29/11/2009

hanukka (lamed.fr)

Les Rendez-vous de l'Année Juive / Hanouccaback  Retour
Réalité et potentielS’efforcer d’atteindre les étoiles ou être plus réaliste ? Deux optiques réfléchies dans les lumières de ‘Hanoucca.

Les Sages du Talmud rapportent le célèbre différend concernant la ‘Hanouccia :

Beit Chamaï dit : « Le premier jour, on allume huit bougies et les jours suivants, on en diminue le nombre (le deuxième jour sept bougies, le sixième jour six, etc...). »

Beit Hillel, lui, dit exactement le contraire : « Le premier jour, on allume une bougie et chaque jour qui suit, on en augmente le nombre (le deuxième jour deux bougies, le troisième jour trois, etc...).

Cette controverse sert de tremplin à Rav Eliahou Dessler dans Mi’htav Mé-Eliahou pour pénétrer au plus profond de la compréhension de ‘Hanoucca. Il commence par donner une parabole : Imaginons deux amis. L’un d’eux va au kiosque acheter un billet de loterie. Le lendemain, il apprend qu’il a touché le gros lot. Tout excité, il le raconte à son ami. On peut se figurer leur joie, aussi bien celle du gagnant que celle de celui qui n’a pas gagné.

Quelque temps après, le gagnant achète un autre billet. La chance lui sourit de nouveau et il gagne derechef. Comme la première fois, il ne peut pas attendre et va le raconter à son ami. Celui-ci se réjouit avec lui mais pas tant que cela. Il se peut qu’il éprouve une légère rancœur de voir que son alter ego gagne tant d’argent et non pas lui.

Une fois de plus, l’ami riche se procure un nouveau billet et une fois de plus il gagne ! Tout à fait stupéfait, il se précipite chez son ami pour lui narrer la bonne nouvelle. Mais celui-ci éprouve alors une forte jalousie ; c’est trop difficile à supporter. Au contraire, pour la personne qui n’arrête pas de gagner, chaque billet ne fait qu’augmenter son exaltation et son bonheur.

Imaginons que cela se produise une quatrième fois puis une cinquième fois et ainsi de suite. En ce qui concerne celui qui amasse cette richesse, sa joie s’accumule de billet en billet. Quant à l’autre ami, son bonheur diminue au fur et à mesure.

Selon le Rav Dessler, cette contradiction existe également dans la façon dont on ressent la joie de ‘Hanoucca. Le premier jour, la plupart des personnes sont capables d’éprouver ce sentiment en allumant la ‘Hanouccia. Mais le deuxième jour, pour la plupart d’entre nous, cette joie perd de son intensité. Le troisième jour, elle est encore plus faible et diminue le lendemain puis l’après-lendemain.

Mais pour ceux dont la sensibilité spirituelle est profonde et interne, la fête est une source de joie qui va toujours en augmentant et qui le dernier jour atteint son apogée.

NEFECH, ROUA’H, NECHAMA

Le Rav Dessler poursuit son explication en comparant ces types de comportement à trois niveaux de l’âme : néfech, roua’h et néchama. Celui qui ressent la fête au niveau de néfech, l’échelon le plus bas, exécute des gestes de manière purement machinale ; il considère ‘Hanoucca comme allant de soi et n’est capable que d’actes superficiels.

Le degré intermédiaire, roua’h, c’est le cas de la plupart d’entre nous ; on peut éprouver la joie la plus profonde, la plus sublime mais seulement pendant un court instant. On s’y habitue et puis on a tendance à la considérer comme quelque chose de naturel. Cette joie a pu pénétrer pour le moment au plus profond de notre cœur mais elle s’évanouit rapidement.

Pour celui dont l’expérience de la vie se situe au niveau de la néchama, le plus haut degré, la joie de ‘Hanoucca laisse une marque indélébile sur son âme. Le sentiment qu’il en retire est si profond et si sensible qu’il peut s’y reporter tout le temps et s’en servir de base.

C’est ce qui a différencié la personne qui a vraiment gagné à la loterie et son ami. Pour le gagnant, cela a été une expérience personnelle qui a touché sa néchama. Chaque victoire a produit un impact durable qui n’a fait que s’accentuer de billet en billet. Mais pour son ami, qui n’a pas été concerné personnellement, ce succès était plus loin de lui et n’affectait que son néfech ou son roua’h.

