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Emor (Hebrew: אמור – dis)
^{Leviticus 21:1–24:23 and Ezekiel 44:15–31}

The parashah Emor and its haftarah highlight the importance of purity in divine service. While the Torah establishes the purification rules applicable in the Mishkan (the Tabernacle), the prophet Ezekiel announces continuity and fulfillment in the future Temple.

Ezekiel 44:23
וְאֶת-עַמִּי יוֹרוּ, בֵּין קֹדֶשׁ לְחֹל; וּבֵין-טָמֵא לְטָהוֹר, יוֹדִעֻם.
They will instruct my people to distinguish between what is holy and what is profane; they will make known to them the difference between what is impure and what is pure.

Mikveh of the Ari HaKadosh
This verse reveals the role of the priests as a source of transmitting purity and holiness to the people—a spiritual dimension that is manifested in purification sites such as the Mikveh of the Ari HaKadosh in Safed. Located near the upper entrance of the town’s cemetery, this basin holds deep spiritual and mystical significance. According to tradition, Ari HaKadosh ^[1] immersed himself there daily. Fed directly by an aquifer, the mikveh offers water that is pure and cool (between 10°C and 15°C / approximately 50°F to 59°F). Today, this site welcomes visitors from around the world in search of purification and spiritual elevation. Further down the hill rest Ari HaKadosh and his son, Rabbi Moses Luria.

The Kabbalists of Safed
In Safed, before the arrival of Ari HaKadosh, the Ramak ^[2] led a kabbalistic school. He structured mystical teachings through his work Pardes Rimonim ^[3]. Upon his death, Ari HaKadosh continued his teaching by introducing major concepts ^[4]. Although he wrote little, his teachings were collected and disseminated by Rabbi Chaim Vital ^[5], his principal disciple.

Notes and References
^[1] Rabbi Isaac Luria Ashkenazi (1534–1572) was known as “Ashkenazi” because of his father’s Ashkenazi origins. He grew up in Cairo in a Sephardic environment and later settled in Safed, which, in the 16^th century, was a major center of Sephardic Jewish mysticism. He prayed and lived according to the Sephardic rite, and most of his disciples were also Sephardic.
The acronym Ari (האר״י) is derived from האלוקי רב יצחק (Ha-Eloqi Rav Yitzhak), meaning “The Divine Rabbi Yitzhak.” This acronym is also interpreted as Ashkenazi Rabbi Yitzhak or Adoneinu Rabbeinou Yitzhak (“Our Master, Our Rabbi Yitzhak”). It is also known by the names Ari Zal (Ari, his memory is a blessing) and Ari HaKadosh (Ari, the Holy).
^[2] Rabbi Moses ben Jacob Cordovero (1522–1570) was a major figure in Kabbalah. He structured the kabbalistic teachings and profoundly influenced the development of Jewish mysticism in Safed. He is also known by the acronym רמ״ק (Ramak).
^[3] Pardes Rimonim (פרדס רימונים), meaning “The Orchard of Pomegranates,” is a major work of Kabbalah. Its title refers to two symbolic elements:
– Pardes (פרדס), an acronym for the four levels of Torah interpretation—Pshat (פשט) for the literal sense, Remez (רמז) for the allegorical, Derash (דרש) for the homiletical, and Sod (סוד) for the mystical.
– Rimonim (רימונים), meaning “pomegranates,” is a symbol of wisdom, and the fruit’s seed count alludes to the 613 mitzvot (commandments) of the Torah.
^[4] Kabbalistic concepts introduced by Ari HaKadosh include:
– Tzimtzum: The contraction or withdrawal of the divine presence in order to create space for creation.
– Chevirat Ha-Kelim: “Breaking of the Vessels,” a cosmic event that is the origin of primordial disorder.
– Tikkun Olam: “Repairing the World” through acts of kindness and holiness.
^[5] Rabbi Chaim Vital (1542–1620), the principal disciple of the Ari, fixed his teachings in fundamental texts including Etz Ha’Hayim (The Tree of Life) and Cha’ar HaGilgulim (The Gate of Reincarnations). His son, Rabbi Samuel Vital (1598–1677), ensured the transmission of these teachings throughout the Eastern Jewish world.

