Category: Uncategorized

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.

Nitzavim-Vayelekh:
Deuteronomy 29:9–30:20 and Deuteronomy 31:1-30, Isaiah 61:10–63:9

Nitzavim-Vayelekh (נִצָּבִים – standing and וַיֵּלֶךְ – he went): This double Torah portion presents Moses gathering the people of Israel before their entry into the Promised Land. He urges them to choose life and renew their covenant with God. It also marks the transfer of leadership from Moses to Joshua, emphasizing the choice between blessing and curse. The Haftarah ⁽¹⁾ announces the return from exile and the comfort of the people of Israel.

Isaiah 56:7
I will bring them to my holy mountain and make them joyful in my house of prayer. Their burnt offerings and other sacrifices will be accepted on my altar.
וַהֲבִיאוֹתִים אֶל-הַר קָדְשִׁי, וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי–עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן, עַל-מִזְבְּחִי:
For My house shall be called a house of prayer for all nations.
כִּי בֵיתִי, בֵּית-תְּפִלָּה יִקָּרֵא לְכָל-הָעַמִּים.”

This last part of the verse is engraved in gold letters on the lintel of the Enschede synagogue, built in 1928 by architects Anthonie Pieter Smits and Cornelis van de Linde⁽²⁾. The synagogue is a remarkable work of modernist style, inspired by the designs of Karel de Bazel⁽³⁾. With its clean lines and innovative use of materials, it is hailed as one of the most beautiful in the Mediene⁽⁴⁾.
In 1730, the drost⁽⁵⁾ of the Twente region authorized Jewish families to settle in Enschede. In 1913, the decision was made to build a new synagogue, as the community numbered about 1,200 members. The plans were completed in 1919, but construction began in 1927. By 1928, the synagogue, with a capacity of 600 people, was completed. The stained glass and mosaics were the work of Lambert Lourijsen ⁽⁶⁾.
During the war, like many communities, the Jews of Enschede were victims of Nazi persecution. The building, occupied by the Sicherheitsdienst ⁽⁷⁾, remained intact. After the war, the synagogue was immediately reused as a place of worship.
In 1996, all one hundred stained glass windows were restored by artist Annemiek Punt (8). From 2001 to 2004, a major restoration campaign was undertaken. The building is currently managed by the Twente Dutch-Israelite Municipality ⁽⁹⁾.

⁽¹⁾ Isaiah 61:10–63:9: The last of the Haftarot of Consolation, celebrating redemption and comfort for the people of Israel after Tisha B’Av.
⁽²⁾ Anthonie Pieter Smits (1884-1957) and Cornelis van de Linde (1884-1959): Dutch architects who frequently collaborated, notably on the Enschede synagogue.
⁽³⁾ Karel de Bazel (1869-1923): A Dutch architect known for his Art Deco and modern style, and the originator of the plans for the Enschede synagogue.
⁽⁴⁾ One of the most beautiful in the Mediene (één van de mooiste van de Mediene): The term Mediene refers to Jewish communities outside major historical cities like Amsterdam.
⁽⁵⁾ The drost or drossaard was, in the Netherlands, an administrative and judicial official responsible for regional management.
⁽⁶⁾ Lambert Lourijsen (1885-1950): A Dutch artist and master stained glass artist, creator of the stained glass windows and mosaics in the Enschede synagogue.
⁽⁷⁾ The Sicherheitsdienst (SD) was the security and intelligence organization of the Schutzstaffel (SS).
⁽⁸⁾ Annemiek Punt is a Dutch artist specializing in stained glass.
⁽⁹⁾ The Twente Dutch-Israelite Municipality (Nederlandse Israëlitische Gemeente Twente) is the religious organization managing local Jewish institutions and preserving Jewish heritage in the Twente region.

Ki Tavo: Deuteronomy 26:1-29:8 and Isaiah 60:1-22

The parasha Ki Tavo (כי תבוא – when you enter) begins with the commandments concerning the declaration of the first fruits and offerings. It also details the blessings promised for obedience to the commandments and the curses that will follow disobedience.

