Category: Uncategorized

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.

Tetzaveh (תצוה – you shall command) – Zakhor (זכור – remember)
^{Exodus 27:20 – 30:10, Deuteronomy 25:17-19, and Samuel I 15:2-34}

The Parasha Tetzaveh describes the sacred objects and rituals of the sanctuary. The Torah reading for Zakhor recounts the attack of the Amalekites against Israel upon their exit from Egypt, and the Haftarah Zakhor tells the story of King Saul and the battle against the Amalekites.

Deuteronomy 25:17
זָכוֹר, אֵת אֲשֶׁר-עָשָׂה לְךָ עֲמָלֵק, בַּדֶּרֶךְ, בְּצֵאתְכֶם מִמִּצְרָיִם.
Remember what Amalek did to you on the journey, when you came out of Egypt.

The IDF intervened in the Gaza Strip following pogroms perpetrated by terrorist groups⁽¹⁾, “innocent” civilians, and members of UNRWA. On November 8, 2023, for the first time in decades, IDF soldiers prayed in the synagogue ⁽²⁾, dating back to the 6th century, near the port of Gaza. A few days later, they converted a building in northern Gaza into a synagogue. This synagogue, named Heikhal Avraham (היכל אברהם – Temple of Abraham), displays at the entrance a board, updated daily, indicating the prayer times.

⁽¹⁾ Notably Hamas (חמאס), a Palestinian terrorist organization founded in 1987, which aims to destroy the State of Israel. It is responsible for numerous attacks against civilians and Israeli soldiers. Its name is an acronym and a homophone of the Hebrew word ‘hamas (חָמַס), which means “to take by force,” “to harm,” “to oppress,” or “to act violently.
⁽²⁾ See the article from HebdoSyna, May 2023.

Terumah (תְּרוּמָה – contribution), Rosh Chodesh (רֹאשׁ חֹדֶשׁ – beginning of the month (new moon)), Shekalim (שְׁקָלִים – shekels)

Hallel⁽¹⁾ (Rosh Chodesh), the Torah portion for Terumah: Exodus 25:1 – 27:19, for Rosh Chodesh: Numbers 28:1-15, for Shekalim: Exodus 30:11-16 and haftarah Shekalim: Kings II: 11:17 – 12:17 (Ashkenazim start at 12:1), and for Rosh Chodesh, the verses Isaiah 66:1 and 66:24 or 66:23.

All these texts have a strong connection to the Temple and the divine service, whether it’s about its construction, maintenance, or the conduct of worship.

Exodus 25:8
וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם.
They shall build Me a sanctuary, and I will dwell among them.

It is the largest of the three synagogues in the city. Its construction began in 1867 under the direction of architect Fredrik Wilhelm Scholander⁽²⁾ in the neo-Moorish style, a common influence in 19th-century European synagogue architecture. It was inaugurated on September 16, 1870⁽³⁾. It can accommodate around 900 people and includes balconies reserved for women according to Orthodox Jewish tradition. The bimah (reading platform) is located at the front, and an organ is installed on the upper floor, reflecting the influence of German Reform Judaism, which was then dominant in Sweden.

The Great Synagogue of Stockholm is a classified building⁽⁴⁾, protected by law due to its historical and architectural significance.

⁽¹⁾ Hallel consists of Psalms 113 to 118. For the small Hallel, the first 11 verses of Psalms 115 and 116 are not recited. The complete Hallel is recited on the three pilgrimage festivals and Hanukkah, while the small Hallel is recited on Rosh Chodesh, the last six days of Passover, and on Yom Ha’atzmaut.
⁽²⁾ Fredrik Wilhelm Scholander (1816-1881) was a Swedish architect, artist, and professor, trained at the Royal Swedish Academy of Fine Arts in Stockholm and specialized in the historicist style (a 19th-century Western trend seeking to renew architecture by drawing on ancient styles. Various “neo” styles thus emerged: neo-classicism, neo-baroque, neo-gothic, etc.).
⁽³⁾ Just before Yom Kippur, on the 8th of Tishri 5631.
⁽⁴⁾ The list of protected buildings is established by the Riksantikvarieämbetet, Sweden’s national heritage board responsible for the conservation of cultural heritage in Sweden.

Mishpatim (משפטים – laws)
^{Exodus 21:1-24:18 and Jeremiah 34:8-22 & 33:25-26.}

In Parashat Mishpatim, The Lord, through the voice of Moses, conveys a set of laws governing civil life and reaffirms His covenant with Israel. In the Haftarah, the prophet Jeremiah reproaches the people for not upholding these laws, announces exile, and reminds them of the permanence of the divine covenant.

Exodus 23:6
לֹא תַטֶּה מִשְׁפַּט אֶבְיֹנְךָ, בְּרִיבוֹ.
You shall not pervert the judgment of your needy in his dispute.