La première fois, tous les deux ont pu partager le même bonheur. Mais à la huitième reprise, la distance qui les séparait devint énorme.

ATTACHONS-LES TOUS ENSEMBLE

Cette analogie, appliquons-la au différend talmudique que nous avons mentionné au début. Selon Beit Chamaï, on agence la loi en fonction du Juif moyen qui ne se sert que de son nefech. Il est donc logique de démarrer le premier jour avec huit bougies car la nouveauté de la mitsva et l’éclair d’inspiration qui s’en dégage ont le pouvoir d’élever l’acte même pour le Juif moyen. Et puisque les jours suivants, cela devient moins intense et plus routinier, on diminue au fur et à mesure le nombre de bougies.

Il se peut en fait que Beit Hillel soit d’accord sur le fait que la majorité des Juifs ressentent ‘Hanoucca à un degré inférieur, celui du nefech. Cependant ils affirment que la loi dans ce cas doit être adaptée à la minorité des individus qui s’efforcent d’éprouver la sensation la plus profonde et d’atteindre les sommets spirituels les plus élevés. En conséquence, on débute le premier jour avec une bougie et on en augmente le nombre les jours suivants. La loi se fait le reflet des Juifs de niveau élevé, ceux dont la sensation s’intensifie de jour en jour pendant ‘Hanoucca.

En se plaçant dans une autre perspective, Beit Hillel dit que la loi doit s’adapter au potentiel humain – ce qu’une personne peut devenir de manière idéale – alors que Beit Chamaï pense que la loi doit se conformer à la réalité – le niveau actuel où l’on se trouve réellement.

LE POTENTIEL PAR OPPOSITION à LA RéALITE

Cette distinction inclut une question plus vaste se rapportant à la façon dont on vit son existence. Doit-on vivre sa vie religieuse comme on la ressent à présent ? Ou doit-on agir comme si on vivait à un degré supérieur dans l’espoir qu’on vivra finalement en accord avec ce niveau ?

Les deux attitudes peuvent se justifier l’une comme l’autre. La première position trouve sa raison dans le fait qu’on n’a pas envie d’être hypocrite. On ne veut pas avoir l’air d’être plus que ce que l’on est vraiment. Ce qu’on désire, c’est d’être comme ce qu’appelle le Talmud, to’ho keboro, « être intérieurement ce qu’on semble être extérieurement ». Par conséquent, on vit selon la réalité que l’on ressent en ce moment. On n’essaie pas d’être plus que ce qu’on est. L’inconvénient de cette philosophie de la vie est qu’il y a danger de s’accoutumer à une norme de médiocrité. Il se peut qu’on n’atteigne pas les sommets parce que, jamais, on ne s’efforce de s’y hisser. On se confine dans une prophétie se satisfaisant d’elle-même et fondée sur des perceptions limitées de soi-même.

D’autre part, la deuxième manière d’aborder le sujet a l’avantage de nous donner accès à notre potentiel intérieur que, sinon, nous n’aurions jamais connu. Ceci est appelé dans la littérature classique d’éthique juive : « L’extérieur réveille l’intérieur. » Chacun d’entre nous possède en lui une qualité en veilleuse, susceptible de se manifester si l’on la soigne correctement, de même que le charbon est doué d’énergie latente capable de prendre feu si l’on emploie des méthodes adéquates. D’après l’expression citée ci-dessus, il faut agir comme si l’on se situait à un certain niveau alors même que l’on n’y soit pas encore car nos actions ont le pouvoir de nous donner accès à des états internes qui seraient autrement inaccessibles. Elles peuvent nous aider à recouvrer un potentiel inexploité n’attendant que d’être transformé en substance.

En vérité, l’idée d’éducation figure dans le mot ‘hinou’h en hébreu. Celui-ci a la même racine que ‘Hanoucca. Et tout comme ‘Hanoucca, ‘Hinou’h est censé, de manière idéale, insuffler en nous une image de ce que nous pouvons être – si éloignée qu’elle puisse être de celle que l’on a au départ. C’est également lié à l’autre signification du mot ‘Hanoucca, « consécration ». En se consacrant à un idéal, à une vision, on peut viser les étoiles et les cimes que l’on pensait auparavant inaccessibles. Après tout, c’est réellement l’objectif de l’éducation – pas seulement de transmettre des connaissances mais d’instiller dans la personne le sens de ce qu’elle peut finalement devenir.