Deuteronomy 28:12
יִּפְתַּח ה’ לְךָ אֶת אוֹצָרוֹ הַטּוֹב אֶת הַשָּׁמַיִם לָתֵת מְטַר אַרְצְךָ בְּעִתּוֹ וּלְבָרֵךְ אֵת כָּל מַעֲשֵׂה יָדֶךָ וְהִלְוִיתָ גּוֹיִם רַבִּים וְאַתָּה לֹא תִלְוֶה.
The Lord will open for you His good treasury, the heavens, to give the rain to your land in its season and to bless all the work of your hands.

In the New Synagogue on Oranienburger Street, light enters through skylights. Inaugurated in 1866, it was designed by architects Eduard Knoblauch and Friedrich August Stüler⁽¹⁾. Partially destroyed during the pogroms of 1938⁽²⁾, it remained in ruins until 1980. Inspired by Moorish architecture, with elements reminiscent of the Alhambra in Granada, its golden dome, visible from afar, is one of its most distinctive features. Inside, the synagogue features elaborate decorations and colorful stained glass windows that let in soft light.
Today, it houses the Centrum Judaicum, established in 1995 by the Jewish community in collaboration with authorities and cultural organizations to preserve and promote Jewish heritage.

(1) Eduard Knoblauch (1801-1865) and Friedrich August Stüler (1800-1865) were renowned German architects. Trained at the Berlin Academy of Architecture under Karl Friedrich Schinkel, they are known for their neoclassical and eclectic styles. They both died shortly before the synagogue’s inauguration.
(2) The November 1938 pogroms, known as “Kristallnacht” (the Night of Broken Glass), were a series of violent attacks orchestrated by the Nazis against Jews in Germany, resulting in the destruction of synagogues and the deaths of hundreds of people.

Ki Tetze, Deuteronomy 21:10 – 25:19 and Isaiah 54:1-10 ¹

In the parashah Ki Tetze (כי תצא — when you go out), Moses sets out a series of laws governing social life, including family relations, workers’ rights, and rules of warfare, as well as the obligation to build a guardrail on rooftops.

Deuteronomy 22:8
When you build a new house, you shall make a guardrail for your roof.
כִּי תִבְנֶה בַּיִת חָדָשׁ, וְעָשִׂיתָ מַעֲקֶה לְגַגֶּךָ

The Itzkhak Elchanan² Synagogue, better known as the Great Synagogue of Jerusalem, was inaugurated in 1982. Built on the site of a synagogue destroyed during the 1948 War of Independence, it is located in the heart of Jerusalem, on King George Street, and can accommodate around 1,400 people. It was designed by architect Alexander Friedman in a monumental ³ neoclassical style. The roof is topped with a dome surrounded by a stone balustrade. This dome dominates the prayer hall and is adorned with stained glass windows. A large stained glass window ⁴ rises above the Holy Ark. The balustrade of the women’s gallery, made of carved wood, is decorated with geometric patterns and traditional Jewish symbols.
The synagogue was designed as an Ashkenazi synagogue, but the seating arrangement resembles that of Sephardic synagogues, symbolizing the unity ⁵ of the Jewish people.

¹ The haftarah for Ki Tetze is the same as for No’ah. Its themes are redemption and consolation.
² Rabbi Yitzchak Elchanan Spector (1817-1896) was a prominent rabbi of the Russian Empire (Lithuania and Belarus), renowned for his exceptional Talmudic knowledge and influential rulings.
³ Monumental: The façade measures 40m wide by 30m high.
⁴ The stained glass windows are a tribute to European synagogues destroyed during the Holocaust, and are the work of Regina Heim and David Pinsky.
⁵ To further reinforce this unity, beside the choir are two chairs reserved for Israel’s chief rabbis, Ashkenazi and Sephardic, and facing them, two more chairs bearing the emblems of the State, reserved for the Prime Minister and the President.

Shoftim (שופטים – Judges) Deuteronomy 16:18 – 21:9 and Isaiah 51:12 – 52:12.

