Category: Uncategorized

Shemot (שמות – Names)
^{Exodus 1:1 – 6:1 • Isaiah 27:6–28:13 and 29:22–23 (Ashkenazi) • Jeremiah 1:1–2:3 (Sephardi)}

This parasha opens the cycle of deliverance. Saved by Pharaoh’s daughter, Moses grows up in the palace, flees to the Midianites, and then, at the burning bush, receives from God the mission to free Israel. The haftarah read by Ashkenazim emphasizes divine deliverance (27:8 / Exodus 14), while that of the Sephardim recalls God’s call commissioning the prophet Jeremiah (1:4‑8 / Exodus 3:12).

Exodus 3:2
וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ, וְהַסְּנֶה, אֵינֶנּוּ אֻכָּל.
The bush was burning with fire, but the bush was not consumed.

Built in the 1970s in a minimalist style, the Bet-El Synagogue of Caracas opens onto a vast prayer hall. At the back, the Heichal, sculpted by Venezuelan artist Harry Abend ^[1], captures and reflects light, evoking the divine presence of the burning bush. The kinetic stained glass by Yaacov Agam ^[2], integrated into panels and side openings, brings color and movement. The architectural ensemble came to life thanks to the support of philanthropist Edmond J. Safra ^[3].

Jewish presence in Venezuela dates back to the 17th century with crypto-Jews from Spain and Portugal. In the 19th century, families from the Caribbean settled there, and in the 20th century, the country welcomed Jews from Europe, the Middle East, and North Africa. By the late 1990s, the Jewish community numbered about 22,000 members.

The year 1999 marked the rise to power of Hugo Chávez. His strategic rapprochement with Iran and the diplomatic break with the State of Israel created an atmosphere of concern for the Venezuelan Jewish community. In 2013, Nicolás Maduro succeeded him. He strengthened these partnerships with Tehran and gave carte blanche to Hezbollah, involved in terrorist and criminal activities. The country sank into a deep crisis, and the Jewish community fell below 6,000 members. In January 2026, Nicolás Maduro was captured ^[4] by U.S. forces.

^[1] Harry Abend (1937–2021), Venezuelan sculptor, Jew of Polish origin, winner of the Venezuelan National Sculpture Prize for his work “Forma” (1961).
^[2] Yaacov Agam (born 1928) is an Israeli artist, a major figure in kinetic art. He created the Dizengoff Fountain in Tel Aviv, inaugurated in 1986. At 97, he received the Israel Prize for the year 5786 in the field of visual arts (painting, sculpture, and photography).
^[3] Edmond J. Safra (1932–1999), Sephardic banker and philanthropist, born in Beirut to a Jewish family from Aleppo (Syria), was a major supporter of Jewish communities worldwide.
^[4] According to official U.S. sources, the operation was justified by indictments for narco-terrorism and security objectives (dismantling criminal networks and reducing Iranian/Hezbollah influence). President Trump also announced U.S. involvement in political transition and the oil sector. The UN and several states contested the legality of the intervention.

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Vayechi (ויחי – And he lived)
^{Genesis 47:28 – 50:26 • I Kings 2:1–12}

The parashah recounts Jacob’s final days in Egypt: he blesses Ephraim and Manasseh, delivers his last words to his sons, and asks to be buried in Hebron. After his death, Joseph arranges his transfer to the Cave of Machpelah. Then Joseph makes the children of Israel swear to carry his bones to the Land of Israel before he dies.
The haftarah reports King David’s last instructions to his son Solomon before his death, emphasizing the transmission of wisdom and the continuity of kingship.

Genesis 50:25
וַיַּשְׁבַּע יוֹסֵף, אֶת-בְּנֵי יִשְׂרָאֵל לֵאמֹר:
פָּקֹד יִפְקֹד אֱלֹקים אֶתְכֶם, וְהַעֲלִתֶם אֶת-עַצְמֹתַי מִזֶּה.
Joseph made the children of Israel swear:
God will surely visit you, and you shall carry up my bones from here.

This oath will be fulfilled centuries later, when Joseph’s bones are laid to rest in Shechem, at the entrance to the valley between Mount Gerizim and Mount Ebal.