La loi juive est conforme à Beit Hillel. On allume une bougie le premier soir et on continue d’accroître et de construire notre potentiel jusqu’aux huit bougies de la dernière nuit. Par conséquent, selon ce point de vue, la loi nous dit que nous avons tout d’abord la responsabilité de nous ingénier à atteindre les sommets. La médiocrité adoptée a priori dans son mode de vie est inacceptable.

Néanmoins, on se doit aussi de tenir compte de la règle préconisée par Beit Chamaï. On a besoin de se connaître soi-même et où on se situe de façon réaliste. Et on ne doit pas perdre contact avec cette réalité. Le dernier jour de ‘Hanoucca doit être le point culminant de l’expérience. Mais tout trop souvent, ça ne sert à rien.

En tenant compte de ces deux opinions, on débouche sur la philosophie de la Tora au sujet de la vie : S’efforcer d’atteindre les plus hauts sommets, quand bien même (ou parce que) ils semblent justement n’être pas à notre portée, en respectant cependant la réalité dans laquelle on se trouve – c’est-à-dire en prenant les précautions qu’il faut, en procédant étape par étape, en ne dépendant pas des miracles – précisément comme on escalade les marches menant au ciel.

 

 

Traduction et Adaptation de Claude Krasetzki

 

14:04 Écrit par la vraie sioniste dans thora and judaism in english | Lien permanent | Commentaires (0) |  Facebook |