The Torah deals with the establishment of a fair judicial system, prohibits idolatry, and sets out the laws of war. It also highlights the conditions for the creation of cities of refuge (19:1-13) to protect involuntary manslayers.

Deuteronomy 19:2
שָׁלוֹשׁ עָרִים, תַּבְדִּיל לָךְ: בְּתוֹךְ אַרְצְךָ–אֲשֶׁר יְהוָה אֱלֹהֶיךָ, נֹתֵן לְךָ לְרִשְׁתָּהּ.
You shall set aside three cities for yourself in the land that the Lord your God is giving you to possess.

The United Brethren Synagogue of Hebron¹
Around 1880, to escape persecution and poverty in Eastern Europe, a dozen Ashkenazi Jewish families formed a small community in Hebron, Connecticut. In 1940, Izzy Turshen² designed a building on land donated by Benjamin Kassman. The synagogue³, completed in September 1941, is in the Neo-Georgian style and incorporates Art Deco elements while remaining an example of rural architecture. Frescoes of scenes from Israel are painted on the walls.

¹ In Joshua 20:7, the city of Hebron is specifically designated as one of the cities of refuge.
² Also known as Ira Turshen, an American Jewish artist born in Russia.
³ Visit the United Brethren Synagogue on the site: Synagogues 360.

Re’eh (ראה – see), Deuteronomy 11:26 to 16:17 and Isaiah 54:11-55:5

Moses places before the Bnei Yisrael the blessing or the curse, depending on their obedience to divine laws. He specifies that the Jewish people must distinguish themselves from idolatrous nations. He also emphasizes the importance of tithing, being generous to the poor, orphans, and widows, freeing slaves, and celebrating pilgrimage festivals.

Deuteronomy 15:11
כִּי לֹא-יֶחְדַּל אֶבְיוֹן, מִקֶּרֶב הָאָרֶץ;
עַל-כֵּן אָנֹכִי מְצַוְּךָ, לֵאמֹר,
פָּתֹחַ תִּפְתַּח אֶת-יָדְךָ לְאָחִיךָ לַעֲנִיֶּךָ וּלְאֶבְיֹנְךָ, בְּאַרְצֶךָ.
For the poor shall never cease out of the land;
therefore I command thee, saying:
Thou shalt surely open thy hand unto thy poor and needy brother, in thy land.

Founded in 1788 in Belarus by Rabbi Schneur Zalman¹ of Liadi, Colel Chabad is the oldest Jewish charitable organization still in operation. From its inception, aid centers were established in Jerusalem and Sfat to materially support the poorest Jews living in the Holy Land, then under Ottoman rule. Since its creation, Colel Chabad has significantly expanded its activities. Today, the organization manages a vast network including community kitchens, food banks, clinics, daycare centers for children, and aid programs for widows and orphans. It is particularly active in Israel and also has a global impact.

¹ Schneur Zalman of Liadi (Belarus, 1745-1812), known as the Alter Rebbe, is the founder of the ‘Habad-Lubavitch movement. He is also known for his major work, the Tanya, which integrates mysticism and ethical principles. The term “Tanya” comes from Aramaic and means “teaching.”

Eqev, Deuteronomy 7:12 to 11:25 and Isaiah 49:14-51:3

Moses emphasizes divine benevolence and exhorts the Bnei-Israel to observe the mitzvot so that they may prosper in the Promised Land ^{_{(Deut. 11:13-15)}}, a land “flowing with milk and honey.” In the Haftarah, God assures the Bnei-Israel of His love and promises the gathering of the exiles at the coming of the Messiah.

Deuteronomy 8:7
ה’ אֱלֹריךָ, מְבִיאֲךָ אֶל-אֶרֶץ טוֹבָה: אֶרֶץ, נַחֲלֵי מָיִם–עֲיָנֹת וּתְהֹמֹת, יֹצְאִים בַּבִּקְעָה וּבָהָר.
For the Lord your God is bringing you into a good land, a land with streams of water, springs, and torrents, flowing in the valley and the mountain.