The current structure of the tomb—a small room topped by a dome—dates from the 19th century. Israel took control of the site in 1967, then, after the Oslo Accords, it came under Palestinian authority. In 2000, at the start of the Second Intifada, the tomb was set on fire. Restored in 2009–2010, it remained accessible only at night under heavy protection.

Since December 29, 2025, a historic decision has allowed daytime visits, up to 8:00 a.m. for the Shacharit prayer, marking a turning point after twenty-five years of nighttime restrictions.

Vayigash (ויגש – He Approached)
^{Genesis 44:18–47:27 – Ezekiel 37:15–28}

Judah offers his life to save Benjamin. Moved, Joseph reveals his true identity and reunites the brothers. Jacob migrates to Egypt, bringing together all his descendants. In the haftarah, the prophet Ezekiel foretells the reunification of the two kingdoms, Judah and Israel.

Ezekiel 37:17
וְקָרַב אֹתָם אֶחָד אֶל-אֶחָד, לְךָ–לְעֵץ אֶחָד
Bring these pieces close to one another, so that they become a single piece.

Written in 1700, the Siena Ketubah ^[1], a masterpiece of Tuscan Baroque ^[2], is one of the most remarkable examples of 18th‑century Italian Jewish art. It is preserved in the ketubot collection of the Jewish Museum in New York ^[3].

Within its lavish decoration, we find at the top of the frame an iconographic representation of the Jewish people ^[4], featuring a lion holding a censer. Below appear the figures of Fame and Profit ^[5], symbols of renown and prosperity. Next comes a complete zodiac ^[6]. Medallions depicting biblical scenes, surrounded by carefully chosen verses ^[7], frame the ketubah text.

^[1] Ink, gouache, and gold leaf on parchment, 83 × 58.3 cm. Gift of Dr. Harry G. Friedman. Inventory number: F 2407.
^[2] Tuscan Baroque is characterized by abundant ornamentation, dynamic compositions, and allegorical figures.
^[3] The Jewish Museum in New York holds one of the world’s most important ketubah collections. The Siena ketubah is considered an exceptional model for its refinement and iconography.
^[4] The lion evokes the tribe of Judah (Genesis 49:9), royalty, and power. It represents spiritual strength and divine protection. The censer refers to Temple worship and priestly function.
^[5] Fame (an angel blowing a trumpet) is a classical Greco‑Roman allegory of renown and glory. Profit (a man sowing seeds), an allegorical figure from the humanist tradition, embodies prosperity and fertility.
^[6] The presence of a complete zodiac (מַזָּלוֹת, mazalot) symbolizes the cycle of time, cosmic order, and divine blessing upon married life. It also evokes providence and good fortune (מַזָּל טוֹב – mazal tov), wished upon the couple.
^[7] Biblical verses on the ketubah: Genesis 27:28 “May God give you the dew of heaven…”, Proverbs 18:22 “He who finds a wife finds happiness…”, Proverbs 5:18 “May your fountain be blessed…”, along with a long passage from Isaiah 61:10–62:4, evoking nuptial joy and the restoration of Israel.

Shabbat Miketz (מִקֵּץ – At the End), Rosh Chodesh Tevet, Hanukkah
^{Genesis 41:1–44:17 – Numbers 28:9–15 – Numbers 7:1–8:4 – Isaiah 66:1, 24 – Zechariah 2:14–4:7}

In the first Sefer, Joseph interprets Pharaoh’s dreams and becomes viceroy of Egypt. Through his wisdom, he organizes grain reserves to face the coming famine. His brothers go down to Egypt to buy food, and Joseph tests them by demanding Benjamin’s presence.
In the second Sefer, the Torah describes the special sacrifices for Shabbat and Rosh Chodesh, marking the renewal of the lunar cycle.
In the third Sefer, the reading focuses on the offerings of the tribal leaders^[1] during the inauguration of the Mishkan.
The Hanukkah Haftarah, taken from the prophet Zechariah, presents the vision of the golden Menorah fed by two olive trees and reminds us that deliverance will come “not by might, nor by power, but by My spirit.”