22/05/2007

who's the king david

Post a CommentPrintSend this page to a friend2 Comments PostedThe Shepherd who became KingKing David passed away on the festival of Shavuot, in the year 2924 (837 BCE).In Bethlehem in Judea there once lived a noble and respected Jew, whose name was Jesse. He had eight clever, talented sons, the youngest of whom was David. David was a very modest youth, and he looked after his father's flocks.In his heart burned an ardent love for G-d and of His people, which he expressed in the Psalms he composed and in playing on the lyre.He also felt a deep love for his lambs and for every living creature. Whenever he brought out his flocks to pasture, he led the young lambs to graze among the fresh, tender young grasses, for they had not yet any teeth.When the young lambs had nibbled the delicate tips, he next took there the oldest sheep and cows, whose teeth were old and weak, that they might eat the middle part of the stalks which were soft enough for them. Last of all he used to bring to the field the grown sheep and cattle, whose strong teeth could chew the lowest part of the grass nearest to the roots.He had great physical courage and was not afraid of any wild animal. Indeed; he feared nothing and no one, except G-d alone. And whenever a lion or bear attacked his flocks and herds and wished to seize a sheep or a cow, David would rush at the savage beast and chase it away and rescue its prey.G-d, therefore, said: "One who can so faithfully tend his animals, each according to its needs, I can safely entrust with the care of My holy lambs, My people."The prophet Samuel was greatly distressed that King Saul had disappointed his hopes in the war against Amalek and had as a result shown himself unworthy of his crown. But G-d said to Samuel: "Put an end to your tears! Go to Bethlehem and there anoint one of Jesse's sons as the future king. The Hebrew kingdom will remain with him and his children and children's children forever, for he is truly fitted for it."The prophet Samuel came to Bethlehem and informed Jesse of G-d's command. Jesse had his sons brought before the prophet one at a time. Samuel wished to anoint the eldest son, who was handsome and clever and had a noble character. But G-d said to him: "This is not the one!" He therefore wanted to anoint the second, but the oil vanished from the anointing horn, so the prophet Samuel understood that this son, too, was not to be the future king. And so it happened with each one in turn. Samuel found himself in difficulties. He understood that G-d was punishing him for having exclaimed once: "I am the seer (prophet)" and now he was unable to 'see' who was to be the future king."Have you another son?" the prophet Samuel asked Jesse."Yes," replied Jesse, "my youngest son, David, is in the field, looking after my flocks..."Samuel asked that David be immediately brought to him and, as soon as he stood before him, the oil rose in the horn. Samuel then heard G-d's voice, declaring: "This is the one I have chosen." Thereupon the prophet anointed David as the king who was to succeed Saul, and Samuel returned home.What effect did this have on David? Did he become proud? Did he dress himself in royal robes? Not at all! He went back to his sheep. But a heavenly spirit surrounded him. His prayers, his Psalms and his music, full of this Divine spirit, traveled and spread across the hills of Judah, and whoever heard them felt as if a new soul had awakened in him. The sad person was filled with joy; the downcast felt his heart revive; he who had lost hope regained his faith and all exclaimed: "Listen! It is David, the son of Jesse, who is singing!"And when King Saul fell into a mood of despair, he was told that there was a wonderful youth whose playing on the harp and whose singing drove away all evil spirits. From that time David used to play and sing before King Saul, calming and comforting him.Even later, when King David had ascended the throne, he always kept his harp beside him. Exactly at midnight a slight breeze used to pluck at the strings, and King David would awaken from his sleep, rise from his couch and compose sweet, sacred songs, known to us as the Psalms of David, in praise of G-d.King David's fame spread to the neighboring nations. He set himself to the task of establishing peace, and the kings around wished to make peace treaties with him. To the north-west of the land of Israel lay the kingdom of Tyre, famous for its craftsmen, the ruler of which was Hiram. Hiram, king of Tyre, sent his best builders and artists to erect a splendid palace for King David and to build beautiful mansions in David's new capital of Jerusalem.King David should have been contented, but he was disturbed by the thought, that, while his palace and his capital city were now built with great splendor, the holy Ark of G-d still lodged in a tent, screened only by curtains.David knew that Jerusalem was to be the center which was to unite Jews everywhere with the idea of one G-d, one Torah and one People. David, therefore, determined to build the Beit Hamikdash, the Holy Temple.However, there came to him the prophet Nathan, sent by G-d, and said: "Your good intention comes from a pure heart. Nevertheless, the task of building a Sanctuary for G-d is not to be given to you. The Sanctuary is to be the place of peace. You fought many battles. Your hands have had to shed blood in these wars, the blood of wicked men, it is true, but still human blood. Therefore you cannot build G-d's Sanctuary of peace. This holy duty will be carried out by your son, Solomon, whose reign will be one of peace (the name, Solomon, "Shlomo," having its origin in the Hebrew word for peace, Shalom). He will put into practice this good intention of yours."Naturally, King David had to accept G-d's prophecy, as spoken by the mouth of the prophet Nathan, although he deeply regretted that his eyes would never see the House of G-d in all its magnificence. But he rejoiced that his son would be considered worthy of the great honor of building the Holy Temple..In spite of the knowledge that he himself was not to have a hand is this sacred work, David began to collect the materials needed for the building as well as money to pay for it. All the treasures he had assembled during his reign, gold and silver and copper, precious stones and wood, he had placed in the care of a man called Shabuel, a direct descendant of Moses, who was appointed to take charge of this treasury.Not only were the building materials prepared by King David, but he also arranged, with the help of the Sanhedrin (Rabbinical Supreme Court), who were inspired by the Divine spirit, the order of the service for the Kohanim and the Levites. Thus King Solomon later had before him a complete plan in addition to the materials necessary for the building of the Holy Temple.David's reign lasted for forty years (2884-2924); the first seven years he reigned in Hebron over the tribe of Judah, and the remaining thirty-three years he reigned in Jerusalem over all Israel.xwSY1321169

16:52 Écrit par la vraie sioniste dans thora and judaism in english | Lien permanent | Commentaires (0) |  Facebook |

17/01/2007

paracha in english

 

The Parshah in a Nutshell

The Parsha in a Nutshell

Got no more than five minutes? "The Parshah in a Nutshell" is an ultra-short, one-page synopsis of the weekly Torah reading, peppered with links to related stories, essays and articles. [Go]
Text of Chumash with Rashi

Text of Chumash with Rashi

A modern English translation of the full text of the Parshah with the classic commentary by Rashi (Rabbi Shlomo Yitzchaki, 1040-1105), universally regarded as the most basic tool for understanding the meaning of the text for schoolchild and scholar alike. [Go]
Parshah in Depth

Parsha in Depth

Explore the Parshah together with a hundred generations of scholars and mystics, from Moses to today. Includes a detailed summary and overview, and dozens of selected excerpts from the Midrash, Talmud, the Commentaries and the Chassidic Masters. [Go]
From the Chassidic Masters

From the Chassidic Masters

Insights and analysis from the talks and works of the Lubavitcher Rebbe and other Chassidic greats. Learn the spiritual significance of the events and laws recounted in this week's Torah portion and their contemporary relevance to our daily lives. [Go]
Parsha Columnists

Parsha Columnists

Insights and analysis on the weekly Torah portion from a wide range of featured and guest columnists help give a whole new perspective and meaning to the topics and stories of the Parshah. [Go]
Parsha Audio Classes

