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Shabbat






















William Samuel Schwartz



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"Remember the Sabbath day by keeping it holy. You will work six days, and do all thy work. But the seventh day is the sabbath of the LORD thy God: thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor the alien within your gates. For in six days the LORD made heaven and earth, the sea, and all that is in them, and rested the seventh day: wherefore the LORD blessed the Sabbath day and hallowed it. "- Ex 20:8-11


The Sabbath is the seventh day of the week, from Friday evening to Saturday evening.

is a fundamental tenet of Judaism. Like the D- God who created the universe and everything in it in six days and rested on the seventh of his work, the Jew ceases all of its work this week with the approach of night on Friday evening, to devote himself entirely to Gd, body and spirit, the holy day of Shabbat.

When Shabat, certain activities are prohibited (build, cook, carve, buy, write, ...), because they arise from the work involved in the main building of the Temple, itself a symbol of the creation of the world by God. But the essence of Shabbat is to leave aside the tasks of the week to make room for Gd in the day when he completed the world making up a human.

The Sabbath day should be an occasion to celebrate with family, clearing his mind of worries and material duties of the week, to delve into the study of Torah and welcome in his house and in his mind the Oneg Shabbat, the welfare of Shabbat, perpetual gift of God to the Jews so they always follow the path of the Creator to bring the reign of Good. Yehuda Halevi

wrote in Quzari (book 2, line 50): "Whoever believes in the Sabbath as a day that stopped the work of Creation, admits no doubt of Creation, Creation admitting he recognizes the existence of a Creator who made the world. But whoever does not believe in Shabbat falls into the difficulties of the doctrine of eternity and not a perfect faith in the Creator of the universe. The observance of the Sabbath law closer to God more than monasticism, asceticism and the hermit. "

Each Shabbat, synagogue, we read the parsha, portion of the weekly Torah scroll.


Lessons Shabbat
John Halperin
Old
more than three thousand years, the institution of Shabbat, far from becoming archaic, still occupies a central place in Jewish thought and, more broadly, canned its meaning for today's world.
Everyone knows that the Sabbath is the first compulsory weekly rest day ever known in world history. It a title of nobility which moreover earned the Jews in ancient Greek and Roman, sarcasm great writers outraged seventh men wasting their time and even more
that of their slaves, doing nothing productive. This aspect does not exhaust, by far, the meaning of Shabbat.
Shabbat is a time when skilled renounce its power to transform the world. For the implementation of his thought, the man knows how to create, produce, process, and this activity is part of his vocation, almost an obligation. But the Torah to the man sets a limit to his power. Shabbat is defined as the time when it is required to relinquish power. It is first an ascetic: "You shall do no work." (...) The man changes the world below as it pleases and submits to his rule. The Torah assigns a time limit that sovereignty ...
There are two essential commandments concerning the Sabbath: a negative command, a prohibition of any work that reflected, and a positive commandment, an obligation, the constitution of the Sabbath into a day of quiet.

Creation and release
What appear to target these commandments, which produce their practice and study, what lessons can we learn today?
Let the phrase apparently enigmatic, which concludes the story of the Creation and the Sabbath: "God rested from all his work he had created, to act (Gen 2.3). As it was created, the world remained unfinished, leaving it to the man to perfect. From the eighth day, man (and woman) become partners with God in the work of continuous creation. As Prosper Weil said: "Thus was anchored in Jewish thought the idea of progress. However, experience shows that progress can be achieved at the cost of ongoing tensions and conflicts: against nature that surrounds us, we must dominate but we spoil; cons of human society in which to create relations of domination, but mostly within each of us. "
ambition of the Jews is not Judaizing the world, but to humanize it, make it better, fairer, more harmonious. Shabbat, as a model, can ontribution.
example, the Shabbat is placed both under the sign of remembrance of the Creation of the world and that of liberation (as also shown in the parallel reading almost identical versions of Deuteronomy cited above, and Exodus (20.15 to 18). Indeed, the Sabbath is an appeal to the highest standards of human dignity and social equality. There is a vision of harmony between men by the refusal of all dispositions and all of economic, social and political.
Added to absolute respect for life: as specified in the rabbinic texts,
"the Sabbath was given to men, not men in Shabbat (Mekhilta, 31.13). Nothing is more important, according to the Torah, to preserve human life. If there is any danger that human life could be at stake, we must break prohibitions prescribed by the laws of Shabbat (Genesis Rabbah,
19.31).

By failing to create one day a week, the man asserts his freedom from nature, in power and things, while he says his fraternity against other men. So we can understand as a sociologist Georges Friedmann, who spent much of his work with labor problems, could see "a kind of prophetic genius in the institution of the Sabbath" he considered necessary to fight against the dehumanization of technological civilization of today.


