HebdoSyna

The Torah portion כי תצא (Ki Tetzé – When you go out)¹ addresses a variety of laws and moral instructions, highlighting the importance of inclusion, social justice, and respect for nature. It provides guidelines for living in harmony with others and putting the ethical principles of Judaism into practice in daily life.

Verse 24:19 emphasizes the significance of kindness, solidarity, and love towards those in need, in alignment with the principles of Judaism:

כִּי תִקְצֹר קְצִירְךָ בְשָׂדֶךָ וְשָׁכַחְתָּ עֹמֶר בַּשָּׂדֶה, לֹא תָשׁוּב לְקַחְתּוֹ–לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה, יִהְיֶה
When you reap the harvest of your field and forget a sheaf in the field, do not turn back to retrieve it; it shall be for the stranger, the orphan, and the widow.

The organization Urban Adamah embodies these values by intertwining agricultural practice, Jewish tradition, and Torah teachings. It promotes sustainable agricultural methods while fostering individual growth, social justice, and solidarity within the community. Located in West Berkeley, this faith-based community farm welcomes participants for a three-month program. They receive agricultural training and engage in Jewish spiritual practice rooted in the values of “חסד” (Hessed – kindness), “צדקה” (Tzedakah – justice), and “אהבה” (Ahavah – love).

¹ Deuteronomy 21:10-25:19

The Parsha שופטים (Shoftim – judges)¹ that we read this Sabbath is directly related to justice.

Discovered² in 1979, the Sublime House of Rouen is considered the oldest Jewish monument in France. It is an architectural complex³ of Romanesque style located at the heart of the Rouen Palace of Justice. It served as both a synagogue and a rabbinical school. The significance of the medieval Jewish community in Rouen suggests that the building likely functioned as a rabbinical tribunal⁴. A deeper double cavity was certainly the mikveh.

The inscription וְהַבַּיִת הַזֶּה יִהְיֶה עֶלְיוֹן (And let this house be sublime)⁴, engraved on a wall, connects the idea of grandeur, dignity, and justice.

For a visit 👉

¹ Deuteronomy 16:18 – 21:9.
² Norman Golb, an American paleographer specializing in Hebrew and Judeo-Arabic manuscripts, had foreseen this discovery after studying Hebrew parchments from the Genizah of Cairo. Today, we know that the first Jewish settlement in Normandy dates back to the Gallo-Roman era and that the Carolingian Empire established a “Jewish Kingdom” in Rouen.
³ The theory of a building with mixed usage is advocated by the French medievalist and paleographer Judith Olszowy-Schlanger.
⁴ The designation of an Israelite king is mentioned in the Parsha, and the inscription giving his name to the building is extracted from 1 Kings 9:8.

Shelach Lecha (שלח לך – send for yourself), Book of Numbers, chapters 13 to 15. Moses sends twelve spies to explore the Promised Land. Upon their return, except for Caleb and Joshua, the spies declare that conquering the land is impossible, causing doubt and lamentation among the people. God condemns that generation to die in the desert. Following this, God prescribes the laws of agricultural offerings and emphasizes the observance of the Sabbath. Lastly, God commands the wearing of tzitzit as a reminder of the commandments and to stay faithful to them.

The Eldridge Street Synagogue was founded in 1887 by Jewish immigrants who came to explore this new land. The architect Peter Harrison designed the building, which features a blend of Gothic and Moorish styles. The colorful stained glass windows, primarily in shades of blue, echo the threads of the tzitzit. After restoration, the synagogue reopened in 2007 as a museum and active place of worship, preserving the history of the Jewish community in New York.

The Parasha Bahalotera (Numbers 8 to 12) recounts the preparation of the Menorah, the purification of the Levites, the establishment of Passover Sheni, as well as an insert between the story of the quails and that of the explorers.

Some commentators consider this insert (10, 35-36) delimited by the letters ׆ (inverted nun), as a hymn. These verses evoke the movements of the Holy Ark and call on Gd to intervene in favor of the people of Israel.

The Tempio Maggiore di Roma, also known as the Great Synagogue of Rome, was built between 1901 and 1904 by a group of Italian architects¹ led by Domenico Costanzi². This edifice features a mix of modern and eclectic architectural styles, combining neo-Roman, neo-Byzantine, and Moorish elements to create a unique and impressive aesthetic. The Holy Ark is considered the largest in the world. It houses the essential content of the teachings and values of the Jewish faith.

¹ Notably Osvaldo Armanni and Vincenzo Costa
² Italian Jewish entrepreneur who built large hotels in Rome, as well as the Teatro Reale dell’Opera.

Parsha Nasso ((נשא – raises), Numbers v. 4, 21 to 7, 89) lists the tasks of the Levites, then explains how to purify the camp. The text then speaks of the laws of the sotah and the Nazirite. Finally, he describes the offerings of the princes.