Zechariah 2:14
רָנִּי וְשִׂמְחִי, בַּת-צִיּוֹן–כִּי הִנְנִי-בָא וְשָׁכַנְתִּי בְתוֹכֵךְ, נְאֻם-ה’.
Rejoice and be glad, daughter of Zion! For behold, I am coming to dwell in your midst, says the Lord.

The Hasmonean walls^[2] discovered in recent days are tangible witnesses of Jewish presence in Jerusalem during the Second Temple period. Located near the Tower of David, within the Kishle complex^[3], this imposing fortification—accompanied by arrowheads, lead bullets, and catapult stones—attests to the fierce battles^[4] of the Maccabean revolt against the Greeks, the founding event of Hanukkah.
These walls recall the resilience and permanence of the Jewish people in Jerusalem. This archaeological discovery, announced recently, is not merely a testimony of the past: it sheds light on our present by reaffirming the unbreakable bond between Jerusalem and the Jewish people.

^[1] This Shabbat corresponds to the 6th day of Hanukkah: the reading mentions the offering of the tribe of Gad (Numbers 7:42).
^[2] This section of the wall measures about 50 meters long and 5 meters wide. It is considered part of the foundations of a larger wall system that surrounded ancient Jerusalem and included 60 watchtowers over 10 meters high.
^[3] The Kishle, meaning “barracks” (kışla in Turkish), is an Ottoman structure built around 1834 by Ibrahim Pasha as a military barracks. Converted into a prison and police station under the Ottoman Empire (1841), it is now part of the Tower of David Museum. This site reveals unique historical layers: remains of Hezekiah’s wall, Hasmonean fortifications, and traces of Herod’s palace, offering a journey through three millennia of history.
^[4] Maccabean revolt: 2,189 years ago, on 25 Kislev 3597 (164 ^BCE), marking the dedication of the Temple and the origin of the Hanukkah festival.

Vayéchev (וישב – “And he settled”)
^{Genesis 37:1 – 40:23, Amos 2:6 – 3:8}

Yaakov favored his son Yosef and gave him a ketonet passim^[1], a sign of distinction that aroused the jealousy of his brothers. Yosef’s dreams, foretelling his future rule over them, further fueled their anger; they sold him to merchants on their way to Egypt.
The narrative is interrupted by the story of Yehudah and Tamar: Yehudah refused to give his youngest son^[2] in marriage to Tamar, but she devised a stratagem to obtain justice. From this union were born Peretz and Zerach, ancestors of the messianic lineage.
The haftarah from Amos denounces social injustice and reminds us that faithfulness to the divine covenant requires honesty and integrity.

Genesis 37:3
וְעָשָׂה לוֹ, כְּתֹנֶת פַּסִּים.
And he made him a multicolored tunic.

At the Museum of Jewish Art and History (mahJ, Paris), one can admire a multicolored Sephardic tunic^[3] originating from Nabeul, Tunisia. This piece is a remarkable example of traditional Jewish textile. Made of cotton and linen, it is decorated with diagonal bands of colorful silk ribbons and a chest panel embroidered with floral motifs in multicolored threads, enhanced with gilded metal plaques. Measuring 92 cm in height and 53 cm in width, it was worn during the henna ceremony preceding marriage. Its rich palette and delicate craftsmanship recall Joseph’s multicolored tunic.

^[1] The term Passim (פַּסִּים) appears in Genesis 37:3, 23, 32 (Joseph’s tunic) and 2 Samuel 13:18–19 (Tamar’s tunic). Its meaning is debated: multicolored or variegated; long down to the extremities (rabbinic interpretation); or a princely, luxurious garment reserved for royal daughters (cf. Tamar, daughter of King David).
^[2] Levirate marriage (yibbum, יבום) is a biblical prescription: if a man dies without offspring, his brother must marry the widow to perpetuate his name. Mentioned in Genesis 38:7–8 (Tamar and Onan) and formally in Deuteronomy 25:5–10.
^[3] The qmejja is a traditional Tunisian wedding tunic, richly embroidered and often multicolored, worn during marriage ceremonies. It is related to the Arabic word qamîṣ (shirt).