In Judaism, sacredness applies both to the court and the synagogue. The Sages teach that one who desires to be pious must strictly observe civil laws (Bava Kamma 30a). The Rabbinical Courts⁽¹⁾, integrated into the Israeli judicial system, handle matters of personal status (marriage, divorce, wills, and inheritances). Supervised by the Ministry of Religious Services, judges are appointed by a selection committee⁽²⁾. Israel has 12 regional Rabbinical Courts⁽³⁾, including the Rabbinical Court of Jerusalem, which also serves as an appellate court. A few years ago, this court moved into a new building located in the Givat Shaul neighborhood, west of the city.

⁽¹⁾ The Supreme Court has limited their power in financial disputes, favoring civil courts.
⁽²⁾ The selection committee is responsible for appointing judges to all rabbinical courts, including regional courts and the Rabbinical Beth Din of Jerusalem. It consists of: the Minister of Justice (or their representative), a Supreme Court judge, two Knesset members, a rabbi representing both Chief Rabbis of Israel, and a representative from each Ashkenazi and Sephardic community. These representatives are appointed by the Chief Rabbi of their respective community. They are distinguished figures, often influential rabbis or respected religious leaders. Their role in the committee is to ensure the traditions of their respective communities.
⁽³⁾ The 12 regional courts are located in Jerusalem, Tel Aviv, Haifa, Be’er Sheva, Rishon LeZion, Ashkelon, Petah Tikva, Netanya, Afula, Kiryat Shmona, Tiberias, and Beit She’an. The Grand Rabbinical Beth Din of Jerusalem serves as the supreme judicial authority and appellate court.

Yitro (יִתְרוֹ‎ – Jethro)
^{Exodus 18:1-20:23 and Isaiah 6:1-7:6 and 9:5-6}

In the parasha, the children of Israel arrive at the foot of Mount Sinai, where God reveals Himself and proclaims the Ten Commandments. In the haftara, the prophet Isaiah highlights the divine revelation and the covenant between God and Israel.

Exodus 19:5
וְעַתָּה, אִם-שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי,
וּשְׁמַרְתֶּם, אֶת-בְּרִיתִי–וִהְיִיתֶם לִי סְגֻלָּה מִכָּל-הָעַמִּים,
כִּי-לִי כָּל-הָאָרֶץ.
Now, if you will indeed listen to My voice
and keep My covenant, then you shall be a special treasure to Me
above all people; for all the earth is Mine.

Rabbi Shlomo Riskin⁽¹⁾ draws a parallel⁽²⁾ between the Jewish marriage contract (Ketubah) and the Ten Commandments. These two texts express, one of the divine and human covenant, and the other of the matrimonial covenant. The seventh blessing of the Sheva Brachot⁽³⁾ associates the joy “Qol Sasson” and the happiness “Qol Simha” of marriage with that of the restoration of Israel and Jerusalem.

Knesset Eliyahoo, founded in 1884 by Jacob Elias Sassoon⁽⁴⁾, is a Sephardic synagogue in Mumbai. It is connected to the history of David Sassoon, who fled Baghdad in 1832 to settle in Bombay. The synagogue, designed by the architectural firm Gostling & Morris, reflects the influence of Indian and English styles. It is built of stone and brick, and its turquoise facade gives it a distinctive identity. It is maintained by the Jacob Sassoon Trust⁽⁵⁾.

⁽¹⁾ Rabbi Shlomo Riskin, born in 1940 in Brooklyn, is an American-Israeli Orthodox rabbi. He founded the Lincoln Square Synagogue in New York and the city of Efrat in Israel. He also created the Ohr Torah Stone organization, a network of high schools and universities in Israel and the United States.
⁽²⁾ See also Covenant & Conversation: A Weekly Reading of the Jewish Bible, by Rabbi Jonathan Sacks (1948-2020), Chief Rabbi of the United Hebrew Congregations of the Commonwealth (1991-2013), English philosopher and theologian, and the Commentary on the Ketubah by Rabbi Shlomo Ganzfried (1804-1886), posek halakha, author of the Kitzur Shulchan Aruch.
⁽³⁾ The blessing of the seventh berakhah of the Sheva Brachot: Blessed are You, Lord our God, King of the universe, who has created joy and gladness, groom and bride, exultation, song, delight and rejoicing, love and harmony, peace and companionship. Quickly, Lord our God, may there be heard in the cities of Judah and in the streets of Jerusalem the voice of joy and the voice of gladness, the voice of the groom and the voice of the bride (Jeremiah 33:10-11), the voice of the jubilant groom from under their wedding canopy, and the voice of the youths from their feasts of song. Blessed are You, Lord, who gladdens the groom with the bride.
⁽⁴⁾ Kol Sasson: Jacob Elias Sassoon, son of Eliyahoo David Sassoon and grandson of David Sassoon.
⁽⁵⁾ The Jacob Sassoon Trust is a charitable organization founded by the Sassoon family in Mumbai. It manages synagogues, schools, and provides kosher meals and various services to the Jewish community.