A’haré Mot (אחרי מות – After [the death]) – Qédochim (קדושים – Holy)
^{Leviticus 16:1–20:27 and Amos 9:7–15}

These verses gather laws related to holiness, ritual purity, forbidden relationships, justice, and charity.

Leviticus 19:18
וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ
You shall love your neighbor as yourself.

This verse^[1] is engraved above the large rose window adorned with a Star of David on the main façade of the synagogue of Versailles. Built between 1884 and 1886 in a Neo-Byzantine style, the building stands out for its symmetrical composition, rounded arches, Hebrew inscriptions, and stone gables carved to represent the Torah scrolls.

The structure was designed by architect Alfred-Philibert Aldrophe^[2], a major figure in Jewish religious architecture in France at the end of the 19th century. Its realization was made possible thanks to the financial support of philanthropist Cécile Furtado-Heine^[3], during a time marked by the massive arrival of Alsatian and Lorraine Jewish families after the 1870 war^[4].

Listed as a historic monument since 2010, the synagogue remains an active place of worship, serving a predominantly Sephardic community. Before its construction, the Jews of Versailles, present since the 18th century, practiced their faith in modest prayer rooms, notably on Rue de Saint-Cloud.

^[1] The inscription above the rose window combines two verses:
וְאָהַבְתָּ אֵת ה’ אֱלֹהֶיךָ You shall love the Lord, your God (Deuteronomy 6:5).
לְרֵעֲךָ כָּמוֹךָ You shall love your neighbor as yourself (Leviticus 19:18).
Above the central portal, another verse is inscribed:
“Blessed shall you be when you come in, and blessed shall you be when you go out.” (Deuteronomy 28:6).
^[2] Alfred-Philibert Aldrophe (1834–1895), French architect, is notably the designer of the synagogue on Rue de la Victoire in Paris, a landmark of French Judaism.
^[3] Cécile Charlotte Furtado-Heine (1821–1896), a major Jewish patron, supported numerous social and religious initiatives, including the construction of hospitals and synagogues.
^[4] After the defeat of Napoleon III at Sedan, the annexation of Alsace-Lorraine by the German Empire in 1871 led to the exile of many French-speaking Jewish families. Some sought refuge in France and Algeria, while others settled in Switzerland or the United States, particularly in Louisiana, Pennsylvania, and New York. A few families also emigrated to Argentina and Brazil, while others opted for the Ottoman Empire.

Tazria (תזריע – she will conceive) & Metsora (מצורע – a person afflicted with tzaraat ^[1])
^{Leviticus 12:1-15:33 and 2 Kings 7:3-20}

The sections of Tazria-Metsora deal with the laws of ritual purity and purification rites, where water symbolizes renewal and spiritual transition.

Leviticus 14:8
וְכִבֶּס אֶת-בְּגָדָיו, וְרָחַץ אֶת-בְּשָׂרוֹ בַּמַּיִם–וְטָהֵר.
He shall wash his clothes, bathe his body in water, and become pure.

In 1828, a fire pump^[2] was installed between Quai d’Auteuil and the Route de Versailles to draw water from the Seine and supply the Passy reservoirs, ensuring the storage and distribution of drinking water. Between 1900 and 1925, the company Pacotte & Co replaced this pump with a modern water-lifting plant^[3]. The facility consisted of five buildings combining millstone, light and red bricks, and metal elements characteristic of the industrial style of the time. The plant ceased operations in 1955.

The City of Paris initiated a site redevelopment project, and in 2001, it made one of the buildings available to the Grand Rabbi of Paris, David Messas^[4], who founded the Maguen David – Ahavat Shalom Community Center. In 2019, Rabbi Ariel Messas, continuing his father’s work, signed a 50-year lease with the City of Paris and reached an agreement with the management company of the Water Pavilion^[5] to also host Shabbat meals, bar mitzvahs, and other celebrations there.

^[1] Tzara’at: Ritual skin, garment, or wall afflictions characterized by white patches, spots, or specific eruptions.
^[2] Fire pump: Technology based on wood or coal boilers to power pumping mechanisms.
^[3] Water-lifting plant: A structure designed to raise water to sufficient heights to supply reservoirs, using pumps and a basic filtration system.
^[4] Rabbi David Messas: Born in 1934 in Meknes (Morocco), he studied at the Keter Torah Yeshiva in Casablanca, Aix-les-Bains, and Grenoble. Grand Rabbi of Geneva (1989-1995), then Paris (1995-2011), he left a lasting mark on the Jewish community with his scholarship and dedication. He was awarded the Légion d’Honneur and its Moroccan equivalent, the Ouissam Alaouite.
^[5] Water Pavilion (Pavillon de l’Eau): In 2007, under the auspices of Eau de Paris, architect Vincent Brossy transformed one of the buildings into a center dedicated to resource conservation and access to drinking water.