Babylonian Talmud Shabbath 156 has processed and b
R. Judah said in the name of Rav: Where do we know that the stars have no influence on Israel? For it is written (Genesis 15: 5): "God took him (Abraham) out." Abraham said the Holy One, blessed be He: "He who is born in my house is my heir! - Not the one who is born in your house, but whoever comes out of your womb (ib. 4). Abraham said: "Master of the world, I saw that under my circumstances I will not astral child. - Get out of astral these considerations, because there is no such influence for Israel. Samuel also teaches" point astral influence on Israel "

Knot In Groin Area After Heart Cath

MADE IN ISRAEL


Jewish festivals, which dates back to antiquity, are intensely celebrated in Israel. Jewish holidays are the "benchmarks" by which Israelis mark the year. They are truly an integral part of daily life in the streets, schools, synagogues and homes across the country.




Day of Remembrance of the Holocaust

The people of Israel as a whole evokes the memory of the six million martyrs Jewish Holocaust victims. That day, a siren sounds at ten o'clock in the morning and the nation observed two minutes of silence, pledging "to remember and remind others the duty to never forget." On 27 Nissan



Day of Remembrance

Day of Remembrance of the fallen soldiers in defense of Israel is commemorated a week later, on 4 Iyar in memory of those who died in fighting for the establishment of the State of Israel and its defense. At 20 pm the day before and 11 hours, a siren will sound for two minutes in silence, the whole nation remembers its debt and expresses eternal gratitude to her son and daughters who gave their lives for the country to achieve independence and its continued existence.


Independence Day

This day is immediately followed by Independence Day (5 Iyar), the anniversary of the Proclamation of the establishment of the State of Israel, May 14, 1948. It does not sagit dune centennial celebration, but the day is of great significance for the many citizens who have personally and actively participated in the creation of new state and have witnessed considerable changes have occurred since 1948.


Yom Yerushalayim

Jerusalem Day is celebrated on 28 Iyar, about a week before Shavuot, and commemorates the 1967 reunification of Jerusalem, the capital of Israel, having remained divided over nineteen years by concrete walls and barbed wire. I1 is recalled on this day that Jerusalem is "the focal point of Jewish history, the symbol of its ancient glory, spiritual fulfillment and modern renewal." The Hallel is recited in some synagogues.

Kamehasutra En Vidéo

GuédaliaJeûne of Jeune du 10 TevetJeûne of EstherJeûne TamouzTisha of either Av





YOUNG

of Gedaliah


Appearance History


The day after Rosh Hashanah, on 3 Tishrei, the Jewish community remembers the assassination of Gedaliah fasting.


Gedaliah son of Ahikam was the Judean governor, placed by Nebuchadnezzar, king of Babylon had destroyed the first Temple - Gedalia 586.Le role was to maintain Jewish life in the desolate, but in which he still had several thousand Judéens.Mais a zealot fanatic - a man named Ishmael Netania Ben - who rejected any compromise with the enemy Gedalia assassination. The wrath of the king of Babylon came quickly, and the few thousand Jews who could be the starting point of a new Jewish Yishuv, were in turn massacred or exiled.


Rabbis, before such a disaster, settled on 3 Tishrei as a day of national fast. General meaning



Fasting Gedaliah is linked to the trauma of the destruction (hourban) of the two Temples in Jerusalem. The shock was terrible, not only because of the many victims (Flavius Josephus estimated that nearly one million, the number of Judeans massacred by the legions of Titus) but because this disaster, and exile that arose in this, sapped all the vision of biblical messianism that had been received from Abraham. Indeed, the spiritual message of Israel must necessarily emanate from the people who received the Torah from the land of promise.


Exile of 70 forced the Jews to reconstitute themselves as an ardent faith landless. The conquest of the Book replaced the conquest of space, and the Jew became "Builder of the time. "However, by focusing its synagogues to his ancestral country, fasting on 3 Tishrei, 10 Tevet, 17th Tammuz and the 9th of Av and the three other times, Israel argued in the drama of its diaspora, religious and national unity. One can understand why, paradoxically, the 9th of Av is called Moed, feast day, "rendezvous" ... with its own identity.

YOUNG OF 10 TEVET


The siege of Jerusalem


The tenth day of Tevet of the year 3336 from Creation (-425 of the common era), the armies of the 'Babylonian emperor Nebuchadnezzar established the siege of Jerusalem. Thirty months later, on 17 Tammuz 3338, a breach was opened in the walls of the city and the 9th of Av this year, the Holy Temple was destroyed. Following this, the Jewish people was exiled to Babylonia for 70 years.