Vayishlaḥ (וישלח – “And he sent”)
^{Bereshit / Genesis 32:4–36:43 – Obadiah 1:1–21 (Sephardic) & Hoshea / Hosea 11:7–12:12 (Ashkenazic)}

The parasha Vayishlaḥ recounts Ya‘aqov’s return to the Holy Land after twenty years in the house of Lavan. The messengers sent to ‘Esav return with troubling news: ‘Esav is coming to meet him with 400 men. Fearing confrontation, Ya‘aqov divides his camp, prays, and sends gifts. At night, he wrestles with a mysterious being who wounds him but blesses him, giving him the name Israel. The reunion with ‘Esav ultimately unfolds peacefully, each brother going his own way.

At Shekhem, the abduction of Dinah leads to the massacre of the inhabitants by Shim‘on and Levi, forcing Ya‘aqov to leave the city in haste. At Beit-El, God confirms his new name; on the road to Efrat, Raḥel dies giving birth to Binyamin; Yitzḥaq passes away in Ḥevron, where he is buried by his sons. The genealogy of ‘Esav is then established.

The Sephardic haftara from Obadiah announces the downfall of Edom, descendant of ‘Esav, and Israel’s ultimate victory, while the Ashkenazic haftara from Hosea recalls Ya‘aqov’s struggle with the angel and calls Israel to return to God.

Bereshit / Genesis 32:27
וַיֹּאמֶר לֹא אֲשַׁלֵּחֲךָ, כִּי אִם-בֵּרַכְתָּנִי
And he said, “I will not let you go, unless you bless me.”

In the central hall of the Marc Chagall National Museum ^[1] in Nice, the cycle The Biblical Message ^[2] is displayed. Among the twelve monumental canvases, Jacob Wrestling with the Angel illustrates the narrative of Genesis chapter 32 (verses 25–33). The blues and violets convey the inner intensity of the struggle, the diagonals of the bodies express dramatic tension, and the angel’s gesture touching Ya‘aqov’s forehead evokes both combat and blessing.

On the right edge of the painting appear: Ya‘aqov and Raḥel meeting at the well (love and divine providence, Genesis 29:1–12); Yosef stripped by his brothers and cast into a pit (jealousy, Genesis 37:23–24); and below, Ya‘aqov weeping over Yosef’s tunic (grief, Genesis 37:31–35). In the background, Chagall inserts elements of his personal universe, notably his native village of Vitebsk, thus intertwining his individual memory with that of the Jewish people.

The museum was inaugurated in 1973, at the initiative of André Malraux [3] and with the participation of Marc Chagall. It was the first national museum dedicated to a living artist, and today houses nearly one thousand works, combining paintings, stained glass, and mosaics in a space conceived by Chagall himself.

[1] Marc Chagall (1887–1985) actively contributed to the design of the museum, adding stained glass, mosaics, and an auditorium, and was present at the inauguration in 1973.
[2] The twelve monumental canvases of The Biblical Message include: Abraham and the Three Angels and The Sacrifice of Yitzḥaq (linked to parasha Vayera); Ya‘aqov and the Angel (linked to Vayishlaḥ); Moshe and the Burning Bush (linked to Shemot); The Crossing of the Red Sea (linked to Beshalach); Moshe Receiving the Tablets of the Law (linked to Yitro); The Prophet Yirmiyahu (Jeremiah) (read in the haftarot of the “Three Weeks” around Tisha Be-Av); David and Bat-Sheva (from II Samuel); King David and His Harp (inspired by Psalms); Eliyahu (Elijah) Taken Up to Heaven (from II Kings); and finally two canvases devoted to Shir HaShirim (Song of Songs), traditionally read on Shabbat.
[3] André Malraux (1901–1976), Minister of Culture, encouraged the creation of the museum and supported the donation of the Biblical Message cycle to the French State.

