Month: October 2024

1935-1942
Noah and Rosh Hodesh
^{Genesis 6:9–11:32, Numbers 28:9-15, and Isaiah 66:1-24}

The parasha Noach recounts the story of Noah, the building of the ark, the flood, and the covenant between God and humanity, symbolized by the rainbow. It also touches upon the Tower of Babel and the dispersal of the nations. The Haftarah highlights divine compassion and the promise of peace for Jerusalem.

Genesis 7:13
בְּעֶצֶם הַיּוֹם הַזֶּה בָּא נֹחַ, וְשֵׁם-וְחָם וָיֶפֶת בְּנֵי-נֹחַ; וְאֵשֶׁת נֹחַ, וּשְׁלֹשֶׁת נְשֵׁי-בָנָיו אִתָּם–אֶל-הַתֵּבָה.
On that very day Noah and his sons, Shem, Ham, and Japheth, along with Noah’s wife and the three wives of his sons, entered the ark.

The SS Normandie provided a safe haven at sea. Designed by Yourkevitch⁽¹⁾ and built by the Chantiers de l’Atlantique in Saint-Nazaire, it was launched in 1935. At 313 meters in length, it could carry nearly 2,000 passengers, combining technological innovation and Art Deco elegance. In 1936, a synagogue and a kosher kitchen⁽²⁾ were added on board to meet the needs of Jewish passengers.

In 1942, the ship was requisitioned by the United States for military conversion. Unfortunately, an accidental fire in New York led to flooding and caused the vessel to capsize.

⁽¹⁾ Vladimir Ivanovich Yourkevitch (1885-1964), a Russian-American naval architect of Russian origin, emigrated to France after the Russian Revolution and worked for the Chantiers de Penhoët. He later moved to the United States, where he continued his career.
⁽²⁾ On the routes of the Compagnie des Messageries Maritimes and the Compagnie Générale Transatlantique, kosher service was offered aboard the liners Paris, Île-de-France, and later the Normandie, where a synagogue and a kosher kitchen were set up. In the Mediterranean, kosher menus were also available on board the Champollion (1925) and, in 1926, the Mariette Pacha.

Shemini Atzeret (Simchat Torah)
_{Deuteronomy 33:1 – 34:12, Numbers 29:35 – 30:1, Genesis 1:1 – 2:3, and Joshua 1:1-18}
^{Additionally, in the diaspora: Deuteronomy 14:22 – 16:17 and I Kings 8:54-66}

During this celebration, in the first Torah scroll, we complete the reading of the fifth book of the Torah. This passage recounts the blessings that Moses bestows upon the Children of Israel, the appointment of Joshua as the new leader, and the death of Moses. The second scroll pertains to the festival, and in the third, we begin the first verses of Bereshit, which recount the creation of the world.

Genesis 1:1-3
בְּרֵאשִׁית, בָּרָא אֱלֹקִים, אֵת הַשָּׁמַיִם, וְאֵת הָאָרֶץ. וְהָאָרֶץ, הָיְתָה תֹהוּ וָבֹהוּ, וְחֹשֶׁךְ, עַל-פְּנֵי תְהוֹם; וְרוּחַ אֱלֹקִים, מְרַחֶפֶת עַל-פְּנֵי הַמָּיִם. וַיֹּאמֶר אֱלֹקִים, יְהִי אוֹר; וַיְהִי-אוֹר.
In the beginning, God created the heavens and the earth. Now the earth was formless and empty; darkness was over the surface of the deep, and the Spirit of God was hovering over the waters. And God said, ‘Let there be light,’ and there was light.”

The Moses Ben Maimon⁽¹⁾ Synagogue in Abu Dhabi, designed by Sir David Adjaye⁽²⁾ and inaugurated in February 2023, features a modern structure reminiscent of a Sukkah, allowing light to freely enter. It is named after the renowned author of the Mishneh Torah⁽³⁾, who asserts that the earth belongs to God and that He gave the land of Israel to the Jews. This concept of divine ownership is also reflected in Rashi’s⁽⁴⁾ commentary on Genesis 1:1, where he explains that the Torah begins with the creation of the world so that, if the nations accuse the Children of Israel of stealing the land, they can respond: ‘The entire earth belongs to God, for He created it and gave it to whomever He deemed worthy’ (Jeremiah 27:5).