Parsha Audio Classes

Explore the Weekly Torah Portion with audio classes given by dynamic speakers and lecturers for every taste. Audio Class   [Go]
Family Parshah

Family Parshah

A parshah section especially for parents and kids. Articles and stories that are relevant and inspire, tidbits for 'round the table discussion, and summaries and games to test your knowledge. [Go]

From our Sages on the Parshah


Aaron threw down his rod before Pharaoh and it turned into a snake. Pharaoh summoned the wise men and sorcerers of Egypt... each cast his rod, and they turned into snakes; and Aaron's rod swallowed up their rods (Exodus 7:10-12)

Why did Aaron's rod swallowed the Egyptians' rods/serpents only after it had reverted back to its original form, rather than as a serpent itself?

This is to teach us that even when he wages war, the Jew is not a warrior. Even when he must destroy the serpents of the enemy, he is not a serpent himself, spewing poison and hate. His instrument of vengeance is as devoid of vengeful feeling as a lifeless stick.

(From the teachings of the Lubavitcher Rebbe)


This Week's Torah Portion: Va'eira 



18:43 Écrit par la vraie sioniste dans thora and judaism in english | Lien permanent | Commentaires (0) |  Facebook |

04/12/2006

paracha of the week

Aller au message précédent|Aller au message suivant|Supprimer|Boîte de réception
Welcome See this article online:
http://www.aish.com/torahportion/shalomweekly/Vayishlach_...
Vayishlach Insights into life, ideas for personal growth

If you would like to support the Shabbat Shalom Weekly, please click here:

GOOD MORNING!   Hanukah is coming soon -- the first night is Friday, December 15th. It's a wonderful family holiday. After we light the candles, we sing Maoz Tzur, eat jelly donuts, tell stories, have quizzes about Hanukah -- all in the light of the Hanukah candles. Memories are made up of a collection of precious moments. Hanukah can provide you with many wonderful memories!


Q & A: WHAT IS HANUKAH AND HOW DO WE CELEBRATE IT?

There are two ways which our enemies have historically sought to destroy us. The first is by physical annihilation; the most recent attempt being the Holocaust. The second is through cultural assimilation. Purim is the annual celebration of our physical survival. Hanukah is the annual celebration of our spiritual survival over the many who would have liked to destroy us through cultural assimilation.

In 167 BCE the Syrian-Greek emperor, Antiochus, set out to destroy Judaism by imposing a ban on three mitzvot: The Shabbat, The Sanctifying of the New Month (establishing the first day of the month by testimony of witnesses who saw the new moon) and Brit Mila (entering the Covenant of Abraham through Torah-ordained circumcision). The Shabbat signifies that G-d is the Creator and Sustainer of the Universe and that His Torah is the blueprint of creation, meaning and values. Sanctifying the New Month determines the day of the Jewish holidays. Without it there would be chaos. For example, if Succot is the 15th of Tishrei, the day it occurs depends upon which day is declared the first of Tishrei. Brit Mila is a sign of our special covenant with the Almighty. All three maintain our cultural integrity and were thus threats to the Greek culture.

Matityahu and his 5 sons, known as the Maccabees, started a revolt and three years later succeeded in evicting the oppressors. The victory was a miracle -- on the scale of Israel defeating the combined super-powers of today. Having regained control of the Temple in Jerusalem, they wanted to immediately rededicate it. They needed ritually pure olive oil to re-light the Menorah in the Temple. Only a single cruse of oil was found; enough to burn for just one day. However, they needed oil for eight days until new ritually pure olive oil could be produced. A miracle occurred and the oil burned for eight days.

Therefore, we light Hanukah candles (or better yet, lamps with olive oil) for eight days. One the first day, two the second and so forth. The first candle is placed to the far right of the menorah with each additional night's candle being placed to the immediate left. One says three blessings the first night (two blessings each subsequent night) and then lights the candles, starting with the furthermost candle to the left. The menorah should have all candles in a straight line and at the same height. Ashkenazi tradition has each person of the household lighting his own menorah. Sefardi tradition has just one menorah lit per family. The blessings can be found on the back of the Hanukah candle box or in a Siddur, prayer book. The candles may be lit inside the home. It is preferable to light where passersby in the street can see them -- to publicize the miracle of Hanukah. In Israel, people light outside in special glass boxes built for a menorah or little glasses with olive oil and wicks.

