach) and the destructions, are perceived as fundamental testimony to the presence of the Almighty in this world, and are understood
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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.
Haftara Overview Hosea 14:2-10 Joel 2:15-27 Micah 7:18-20
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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
“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.” (Deuteronomy 32:10) as experiential units in divine supervision, the active force of the Hand of the Almighty.”
Think Before Acting
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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). The verse seems to be redundant. Rabbi Meir Simcha HaCohen explains that the concept of din (judgment) and heshbon (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 heshbon, 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 done what we call the Kidush Hashem, sanctification of God’s name instead of “you did not sanctify Me.” Before we act, we must consider the possible harm of our action as well as the lost opportunity for accomplishing something positive.
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Moses on Mount Nebo
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he Torah relates in this week’s parasha that G-d bid Moses to ascend Mount Nebo to expire “in the midst of the day.” And the Torah states: “For you shall see the land before you, but you shall not go there, into the land that I am giving to the people of Israel.” (Deuteronomy 32:52) 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 monthlong 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 de-sire of the Jewish people. Later, the unbounded love for Moses was refined and shaped into the loyalty which the people transferred to Joshua.
Vezot Habrakha
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he last parasha for this year is Vezot Habrakha (Deuteronomy 33-
34), which will be read during the feast of Sukkoth. The Chapter 33 is Moshe’s blessing upon each tribe of Israel: “This is the blessing with which Moses the man of God blessed the people of Israel before his death. (Deuteronomy 33:1) and the chapter 34 describes the death of Moses: “Then Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, which is opposite Jericho. And the Lord showed him all the land,” (Deuteronomy 34:1). Many who had been unwilling to heed the counsels of Moses while he was with them would have been in danger of committing idolatry over his dead body had they known the place of his burial. For this reason, it was concealed from men. But angels of God buried the body of His faithful servant and watched over the lonely grave. “Never since has there arisen a prophet in Israel like Moses, whom the L-RD knew face to face. He was unequaled for all the signs and wonders that the L-RD sent him to perform in the land of Egypt, against Pharaoh and all his servants and his entire land, and for all the mighty deeds and all the terrifying displays of power that Moses performed in the sight of all Israel.” (Deut 34:11-12) [PP 477-478].
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Apostolic Writings — Matthew 6:1-13
oses gave a wonderful prayer-song to Israel in Deuteronomy 32, which is called Haazinu (listen) where he recognized the power of G-d “The Rock, his work is perfect, for all his ways are justice. A God of faithfulness and without iniquity, just and upright is he.” (32:4), he recognized that we cannot approach G-d through our righteousness. This model of prayer is interesting for each one of us to help us know how to pray a prayer which pleases G-d. In the Besorat Yeshua (gospel) we also have a model of prayer given by Yeshua, this prayer is very close and inspired by the Jewish prayer called “the Kaddish” with which Jews sanctify the name of G-d. The Kaddish is an Aramaic prayer, not Hebrew. Let’s remember that the language spoken in Israel at the time of Yeshua was Aramaic, Hebrew was mostly used on Shabbat in synagogues. The Kaddish starts saying: “Yitgadal veyitkadach chemé raba…” which means “Glorified and sanctified be God’s great name.” The prayer of Yeshua starts saying: “our Father who is in the heavens, may your name be sanctified.” (Matthew 6:9 MLV), the second sentence of the Kaddish says: “v’yamlich malchutei b’chayeichon uvyomeichon” which means, “May He establish His kingdom in your lifetime and during your days.” And Yeshua continues his prayer saying: “May your kingdom come.” (Matthew 6:10 MLV). It is clear that Yeshua as a Jew, living in Israel two thousand years ago, He was educated by his Jewish mother and he learned the Torah and the prayers of his time. Yeshua was a recognized Rabbi of his time, and like the other
Rabbis of his time (Hillel, Shammai, Gamaliel) he had a school of teaching and disciples, his disciples were first numbered 12 and then 70, these two numbers referred to the people of Israel who started with the 12 tribes of Israel and upon which Moses established the first Sanhedrin, composed of 70 leaders of Israel. His teaching is reported in the gospel, which gave the exact words of Yeshua because in that time, oral traditions and transmissions were very important, and it was requested to the Talmidim (disciples or students) to report the exact words of their Rabbi. According to the Besorah, Yeshua gave some instructions before teaching this prayer called “Avinu Shebeshamaim” in Hebrew (Our Father who is in the heavens). He said that the time of prayer is not a time to show off, prayer time is a private time between “our Father in heaven” and each one of us. That is why it is said, “when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others.” (Matthew 6:5), this description of hypocrites in prayer is valid for Jews and for Christians, nobody can say that this advice does not concern him. Prayer is a personal and private matter, it is important to have private moments with G-d in prayer, that is why Yeshua added: “when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you.” (Matthew 6:6). Another advice from Yeshua is about the content of our prayers, he said: “And when you pray, do not heap up empty phrases as the Gentiles do,
for they think that they will be heard for their many words. “Do not be like them, for your Father knows what you need before you ask him.” (Matthew 6:7–8). This advice is also valid for every one, I have seen Jews repeating words from the Siddur without knowing or understanding what they say, I have seen Christians repeating prayers to Mary or to other saints endlessly, I have seen Buddhists and Hinduists repeating all the day long the same words. They are not prayers which please G-d. He wants our prayer to come out from our heart, to present our requests as we present them to a loving father. Yeshua’s prayer says: “Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven.” (Matthew 6:9–10). Each prayer should start by praises and hallel to G-d. And only after praising and sanctifying the name of G-d, we can present our petitions “Give us this day our daily bread, and forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from evil.” (Matthew 6:11–13). And the prayer ends with a wonderful doxology in order to glorify God: “yours is the kingdom and the power and the glory, forever. Amen” (6 :13). Another lesson we learn from this prayer, is that a prayer doesn’t need to be long to be efficient and to please G-d. This prayer given by Yeshua, does not last more than thirty to sixty seconds. Today, we have another advice from Yeshua “Whatever you ask in my name, this I will do, that the Father may be glorified in the Son. If you ask me anything in my name, I will do it.” (John 14:13–14).