Shemini (שְׁמִינִי – Eighth)
^{Leviticus 9:1 – 11:46 and 2 Samuel 6:1-19}

The parashah Shemini⁽¹⁾ deals with the inauguration of the Tabernacle, while the haftarah recounts the transfer of the Ark of the Covenant to Jerusalem—two stories interweaving intense joy and tragedy⁽²⁾.

Leviticus 10:16
ואת שעיר החטאת דרש דרש משה
And Moses diligently sought the goat of the sin offering…

In the Torah, the word דרש (darash, meaning “to seek” or “to study”) is at the center⁽³⁾. This teaches us that study should hold a central and foundational place in our lives. This word appears in the central verse, which Rashi⁽⁴⁾ interprets as the necessity of balancing the observance of divine commandments with human realities. It was in Troyes that Rashi wrote his commentaries after studying in Mainz and then in Worms.

Worms, nicknamed the “Little Jerusalem of the Rhine Valley”, is a major historical center of European Judaism. The Jewish community there has been documented since the early Middle Ages. The Jewish quarter of Worms, reconstructed in 1961, is home to a Romanesque-Gothic synagogue founded in 1034, the Rashi House which became a museum in 1982, a mikveh (ritual bath) dating from the 12^th century, and the Heilige Sand⁽⁵⁾.

⁽¹⁾ Shemini: The number eight represents transcendence beyond the natural and cyclical—an elevation toward the infinite.
⁽²⁾ In the parashah, the joy of the Tabernacle’s inauguration is overshadowed by the death of Nadav and Avihu, Aaron’s sons. In the haftarah, the transfer of the Ark to Jerusalem is marked by the death of Uzzah, one of Abinadab’s sons.
⁽³⁾ Shemini contains: the central verse of the Torah (the 2,923rd), the central word דרש (the 39,924th), linked to seeking and study (from the root ד-ר-ש come the words: דרש darash – “he studied”, מדרש midrash – “interpretation” or “exegesis”, דורש doresh – “seeker”, דרשה derasha – “sermon”, דרישות drishot – “requirements”). The central letter is the ו (vav) in the word גחון (gachon – “belly”, Leviticus 11:42), a letter whose shape symbolizes connection between the lower and the higher, the material and the spiritual, or the human and the divine.
⁽⁴⁾ Rabbi Shlomo ben Yitzhak (רש״י – Rashi) was born in 1040 in Troyes. At age 15, he studied in Mainz under Rabbi Yaakov ben Yakar. After the latter’s death in 1064, he continued his studies in Worms under Rabbi Yitzhak HaLevi HaQadosh. At age 30, in 1070, he returned to Troyes, where he founded a school, married, worked in his vineyard, and wrote his famous commentaries. He died in Troyes in 1105.
⁽⁵⁾ Heilige Sand is the German name for the oldest preserved Jewish cemetery in Europe. It literally means “holy sand.” Over 2,000 graves are recorded there, including that of Rabbi Meir of Rothenburg (1215–1293), known as the Maharam, a major figure in medieval Ashkenazi Judaism. Maharam is an acronym for Morenu HaRav Rabbi Meir (מוהר״ם), meaning “Our teacher, Rabbi Meir”.

7th Day of Passover
^{Exodus 13:17–15:26, Numbers 28:19–25, II Samuel 22:1–51}

In the Torah, the Song of the Sea, sung by Moses, is followed by the song of Miriam and the women. The Haftarah, on the other hand, exalts God by glorifying His power and acts of salvation.

Exodus 15:3
ה’ אִישׁ מִלְחָמָה ה’ שְׁמו
The Lord is a man of war; the Lord is His name!

In the following verse, the Lord destroys the Egyptian chariots.
The Armored Corps Museum (יד לשריון – Yad La-Shiryon) displays life-size reconstructions of ancient chariots used by Egyptian and Assyro-Babylonian civilizations. The museum also offers an impressive collection of more than 200 tanks and armored vehicles from Israel and other countries, some of which were captured from enemy forces⁽¹⁾ by Israel.