The tradition to eat latkes, potato pancakes, is in memory of the miracle of the oil (latkes are fried in oil). In Israel, the tradition is to eat sufganiot, deep-fried jelly donuts. The traditional game of Hanukah uses a dreidel, a four-sided top with the Hebrew letters Nun, Gimmel, Hey, Shin (the first letters of "Nes Gadol Haya Sham -- A Great Miracle Happened There." In Israel, the last letter is a Pay -- for "here.") In times of persecution when learning Torah was forbidden, Jews would learn anyway. When the soldiers would investigate, they would pull out the dreidel and pretend that they were gambling. The rules for playing dreidel: Nun -- no one wins; Gimmel -- spinner takes the pot; Hey -- spinner get half the pot; Shin/Pay -- spinner matches the pot!

Here's a question to think about: If enough oil was found to burn in the Temple menorah for one day and the oil lasted for eight days, then the miracle was really only for the seven additional days of lighting. Why then do we celebrate Hanukah for eight days and not seven?

For further information on Hanukah, including animated instructions on how to light the candles, go to: http://www.aish.com/holidays/Chanukah/default.asp


For more on "Hanukah" go to ShabbatShalomAudio.com!

 

Hear classes on... 
HANUKAH 

Download to Go
or Listen FREE On-Line


 

Torah Portion of the Week
Vayishlach

On the trip back to Canaan, Jacob meets his brother Esau; Jacob wrestles with the angel. Then they arrive in Shechem; Shechem, the son of Chamor the Hivite, (heir to the town of Shechem) rapes Jacob's daughter, Dina; Dina's brothers, Shimon and Levy, massacre the men of Shechem; Rebecca (Rivka) dies; God gives Jacob an additional name, "Israel," and reaffirms the blessing to Avraham that the land of Canaan (Israel) will be given to his descendants; Rachel dies after giving birth to Benjamin (Binyomin); Jacob's 12 sons are listed; Isaac dies; Esau's lineage is recorded as is that of Seir the Horite; and lastly ... the succession of the Kings of Edom ischronicled.

 

Dvar Torah
based on Growth Through Torah by Rabbi Zelig Pliskin

When Jacob was wrestling with Esau's angel, the Torah tells us: "And Jacob asked ... 'Please tell me your name." And he (the angel) replied, 'Why do you ask me my name? And he blessed him (the angel blessed Jacob) there."

Jacob fought with the spiritual being which saw the personification of Esau, which was also the personification of the evil inclination (the yetzer hara -- the desire to follow after your desires rather than to do what is right). When Jacob was victorious, he asked the being for its name, but was told, "Why do you ask me my name?" This reply might appear to be a refusal to give a truthful answer. However, Rabbi Yehuda Leib Chasman explained that this was actually the name of the evil inclination: "Don't ask!"

The desires of this world draw a person like a magnet. The best way to overcome one's negative impulses is to be aware of how illusory these pleasures actually are. As soon as you take a close look with your intellect at worldly desires you will see how empty and meaningless they are. "Don't ask!" As soon as you start asking questions to clarify the reality of the yetzer hara, you will find that there is nothing there. This is analogous to seeing a shadow and thinking that something is actually there. As soon as you light a candle, you realize that what you saw was only an illusion. Use your intellect to see the emptiness of negative desires and you will be free from their pull. (Ohr Yohail, vol. 2, p. 35)


CANDLE LIGHTING - December 16:
(or go to http://www.aish.com/shabbat/candlelighting.asp)

Jerusalem 3:55
Guatemala 5:36  Hong Kong 5:21  Honolulu 5:30
J'Burg 6:33  London 3:33  Los Angeles 4:26
Melbourne 8:14  Mexico City 5:40  Miami 5:13
New York 4:11  Singapore 6:40  Toronto 4:23



QUOTE OF THE WEEK:

Watch what people are cynical about, and one can often discover what they lack
-- George S. Patton



In Loving Memory of
our brothers
Earl B. Slavitt
David S. Sher
by Nancy & Richard Sher




This article can also be read at: http://www.aish.com/torahportion/shalomweekly/Vayishlach_...

Author Biography:

Shabbat Shalom,

Kalman Packouz
Click here for Rabbi Packouz's bio
 

11:51 Écrit par la vraie sioniste dans thora and judaism in english | Lien permanent | Commentaires (0) |  Facebook |