Vayetze (וַיֵּצֵא – “He went out”)
^{Genesis 28:10 – 32:3 – Sephardi: Hosea 11:7 – 12:12 – Ashkenazi: Hosea 12:13 – 14:10}

Ya‘aqov leaves Be’er-Sheva for Haran. On the way, he dreams of a ladder reaching from earth to heaven, a sign of divine presence. Arriving in Haran, he meets Raḥel near a well, rolls away the stone covering it, and waters the flock of his uncle Lavan.
He establishes his family by marrying Lea and Raḥel. Despite the deceptions of his father-in-law, Ya‘aqov prospers. After twenty years of service, he sets out again toward the land of his ancestors.
In the haftara, the prophet Hosea recalls that Ya‘aqov labored to obtain Raḥel and tended the flocks, emphasizing his perseverance and faithfulness.

Genesis 29:10
וַיָּגֶל אֶת-הָאֶבֶן מֵעַל פִּי הַבְּאֵר
“… He rolled the stone from the mouth of the well…”

In 1961, during construction work on the road to Fiumicino airport, the remains of the synagogue of Ostia, Ostia Antica, were uncovered. It is one of the oldest Jewish religious buildings discovered in the western Mediterranean, and the only one preserved among the twelve known in ancient Rome.

Under the direction of Maria Floriani Squarciapino^[1], the excavations revealed a prayer hall, columns decorated with menorot, a podium for Torah reading, and a well. This well shows that the synagogue was not limited to liturgical space but incorporated essential functions of communal life.

Dated to the late 1st or early 2nd century, the synagogue was enlarged during the 2nd century and later transformed in the 4th century. Since 2001, it has been the subject of renewed research led by the University of Texas. In 2009, the discovery of an inscription mentioning the Fabii Longi Iudaei^[2] in the necropolis helped reconstruct the history of the Jewish community of Ostia. In 2024–2025, excavations uncovered a semi‑subterranean mikveh about 1,600 years old, accompanied by ritual objects, confirming the continuity of religious practices and the importance of the synagogue as a communal center.

^[1] Maria Floriani Squarciapino (1917–2003), Italian archaeologist specializing in Ostia and ancient Rome. She directed the excavations of the Ostia Antica synagogue and published La sinagoga di Ostia (Rome, 1962).
^[2] The inscription mentioning the Fabii Longi Iudaei, discovered in 2009 in the Ostia necropolis, attests to the existence of a Jewish family bearing a classical Latin name (gens Fabia, cognomen Longus) and explicitly identified as “Jews.” The Latin transcription reads: Q(uintus) Fabius Longus et Fabi(a) Oppia et Fabi(a) Secunda Iudaei. Dated to the Julio-Claudian period (27 BCE – 68 CE), it is one of the earliest epigraphic testimonies of Jewish presence in Ostia, illustrating both the integration of Jews into Roman society and the affirmation of their religious identity.

Toldot (תּוֹלְדֹת – Generations)
^{Genesis 25:19–28:9 – Malachi 1:1–2:7}

The Toldot Torah portion recounts the birth of Jacob and Esau, the sale of the birthright, and Isaac’s blessing. Isaac reopens the wells of his father Abraham, encounters resistance from the people of Gerar, and finally digs a well he names Rehovot (רְחֹבוֹת) — a gesture that ends strife and opens a space of peace and prosperity. The haftarah from the prophet Malachi echoes the tension between Israel and Edom, while emphasizing the moral responsibility tied to divine election.

Genesis 26:22
וַיִּקְרָא שְׁמָהּ רְחֹבוֹת וַיֹּאמֶר כִּי עַתָּה הִרְחִיב ה’ לָנוּ וּפָרִינוּ בָאָרֶץ
He named it Rehovot, saying, “Now the Lord has given us room, and we shall prosper in the land.”

The modern city of Rehovot was founded in 1890 by pioneers of the First Aliyah[1], organized under the Menuḥah ve‑Nahala society[2]. The name was proposed by Israel Belkind[3], drawn from Genesis 26:22, to express the hope for an open and fertile land.

The first land parcels were acquired through negotiations led by key figures of the Yishuv, including Yehoshua Hankin[4], Yehudah Goor[5], and Aharon Eliyahu Eisenberg[6], from a Christian Arab landowner. From the outset, the project emphasized financial autonomy and rejected external patronage, notably from Baron Rothschild. The local economy initially relied on vineyards, almond trees, and citrus cultivation.