The synagogue in Gaza was arguably one of the most important in the region during the early Byzantine period, before being destroyed during the Muslim invasions of the 7^th century. Unfortunately, few traces of this building remain, but the mosaics² found (in 1965) bear witness to the richness and quality of Jewish art of the time. The motif of David playing the harp and soothing the animals is particularly noteworthy.

² The mosaics have been moved to the Good Samaritan Mosaic Museum near Ma’ale Adumim.

Bemidbar (במדבר — in a desert), Numbers, verses 1, 1 to 4, 20.

This chapter lays the foundations for the organization of the people of Israel in the desert, highlighting the centrality of the sanctuary and the importance of the Levites in its upkeep. The count also makes it possible to measure the greatness of the people and their ability to defend themselves against potential enemies.

The synagogue on the campus of the Mitzpe Ramon Military Academy, located in Israel’s Negev desert, is an example of the importance of religion and tradition to the Jewish people. In this arid desert, the presence of this concrete fortress testifies to the determination of the Jewish people to survive and prosper despite the obstacles. The unique form of the synagogue also reflects the importance of spirituality by providing a place of prayer and contemplation amidst the austerity of the desert.

1906

Behar-Bechuqotai (בהר “on the mount” and בחוקותי “according to my rules”), Leviticus, verses 25, 1-27, 34.
The Parsha Behar-Bechhuqotai contains in particular the laws relating to the sabbatical year and the jubilee. It recalls God’s covenant with his people and the promise of their return to their land.

Leviticus 25, 13
בִּשְׁנַת הַיּוֹבֵל, הַזֹּאת, תָּשֻׁבוּ, אִישׁ אֶל-אֲחֻזָּתוֹ.
In this jubilee year, you will each return to your possession.

The Jubilee Synagogue¹ is a remarkable building which was built in response to the destruction of many places of worship during the redevelopment of the city at the end of the 19th century. Architects Wilhelm Stiassny and František Fröhlich created a synthesis of different architectural currents, combining elements of Art Nouveau, Hispano-Moorish and Viennese Secession. Opened for worship in 1906 on the occasion of the Simchat Torah holiday. The Jubilee Synagogue is a unique place of worship, which delights visitors with its decorative elements and exceptional design.

¹ The synagogue owes its name to the celebration of the jubilee of Emperor Franz Joseph I of Austria in 1898, marking the fiftieth anniversary of his reign. It is also known as the Jerusalem Synagogue, in reference to the street where it is located.

1953

Emor (אמֹר – said), Leviticus 21:1 to 24:23

The passage begins with specific laws for priests and rules regarding service in the Temple. The second part gives the liturgical calendar: Shabbat (23.3), Passover (23.5), Omer (23.10), Shavuot (23.16), Rosh Hashanah (23.24), Yom Kippur (23.27), Sukkot (23.34), Shmini Atzeret (23.36) And an allusion to Hanukkah (24.2 – pure oil of crushed olives, for a light) and an allusion to Purim (24.14 – with the part of the blasphemer who, like the manna, ended up hanging¹)

The building designed by Irish architect Wilfred Cantwell was inaugurated in 1953. The stained glass windows refer to Sabbaths and holidays.

¹ We stone the blasphemer and then hang him (Sanhedrin Chapter 6, Subsection 4)

Acharei (אחרי – after) Qedoshim (קדושים – saints), Leviticus from verse 16, 1 to 20, 27.
After the Yom Kippur ceremony, the text lists sexual prohibitions and proclaims: Be holy to Me, for I am Holy – וִהְיִיתֶם לִי קְדֹשִׁים, כִּי קָדוֹשׁ (Leviticus 20, 24)

Leviticus 16, 24
ורחץ את‑בשרו במים
he will bathe his body in water…

After saints:
The Mikvah, a purifying bath allowing a rebirth.

Rebirth:
Luxembourg’s third synagogue and its mikvah on Avenue Monterey, designed by Victor Engels and René Mailliet, were inaugurated in 1953 by Chief Rabbi Charles Lehrmann. The stained glass windows are by Frantz Kinnen.

Tazria, (תזריע – she will conceive) and Metzor’a (מצורע – person afflicted with tzara’at (kind of leprosy) Leviticus from verse 12, 1 to verse 15,33

The text enumerates the laws of ritual impurity and sets out the purification rites to be performed once the evil has disappeared.

The presence of Jews in Sicily has been attested since the 1st century. In the Middle Ages in Syracuse, the community was mainly devoted to trade. In 1492, the Jews were expelled from Sicily, because the island depended on the Spanish crown¹.

The Mikveh of Syracuse² dates from the 6th century and is located under the Hotel Alla Giudecca³, in the heart of what was once the Jewish quarter of Syracuse

1 Spanish territory in 1492, The Canary Islands, the Kingdom of Naples, Sicily, Sardinia and Malta.
2 See the article in french on the Lamed.fr website
3 Hotel Judaica.