The main building, a Tegart fortress⁽²⁾ with exterior walls deeply marked by impacts, houses a library that preserves information on every Israeli soldier from the Armored Corps who fell in battle. The Tzror Ha-Haïm Synagogue⁽³⁾ adds a spiritual dimension to this place of remembrance. The fortress tower has been transformed into the Tower of Tears⁽⁴⁾. The museum also features a large amphitheater and an auditorium.

Outside, the Wall of Names, engraved with the names of soldiers from the Armored Corps killed in action, pays homage to their memory. A water tower, where a Sherman tank has been installed in place of the reservoir, has become the museum’s logo.

⁽¹⁾ Tanks captured or destroyed by Israel:
– Egypt: War of Independence (1948–1949): 30–50 tanks; Six-Day War (1967): about 700 tanks; Yom Kippur War (1973): about 1,100 tanks.
– Syria: (1967): 100–150 units; (1973): nearly 1,000 tanks, mostly on the Golan Heights; Lebanon Conflict (1982): about 300 tanks.
– Jordan: (1967): about 200 units.
⁽²⁾ Tegart Fortress: Named after British police officer Charles Augustus Tegart, who designed them. These fortresses, built in the 1930s–1940s during the British Mandate, were intended to reinforce security against Arab uprisings.
⁽³⁾ Tzror Ha-Haïm (צרור החיים): This expression (meaning “Bundle of Life” or “Fountain of Life”) comes from I Samuel 25:29. It conveys the idea that the souls of the departed are bound to eternal life. The 18^th-century Holy Ark in the synagogue was donated by the Jewish community of Pisa.
⁽⁴⁾ Tower of Tears: An installation composed of steel plates recovered from a tank covering all the walls, where water flows to symbolize the tears shed for fallen Armored Corps soldiers. This work was designed by Danny Karavan (1930–2021), an Israeli sculptor renowned for his environmental sculptures that invite visitors to interact with the space. Among his iconic creations are the Path of Human Rights in Nuremberg and the Way of Peace in Israel.

Tzav (צו – prescribe), Shabbat Ha-Gadol, Passover
^{Leviticus 6:1 to 8:36, Malachi 3:4 to 3:24, Exodus 12:21 to 12:51. Numbers 28:16 to 28:25, Joshua 5:2 to 6:1}

Preparation for Deliverance:
In Tzav, the laws regarding sacrifices are prescribed. The text also describes the consecration of priests and their garments. The prophet Malachi announces the return of Elijah before the “great and dreadful day of the Lord“. He calls the people⁽¹⁾ to repentance and justice. The Torah reading of the first day of Passover recounts the final preparations before the Exodus from Egypt; the maftir details the specific sacrifices for Passover, and the haftarah speaks of those offered during the entrance to the Promised Land.

Exodus 12:42
לֵיל שִׁמֻּרִים הוּא לַיי, לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם: הוּא-הַלַּיְלָה הַזֶּה לַיי, שִׁמֻּרִים לְכָל-בְּנֵי יִשְׂרָאֵל לְדֹרֹתָם.
It was a night of watchfulness for the Lord to bring them out of the land of Egypt; it is the night that the children of Israel must observe for the Lord throughout their generations.

The Golden Haggadah is an illuminated Hebrew manuscript, probably of Catalan origin, created between 1320 and 1330 on parchment. It is adorned with fourteen miniatures, each consisting of four scenes set against a golden background, in a high-Gothic style. The text is written in square Sephardic calligraphy. This manuscript may have been taken to Italy by Jews expelled from Spain in 1492. The 17^th-century Italian binding, in dark brown sheepskin, is decorated with fan-shaped motifs. It is preserved in the British Library under reference MS 27210.

⁽¹⁾ The Jerusalem Talmud (Megillah 1:11) suggests that the name Malachi (מַלְאָכִי – Malakhi, meaning “My messenger”) could be a pseudonym, indicating a universal mission. Furthermore, commentators like Rashi and Ibn Ezra highlight in their commentary on Malachi that “the name of God will be great among the nations“, reflecting a vision in which Malachi’s prophetic message encompasses all nations.