Founded in 1904, the Great Synagogue Ohel Sarah stands at the heart of the moshava. Its façade bears the inscription: זה השער לה’ — צדיקים יבואו בו
This is the gate of the Lord; the righteous shall enter through it (Psalm 118:20). It also displays the Hebrew year שנת תרס״ד (5654) and the civil year 1904. Built through community donations and the commitment of the founding society, the synagogue served not only for religious services but also as a communal gathering space. Its architecture is modest and functional, reflecting the needs of an agricultural pioneer settlement and embodying values of simplicity, spirituality, and cohesion.

[1] First Aliyah: Wave of Jewish immigration to Ottoman Palestine (circa 1881–1903), mainly from Eastern Europe and Yemen, responsible for founding many agricultural settlements.
[2] Menuḥah ve‑Nahala: Founding society of Rehovot, established in Warsaw, composed of pioneers seeking local autonomy and self-management.
[3] Israel Belkind (1861–1929): Educator, writer, and founder of the Bilou movement (ביל״ו), a group of young Russian Jews pioneering Jewish settlement in the Land of Israel. The name Bilou is an acronym from Isaiah 2:5 — Beit Yaakov Lekhu Venelkha (“House of Jacob, let us go and walk”).
[4] Yehoshua Hankin (1864–1945): Zionist activist responsible for most major land purchases for the Zionist Organization in Ottoman and Mandate Palestine, known as the “father of modern agriculture in Israel.”
[5] Yehudah Goor (Grasovski) (1862–1950): Educator, lexicographer, and land negotiator. Born in Belarus, he immigrated to Eretz Israel in 1887. He helped acquire the lands of Rehovot and was active in Hebrew education and lexicography. He received the Bialik Prize in 1946 for contributions to Hebrew literature.
[6] Aharon Eliyahu Eisenberg (1863–1931): Central figure in the Hibbat Zion movement (חיבת ציון – Love of Zion), a pre-Zionist current that emerged in the 1880s in Eastern Europe. It promoted practical Jewish settlement in Eretz Israel through land acquisition and agricultural colonization.

Haye Sarah (חַיֵּי שָׂרָה – the life of Sarah)
^{Genesis 23:1 – 25:18 – I Kings 1:1 – 1:31}

Sarah dies, and Abraham purchases the field of Machpelah^[1] to bury her. He sends his servant Eliezer to find a wife for his son Yitzhak. Rivkah, Abraham’s grandniece, agrees to the marriage. Abraham passes his inheritance to Yitzhak, marries Qetura, has several children, and then dies. Yitzhak and Yishma’el bury him beside Sarah.
In the haftara, King David, now old, appoints Shelomoh as his successor and orders that he be anointed king.

Genesis 23:4
גֵּר-וְתוֹשָׁב אָנֹכִי, עִמָּכֶם; תְּנוּ לִי אֲחֻזַּת-קֶבֶר עִמָּכֶם, וְאֶקְבְּרָה מֵתִי מִלְּפָנָי
I am a stranger and a resident among you; grant me the possession of a burial site among you, that I may bury my dead before me.

The Jewish cemetery of Almaty was founded at the beginning of the 20th century, when the city was still called Verny^[2]. Rabbi Levi Yitzchak Schneerson^[3] rests in this cemetery, where the local community paid him their final respects. Exiled by Stalin to Kazakhstan, he continued to teach and transmit the Torah despite persecution. His son, The Rebbe^[4], carried this mission forward on a global scale.

Just a few streets away from the cemetery stands the Chabad synagogue, inaugurated in 1997. It is named Beit Menachem. The building houses a synagogue, a mikveh, a Jewish school, a kosher store, community offices, and guest rooms. On the façade one can read: “Jewish Center. House of Menachem. Chabad Lubavitch.”

In November 2025, Kazakhstan signed the Abraham Accords^[5]. This country, once a land of exile for Jews, became a participant in regional dialogue. Where a rabbi once taught in exile, a synagogue now rises, and a diplomatic agreement opens a new chapter.