In Upper Galilee, the Biriya Forest, mainly composed of Jerusalem pine trees, houses the Naburiya synagogue, dating from the late 1^st century, as well as the Ein Naburiya spring, once used for watering livestock. The KKL has developed terraces and planted fruit trees around this spring. Built by the Palmach¹ in 1946 on the slopes of the mountain, the Biriya fortress served as a base for the defense of Safed and as a passage point for Jewish immigrants. Today, the fortress has become a museum.

¹ Created in May 1941, the Palmach (פלמ”ח – פלוגות מחץ – strike units) is an elite unit of the Haganah (ההגנה – the defense), the main Zionist paramilitary organization from 1920 to 1948. After the creation of the State of Israel, it became the core of the Tsahal (צה”ל – צבא ההגנה לישראל – Israel Defense Forces (IDF)).

Shabbat Vaetchanan (ואתחנן – and I begged),
Parashah Deuteronomy 3:23–7:11 and Haftarah Yeshayahu (Isaiah) 40:1-26

Yochouha (Joshua) is appointed by Gd to conquer Israel. Moshe reminds the Bnei Israel of the Ten Commandments (Words) and testifies¹ to the oneness of God while addressing the people of Israel. In the haftarah, Yeshayahou (Isaiah) comforts the people, announces the end of the exile, and proclaims the greatness and power of Gd.

Isaiah 40:26
שְׂאוּ-מָרוֹם עֵינֵיכֶם וּרְאוּ מִי-בָרָא אֵלֶּה, הַמּוֹצִיא בְמִסְפָּר צְבָאָם:
Lift up your eyes on high and see: Who has created these things?

This verse invites us to recognize the greatness of Gd. To grasp it, men build remarkable monuments such as the Great Synagogue of Plzeň. Two twin towers, 45 meters high, frame the pink granite facade topped with the Tablets of the Law. Completed in 1893, it was built by Rudolf Štech² in a mix of Gothic, Baroque, Romantic, Neo-Renaissance, and Orientalist styles. Then, between 1995 and 1998, it was carefully restored³ . Despite the small size of the current Jewish community, the synagogue continues to play a vital role as a spiritual and cultural center. It regularly hosts cultural events of Jewish heritage (concerts, exhibitions).

¹ The Shema: The first and last words of the verse Deuteronomy 6:4 end with the letters ע and ד, written in a larger size. These two letters, when combined, form the word עֵד (’Èd – witness). Thus, Israel bears witness to the oneness of God.
² Initially designed by Max Fleischer, a Jewish Austrian architect, the plans were modified by Emmanuel Klotz and then by Rudolf Štech (1858–1908), a Czech architect who studied in Prague and Vienna and designed many monuments for the city of Plzeň.
³ During the Nazi occupation, it served as a munitions depot. After the war, the Jewish community regained possession of it.

En anglais :

Parasha Pinchas (Numbers 25:10 to 30:1)
and the associated Haftarah (I Kings 18:46 to 19:21).

God reveals Himself to Pinchas and Elijah and rewards them for their fervor and zeal in His service.

I Kings 19:12
וְאַחַר הָרַעַשׁ אֵשׁ, לֹא בָאֵשׁ יי ; וְאַחַר הָאֵשׁ, קוֹל דְּמָמָה דַקָּה.
And after the earthquake a fire; but the Lord was not in the fire.
And after the fire, a still small voice.

The Battle of Megiddo in 1918 was decisive. General Edmund Allenby, leading the British forces, defeated the Ottoman army, leading to its collapse and the liberation of the entire region.

Elijah’s Cave is located on Mount Carmel, which is renowned for its natural beauty and lush vegetation. The still small voice of the wind rustling through the trees adds to the peaceful and spiritual atmosphere of the site. The cave, now accessible to everyone (previously restricted to Christians or Muslims at certain times), is reached via a staircase from Allenby Street in the lower part of Haifa. According to tradition, Elijah came here to pray before calling down fire from heaven.