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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 Inspirational Corner v Messiah was the leader of the children of Israel in their wilderness wanderings. Enshrouded in the pillar of cloud by day and the pillar of fire by night, He led and guided them. He preserved them from the perils of the wilderness, He brought them into the land of promise, and in the sight of all the nations that acknowledged not G-d He established Israel as His own chosen possession, the L-rd’s vineyard. (COL 287)
Repaint, Repaint…
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he story is told of a house painter who deeply regretted stealing from his clients by diluting the paint, but charging full price. He poured out his heart on Yom Kippur hoping for Divine direction. A voice comes from Heaven and decrees, “Repaint, repaint ... and thin no more!”
Forgive Me
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n epidemic raged through the town of Nadvorna as Succoth was approaching, and the physicians warned the townsfolk to take all possible hygienic precautions for fear of contagion. The local judge, an unusually evil man, was told that Rebbe Mordechai of Nadvorna had just built a Succah. He at once dispatched a messenger with a court order to demolish it forthwith, because it supposedly contravened the municipal health regulations. The Nadvorner Rebbe ignored the message. Within minutes, a squad of police arrived at his doorstep to warn him of the consequences of his defiance. He replied: “I built my Succah in order that it should stand, not in order that it should be demolished.” This time, the judge sent the tzadik a summons. When this too was ignored, the judge decided to descend on his victim himself. He ordered the tzadik in harsh terms to dismantle the Succah immediately, and warned him of the severe punishment which any further disobedience would earn him. These threats and warnings did not shake the tzadik’s equanimity in the slightest. He simply answered coolly in the same words that he
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had told the policemen - that he had built his Succah in order that it should stand, not in order that it should be demolished. The judge was incensed and was about to pour more vituperation upon the tzadik, whereupon the latter remarked, “I would like you to know that Rebbe Meir’l of Premishlan was my great-uncle.” The judge flew into a rage: “Who cares who your great-uncle was? Just demolish that thing, and that’s all!” The Nadvorner now repeated what he had just told the judge, and then asked him calmly to wait a moment; he wanted to tell him an interesting story. The judge, taken by surprise, signified his assent with a brief nod, and Rabbi Mordechai began: “Once there lived a priest who had ten sons, all of them as robust and strong as cedars. He owned a beautiful big park, full of trees that delighted G-d and man alike. One day he decided that he would add grace to this grove by planting a little flower garden next to it. So he uprooted some of his trees, and in their place he planted fragrant flowers. But no sooner had he finished this work than his sons fell ill, one after the other. First the oldest weakened and died, then the second, and so on, until the very youngest fell ill. The priest was at his wit’s end. He summoned the most expert doctors, and even consulted sorcerers, but to no avail. At this point several people advised him to make the journey to visit Rebbe Meir of Premishlan. Perhaps healing might come through him, for he was reputed to be a holy man; there was no alternative open to
him, and he was desperately eager to save the life of his last surviving son. So with a heavy heart he traveled to Premishlan. “Arriving there he told the holy man of all the trials that had befallen him - and that now even his last son was mortally ill, and no physician could cure him. Heaven alone could help him now. “’You had a beautiful garden full of goodly trees,’ Reb Meir told him, ‘but because you wanted a flower garden as well, you chopped down the trees of G-d. And that is why He has now chopped down your trees, as the verse states, man is a tree of the field. But since you have already come here, and your time has not yet run out completely, I promise you now that your youngest son will be helped from Above, and will soon be cured.’ “The holy man then prayed that the Almighty heal the priest’s son, in order that His Name be sanctified wherever people would hear of his story. This prayer was accepted, and the son grew to manhood. “I want you to know,” Rebbe Mordechai concluded his story to the judge, “that you are the son of that priest…So, tell me, now, is this the way you repay the kindness that my great-uncle showed you by saving your life?” The judge fell at his feet, and wept. “True, true, I know it all!” he sobbed. “Forgive me, Rabbi, for what I’ve done to you. You can build even ten of those things - but only promise that you will forgive me!” The promise was given, the chastened judge went his way, and the Rebbe of Nadvorna enjoyed his Succah in peace.
Kids Parasha Haazinu
J…wnyIzSaAh
Inspirational Corner
v To this people
Deuteronomy 32: 1- 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
[Israel] were committed the oracles of G-d. They were hedged about by the precepts of His law, the everlasting principles of truth, justice, and purity. Obedience to these principles was to be their protection, for it would save them from destroying themselves by sinful practices. And as the tower in the vineyard, God placed in the midst of the land His holy temple. Messiah was their instructor. As He had been with them in the wilderness, so He was still to be their teacher and guide. In the tabernacle and the temple His glory dwelt in the holy shekinah above the mercy seat. In their behalf He constantly manifested the riches of His love and patience. (COL 288)