⁽¹⁾ Rabbi Moses ben Maimon (1135-1204), known as Maimonides or by the acronym Rambam, was a prominent Jewish philosopher, theologian, and legal codifier. His major work is the Mishneh Torah.
(2) Sir David Adjaye, an internationally renowned Ghanaian-British architect, was born in 1966 in Dar es Salaam, Tanzania. He was knighted in 2017 by Queen Elizabeth II for his contributions to architecture.
(3) The Mishneh Torah is a monumental work, divided into 14 books, that codifies Jewish law and serves as an essential reference in Jewish tradition. In the chapter Hilchot Shemittah VeYovel 13:13, Maimonides refers to the verse: “The land shall not be sold permanently, for the land is Mine; for you are strangers and sojourners with Me” (Leviticus 25:23). In Hilchot Melachim UMilchamotehem 5:6, he also mentions the verse: “You shall take possession of the land and dwell in it, for I have given the land to you to possess” (Numbers 33:53).
(4) Rashi: An acronym for Rabbi Shlomo Yitzhaki (1040-1105), a famous commentator on the Torah and Talmud. His clear and concise explanations, written in Hebrew, are widely adopted in Jewish studies.

Sukkot and Shabbat Chol HaMoed Sukkot
_{Leviticus 22:26 – 23:44 and Numbers 29:12-16 and Zechariah 14:1-21 [I Kings 8:2-21]}
^{Numbers 33:13-34:26, Numbers 29:20-22 [29:17-22] and Ezekiel 38:18-39:16}

The Torah, read during Sukkot, commands the Jews to live in booths for seven days to remember divine protection in the desert. In the haftarot⁽²⁾, in the messianic era, after the nations’ war against Israel, the prophet Zechariah announces that the peoples will gather to celebrate Sukkot in Jerusalem, while Ezekiel predicts that during these difficult times, Gog and Magog⁽³⁾ will attack Israel, but God will intervene to destroy them and restore peace in Israel.

Leviticus 23:42
בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים; כָּל-הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכֹּת.
You shall live in booths for seven days;
all the native-born in Israel shall live in booths.

The Museum of Jewish Art and History in Paris (M.A.H.J.) exhibits a painted softwood sukkah, dating from the mid-19th century. Composed of 37 numbered and decorated panels, including a view of Jerusalem, it was intended for a wealthy family from the Lake Constance region. This object represents a rare example of Jewish folk art. In 2018, a missing panel was acquired, restoring the work’s integrity 30 years after its entry into the museum’s collection.

⁽¹⁾ Photographs by Christophe Fouin, French photographer specializing in heritage and architecture.
(2) The Talmud Baba Batra 75a presents visions of the messianic era, highlighting the future glory of Jerusalem and the rewards of the righteous. It also references the prophecies of Zechariah and Ezekiel concerning the final battle and the redemption of Israel, as well as those of Isaiah (2:2-4).
⁽³⁾ Rashi, on Ezekiel 38:2, explains that Gog represents a leader, and Magog his people.

Yom Kippur
^{Leviticus 16:1-34, Leviticus 18:1-30, Isaiah 57:14 – 58:14, Book of Jonah 1:1 – 4:11, Micah 7:18-20}

The texts of Yom Kippur speak of repentance and divine mercy. Chapter 16 of Leviticus describes the ritual of the scapegoat, a symbol of atonement, chapter 18 addresses morality and holiness, while the text from Isaiah calls for repentance and social justice. The Book of Jonah illustrates that forgiveness is accessible to all, and Micah emphasizes God’s kindness towards those who repent.

Leviticus 16:30
כִּי-בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם, לְטַהֵר אֶתְכֶם: מִכֹּל, חַטֹּאתֵיכֶם, לִפְנֵי יְהוָה, תִּטְהָרוּ.
For on this day, atonement shall be made for you, to purify you; you shall be purified from all your sins before the Lord.

Disciple of Hillel⁽¹⁾, Rabbi Yohanan ben Zakkai⁽²⁾, one of the leading sages after the destruction of the Second Temple, founded the Sanhedrin⁽³⁾ of Yavneh. This assembly of 71 sages played a crucial role in preserving the Jewish tradition and developing religious practices. Rabbi Akiba⁽⁴⁾ studied at Yavneh under the influence of sages such as Rabbi Eliezer ben Hourcanos⁽⁵⁾ and Rabbi Yehoshua ben Hanania⁽⁶⁾, who were disciples of Rabbi Yohanan ben Zakkai.

Rabbi Akiba is credited with formalizing the Yom Kippur ritual, organizing the prayers, collective confessions, and the ritual of the Avoda⁽⁸⁾. Thanks to his work and that of other sages, Judaism adapted to the new realities of life, emphasizing the study of the Torah and prayer.

Archaeological excavations in Yavneh, led by teams from the Israel Antiquities Authority⁽⁹⁾ since the 2000s, have uncovered remnants from the Second Temple period. Among the discoveries are elements related to the Sanhedrin, such as inscriptions in Hebrew, ritual objects, and residential structures.