Vayiqra (ויקרא – And He called)
^{Leviticus 1:1–5:26 and Isaiah 43:21–44:23}

The parashah of Vayiqra details the sacrificial laws, intended to purify oneself and thus draw closer to The Lord⁽¹⁾. In the haftara, the prophet Isaiah reveals that Israel must purify itself to bear witness to the divine presence among the nations and actively prepare for redemption.

Leviticus 4:32 ⁽²⁾
וְאִם-כֶּבֶשׂ יָבִיא קָרְבָּנוֹ
If it is a sheep he brings as his sin offering …

The sheep, mentioned here as a sin offering, approaching Pesach, invites introspection, reminding us of the importance of purifying ourselves from the hametz within us.

Mouton (sheep) street Synagogue: Historical records reveal that a Jewish community existed as early as 1321 in the city then called Vitry-sur-Marne. After 1870, an influx of Alsatian and Lorraine Jews settled in the region. The synagogue, located on Rue Mouton, was inaugurated in 1957, just days before Rosh Hashanah. It replaced the 1885 synagogue, destroyed during World War II. Today, the Jewish community has left the city. Since 2007, the synagogue has been converted into a cultural space.

⁽¹⁾ Korban (קרבן) means “sacrifice” and derives from the Hebrew root karav (קרב), meaning “to come closer.”
⁽²⁾ Rabbi Meir Leibush ben Yehiel Michel Weiser (1809–1879), known by his acronym Malbim (מלבי”ם), distinguishes between the two terms kesev (כֶּשֶׂב) in Leviticus 3:7, referring to a lamb still dependent on its mother, and keves (כֶּ֫בֶשׂ) in Leviticus 4:32, referring to a more autonomous sheep. The faithful are called to evolve toward maturity in their relationship with G.od, mirroring the transition from a dependent lamb to an autonomous sheep.

Pekudei (פקודי – Inventories) and Shabbat HaChodesh (החודש – Of Renewal)
^{Exodus 38:21–40:38, Exodus 12:1–20, and Ezekiel 45:16–46:18}

The Torah provides an inventory of the materials used for the Mishkan (Tabernacle), where the Divine Presence resides. It also outlines instructions for preparing for Pesach (Passover) and the sanctification⁽¹⁾ of the month of Nissan. The Haftarah for Shabbat HaChodesh discusses laws related to the Third Temple.

Exodus 39:6
 וַיַּעֲשׂוּ אֶת-אַבְנֵי הַשֹּׁהַם, מֻסַבֹּת מִשְׁבְּצֹת זָהָב, מְפֻתָּחֹת פִּתּוּחֵי חוֹתָם, עַל-שְׁמוֹת בְּנֵי יִשְׂרָאֵל
They prepared the onyx stones, set in gold mounts, engraved as seals are engraved, with the names of the sons of Israel.

The Edmond Safra⁽²⁾ Complex (קרית אדמונד ספרא – Kiryat Edmond Safra) in Shoham (שֹׁהַם – Onyx) is home to various shops and services, including several synagogues representing Sephardic, Ashkenazi, Chabad, and Yemenite traditions. It is situated in a neighborhood where streets bear the names of the stones⁽³⁾ from the Hoshen Mishpat (חֹשֶׁן מִשְׁפָּט – Breastplate of Judgment): Odem (אֹדֶם – Ruby), Pitdah (פִּטְדָה – Topaz), Bareket (ברקת – Emerald), Sapir (סַפִּיר – Sapphire), Yahalom (יהלום – Diamond), Leshem (לֶשֶׁם – Opal), and Tarshish (תַּרְשִׁישׁ – Beryl). This toponymic choice reflects an intentional effort to connect spiritual heritage to modern living spaces.

⁽¹⁾ Four New Years are mentioned in the Mishnah (Rosh Hashanah 1:1):
– The 15^th of Shevat (Tu BiShevat), the New Year for Trees, determines the agricultural year for fruits. This date is significant for applying laws regarding tithes and offerings.
– The 1^st of Nissan, the New Year for Kings and Festivals, marks the beginning of the month cycle in the Jewish calendar. It is associated with the Exodus from Egypt (Exodus 12:2, Shabbat HaChodesh).
– The 1st of Elul, the New Year for Cattle, is the time to calculate tithes for cattle to be offered as sacrifices at the Temple.
– The 1^st of Tishrei (Rosh Hashanah), the Universal New Year, marks the start of the civil year. It is the day when the world is judged by Lord.
(2) Edmond Jacob Safra (1932–1999), a Lebanese-Brazilian-Monégasque banker and philanthropist from a Sephardic family, founded several prestigious financial institutions. He is remembered for his support of humanitarian, educational, and cultural causes. His legacy continues through the Edmond J. Safra Foundation.
(3) Exodus 36:11-14: At first glance, the stones Nofekh (נֹפֶךְ – Malachite), Shevo (שְׁבוֹ – Agate), Ahlamah (אַחְלָמָה – Amethyst), and Yashfeh (יָשְׁפֵה – Jasper) do not appear to be represented in this neighborhood.
The translation of the names of fine and precious stones remains uncertain