^[1] The field of Machpelah, in Hebron in the Judean hills, purchased by Abraham to bury Sarah, represents the first Jewish acquisition in the land of Israel.
^[2] Verny, founded in 1854 by the Russian Empire, became Alma-Ata in 1921, then Almaty in 1993 after Kazakhstan’s independence. The current name comes from the Kazakh word for “apple” (alma), in reference to the orchards of the region.
^[3] Rabbi Levi Yitzchak Schneerson (1878–1944), a kabbalistic scholar, author of profound Torah commentaries, and rabbi of Yekatrinoslav (today Dnipro, Ukraine). In 1939, Soviet authorities arrested him for defending Jewish practice. After more than a year of torture in Stalin’s prisons, he was exiled to Chiali, then transferred to Almaty, where he died in 1944.
^[4] The title “the Rebbe” refers primarily to Rabbi Menachem Mendel Schneerson (1902–1994), the seventh leader of the Chabad-Lubavitch movement (present in over 100 countries), son of Rabbi Levi Yitzchak Schneerson. He was not present at his father’s burial, as he was living in New York and communication with the Soviet Union was extremely difficult. The synagogue inaugurated three years after his death bears his name.
^[5] The Abraham Accords are diplomatic normalization agreements between Israel and several Arab and Muslim countries, initiated in 2020 under U.S. auspices. Signed first by the United Arab Emirates and Bahrain, later joined by Morocco and Sudan, they aim to establish bilateral relations in economic, cultural, scientific, and security fields. In November 2025, Kazakhstan joined this framework, marking a new stage in rapprochement between Israel and the Muslim world.

Vayeira (וַיֵּרָא – He appeared)
^{Genesis 18:1–22:24 • II Kings 4:1–37}

Abraham, sitting at the entrance of his tent, sees three visitors. He runs to greet them and offers them hospitality. In the continuation of the narrative, Abraham pleads to save Sodom, Sarah laughs at the announcement of Isaac’s birth, Hagar and Ishmael are protected in the desert, and finally the Akedah—the binding of Isaac—marks Abraham’s ultimate test. The haftarah recounts the miracles of the prophet Elisha, who saves a widow from destitution and restores life to the son of the Shunammite woman^[1].

Genesis 18:5
וְאֶקְחָה פַת-לֶחֶם וְסַעֲדוּ לִבְּכֶם, אַחַר תַּעֲבֹרוּ–כִּי-עַל-כֵּן עֲבַרְתֶּם, עַל-עַבְדְּכֶם; וַיֹּאמְרוּ, כֵּן תַּעֲשֶׂה כַּאֲשֶׁר דִּבַּרְתָּ.
I will fetch a morsel of bread, and you shall comfort your hearts; afterward you shall pass on—for that is why you have come to your servant. And they said, Do as you have said.

The Chabad House^[2] of Kathmandu, founded in the 1990s, has become an iconic Jewish center. Located in the Thamel district^[3], it welcomes thousands of travelers each year, especially young Israelis after their military service. Known for its massive Passover seder—often described as the largest in the world with over 1,500 participants—it has become a global symbol of Jewish hospitality. All year round, it remains an open home: Shabbat meals, Torah classes, assistance to travelers in distress, and support during crises (the 2015 earthquake, trekking accidents, etc.).

^[1] The term “Shunammite” refers to a woman from Shunem, a village in the territory of Issachar in Israel. Two Shunammite women are mentioned in the Bible: Abishag, servant of King David (I Kings 1–2), and a generous woman who hosted the prophet Elisha (II Kings 4 and 8).
^[2] The Chabad-Lubavitch movement, founded in the 18th century in Belarus by Rabbi Schneur Zalman of Liadi, combines intellectual study with community action. Now present in over 100 countries with thousands of centers, it sends emissaries (shluchim) to offer hospitality, meals, education, and support to any Jew, wherever they may be.
^[3] Thamel, the tourist heart of Kathmandu, is a crossroads where the Chabad House plays a unique role: serving as a spiritual and communal anchor in a cosmopolitan environment.