(1) Hillel HaZaken is a sage from the 1st century BCE. He founded one of the two main schools of Torah interpretation, Beit Hillel. He often opposed Shammai on issues of Halakha, and most legal decisions follow his opinions. As a nasi (president of the Sanhedrin), he is distinguished by his intelligence, humility, and open-mindedness.
(2) Rabbi Yohanan ben Zakkai is known for his key role in preserving Judaism and founded the Sanhedrin of Yavneh, where he established foundations for Halakha and the study of the Torah. He is known for his maxim: “Let your house be a gathering place for the sages” (Pirkei Avot 1:4).
(3) Tana’im (singular Tana) refers to the Jewish sages of the Second Temple period and the Mishnah (approximately 10-220 CE) who contributed to the transmission and teaching of the oral Torah.
(4) The Sanhedrin is an assembly composed of 71 members, including a president (nasi), a vice-president (av beit din), and 69 sages, responsible for judging and interpreting Jewish law. Initially, it met in the Temple in Jerusalem, before being transferred to Yavneh after the destruction of the Temple. This Sanhedrin is essential to the continuity of Jewish life and the interpretation of Jewish laws.
(5) Rabbi Akiba is a great sage and martyr of the 1st and 2nd centuries. Starting as a shepherd, he became an eminent Tana. Founder of an influential school, he is known for his interpretations of the Torah, which are often more lenient than those of Shammai, with most halakhic decisions following his views.
(6) Rabbi Eliezer ben Hourcanos is a Tana from the 1st century, known for his rigorous positions on Jewish law. He is a strict defender of oral tradition, often disagreeing with his contemporaries on halakhic matters.
(7) Rabbi Yehoshua ben Hanania is a Tana from the 1st century, known for his intellectual debates with Rabbi Eliezer ben Hourcanos, often adopting a more flexible and pragmatic approach in the interpretation of Jewish law.
(8) The Avoda refers to the ritual performed by the Cohen Gadol on Yom Kippur. Since the destruction of the Temple, this ritual allows the worshiper to identify with the Cohen Gadol, thereby emphasizing the importance of atonement and purification.
(9) AAI (Israel Antiquities Authority): A government agency established in 1960, responsible for the protection, study, and preservation of the country’s archaeological and cultural heritage.

Rosh Hashanah 
Genesis 21:1-34 and I Samuel 1:1-2:10 and Genesis 22:1-24 and Jeremiah 31:2-20 
Shabbat Haazinu (Shabbat Shuva)
Deuteronomy 32:1-52 and Haftarah: Hosea 14:2-10, Micah 7:18-20, Joel 2:15-27

Rosh Hashanah, Shabbat Shuva, and the following week form a time of deep reflection on past actions. These days are marked by a call to repentance, prayer, and charity as means to lighten divine decrees and obtain mercy.

Unetaneh Tokef 3
וְכָל בָּאֵי עוֹלָם יַעֲבֹרוּן לְפָנֶיךָ כִּבְנֵי מָרוֹן
And all the inhabitants of the world pass before You like the sons of Maron.

This expression from the Babylonian Talmud (Mishna Rosh Hashanah 16 א) teaches that God judges each individual individually, like sheep passing one by one through a narrow passage. It was taken up in verse 3 of  poem וּנְתַנֶּה תּוֹקֶף (Unetaneh Tokef), which translates to ‘We proclaim the power’. This poem is believed to have been composed in Israel during the Byzantine period⁽¹⁾, but some attribute it to Amnon of Mainz⁽²⁾. It evokes both the insignificance of man and the idea that, despite this, repentance, prayer, and charity can mitigate divine decrees.

⁽¹⁾ The study of texts from the Cairo Geniza has led to the conclusion that it was composed in the land of Israel during the Byzantine period, between the 4th and 7th centuries.
⁽²⁾ Amnon of Mainz is a respected scholar of the 11th century in Jewish tradition. According to legend, the Archbishop of Mainz repeatedly tried to convert him to Christianity. Failing to do so, he ordered his mutilation. It is said that Amnon, transported to the synagogue during Rosh Hashanah, recited the prayer known as “Unetaneh Tokef” before dying. This prayer then became an integral part of the Rosh Hashanah and Yom Kippur liturgies for Ashkenazi, Italian, and some Sephardic communities.
⁽³⁾ David Hillman (1894-1974), a British artist with a profound knowledge of biblical and Talmudic texts, created numerous stained glass windows, including those in the St John’s Wood Synagogue, as well as in places like the Heichal Shlomo Synagogue in Jerusalem.
⁽⁴⁾ Sir Basil Spence (1907-1976), a Scottish architect, designed significant buildings characterized by clean lines and innovative use of space and light.