Vayaqhel (ויקהל – And he gathered) and Para Aduma (פָּרָה אֲדֻמָּה – Red Heifer)
^{Exodus 35:1–38:20 and Numbers 19:1-22, and Ezekiel 36:16-38}

Inspired by G-d, Bezalel, Oholiab, Hiram, and other exceptional craftsmen transformed materials into sacred works of rare finesse.

Exodus 35:31
וַיְמַלֵּא אֹתוֹ, רוּחַ אֱלֹהִים, בְּחָכְמָה בִּתְבוּנָה וּבְדַעַת, וּבְכָל-מְלָאכָה.
He filled him with the spirit of G-d, with wisdom, understanding, and knowledge in all craftsmanship.

Founded in 1906 in Jerusalem by Boris Schatz⁽¹⁾, the Bezalel Academy of Art and Design is Israel’s oldest institution of higher education. Since 1969, it has been supported by the State and embodies a symbol of cultural and spiritual elevation. In 2023, the Academy relocated to a modern campus designed by the architectural firm SANAA⁽²⁾. This new space reflects the Academy’s commitment to innovation and creativity, standing in stark contrast to the darkness imposed by the terrorists⁽³⁾ controlling Sanaa.

⁽¹⁾ Boris Schatz (1862–1932) was a pioneer of modern Jewish art, educator, and entrepreneur. A visionary, he created an institution where Jewish art is rooted in tradition.
⁽²⁾ SANAA (Sejima and Nishizawa and Associates, named after its founders Kazuyo Sejima (born 1956) and Ryue Nishizawa (born 1966)) is a Japanese architectural firm renowned for its luminous, minimalist, and innovative designs. Their work has earned numerous accolades, including the prestigious Pritzker Prize in 2010.
⁽³⁾ The Houthis, a Shiite terrorist group backed by Iran, took control of Sanaa, Yemen’s capital, in 2014.

Ta’anit Esther (תַּעֲנִית אֶסְתֵּר – Fast of Esther), Purim (פּוּרִים – Lots)
^{Exodus 32:11–14, Exodus 34:1–10, Isaiah 55:6–56:8, Megillah}
Ki Tissa (כִּי תִשָּׂא – When You Elevate), Parah Adumah (פָּרָה אֲדֻמָּה – The Red Heifer)
^{Exodus 30:11–34:35, Numbers 19:1–22, and Ezekiel 36:16–38.}

Divine mercy is revealed through the renewal of the covenant with Israel. Humanity is called to become aware of its transgressions, to rely on the power of prayer, and to recognize the necessity of spiritual purification. Finally, The Lord promises redemption to His people.

Ezekiel 36:25:
וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכָּל־טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם
I will sprinkle clean water upon you, and you will be clean; from all your impurities and from all your idols, I will cleanse you.

Choni HaMa’agel⁽¹⁾ (Choni the Circle Maker) was a sage of Israel in the 1^st century, renowned for his ability to have his prayers for rain answered (Taanit Tractate 23a⁽²⁾. When God did not send rain upon Israel, Choni HaMa’agel was asked to pray for rain. He prayed, but no rain fell. Then he drew a circle, stood in the middle, and said: “Master of the Universe! Your children have turned to me. I swear by Your Great Name that I will not move from here until You have mercy on Your children.” It started to rain lightly, then with intensity. He then prayed for rains of blessing, and beneficial rains fell.

⁽¹⁾ ע.ג.ל. Same Hebrew root for “calf” (עגל) and “circle” (מעגל).
⁽²⁾ The Taanit Tractate (Fast) mainly discusses practices and prayers related to prophetic and rabbinical fasts.