On 10 Tevet is a day of fasting, mourning and repentance, in remembrance of the siege of Jerusalem. We refrain from eating and drinking from dawn until dusk, and add the Séli'hot and other passages in our prayers.

In many communities, this fast is also associated with the memory of Holocaust victims and Kaddish is recited for the credit of all those we know the exact date of disappearance.

Alter Rebbe of Liadi explains that one day of fasting is also a day of divine benevolence. As the obligation to fast on 10 Tevet is in some ways more strict than other fasts, one can understand the divine benevolence is stronger that day. So teshuvah, a return to God, that must lead the fast, will also be a higher level

YOUNG OF ESTHER


At the time of Ahasuerus


"Go, brings together all the Jews and fast without food or drink for three days, neither night nor day. " Esther 4:16

At the time of Mordechai and Esther, the Jews were gathered on 13 Adar to confront their enemies. They needed a lot of Divine Mercy so that their enemies do not affect them. Jews have prayed and fasted that day, like Moshe Rabbeinu who had stood in prayer and fasting the day Israel had faced 'Amalek, until Hashem gives victory to Israel.

Again, Hashem D. our ancestors listened to their entreaties and accepted their repentance and fasting, and the day fixed by our enemies to destroy Israel was reversed, and the Jews are their enemies who fought that day.

On 13 Adar, the Jews killed 75,000 non-Jews who wanted to undermine their lives without counting those who were killed in the city of Chouchann (Susa), capital of the Persian Empire, and no Jew died in battle, "because it is not through the army, nor by force, but Only through my mind, thus saith Hashem D. armies ... "

That is why we have a tradition in all communities of Israel to fast that day every year in remembrance of the miracle which they benefited, and this fast is called" Fast of Esther .

YOUNG Tamuz


The fast of 17 Tammuz


Tammuz is the fourth month of the Jewish year. The name of Tammuz is a pagan goddess. He is mentioned as such in the book of Ezekiel (8, 14).

Beginning of the period of penance that commemorates the destruction of Jerusalem.

On 17 Tammuz is one of four fasts mentioned in the Book of Prophets.

According to Jewish tradition, 5 major disasters occurred that day:

Moses breaks the Tablets of the Law down from Mount Sinai after the sin of the golden calf.

was stopped offering the daily sacrifices in the first Temple during the siege of Jerusalem, the Kohanim (priests) could no longer obtain animals.

A breach is made in the walls of Jerusalem before the destruction of the Temple in the year 70 CE.

Before the great revolt, the Roman general Apostamos burned a Torah scroll setting a horrible precedent for the burning of Jewish books throughout the centuries.

A statue is brought into the sanctuary, and blasphemous act of desecration par excellence.

The 21 days between the fast of Tammuz and the 9th of Av is called by the Jewish tradition: "days between the narrow defiles, "according to verse 1, 3 of the Book of Lamentations:" Her persecutors have all reached in the narrow defiles. "These three weeks are a period of mourning in remembrance of the destruction of both temples in Jerusalem.

TISHA BE AV



From destruction to hope


Tisha B'Av, literally the ninth day of Av, is the day of national mourning of the Jewish People.
According to tradition, on that date, the First and Second Temple were destroyed. The first destruction of the Temple took place -586 in the year, when Nebuchadnezzar, king of Babylon, took Jerusalem and destroyed the Temple which was built 300 years before by King Solomon. This fact marked the loss of Jewish sovereignty and the beginning of the first exile, who is known as "Babylonian Exile".
It was during this exile, which lasted 50 years, the Jews began to commemorate Tisha B'Av as a day of mourning.
Second Temple's destruction occurred 600 years later, in the year 70 AD when the Roman Emperor Tito (I's) conquered Jerusalem and destroyed the Temple that was rebuilt by the exiles in Babylon after his return to Zion. This second Destruction is the one that caused the exile and the Diaspora in which we are still part.

In the Talmud, our sages note other events that occurred on that date. They say it was precisely during Tisha B'Av when, in the desert, our ancestors rejected the possibility of entering the Promised Land. The fear of villages powerful then living on earth made them want to return to Egypt. God did not tolerate this lack of faith from the Hebrew and condemned to wander in the desert for 40 years.

The Midrash says that this time God told the Hebrews:

"You wept without tears question, I will make this day a day of tears for generations to come "

According to the Talmud, when Tisha B'Av, the fortress of Betar fell also, the last stronghold of the rebellion of Bar Kojba against the Romans in the In the year 135. Thus the last trace of Jewish sovereignty in Israel went out for almost two thousand years.

All these events are related to the exile of the people of his land and with the need to return to territorial sovereignty.

In addition, there was for Jewish history and universal other tragic situations which also occurred on the day of Tisha Be Av Maybe Most notable was that the expulsion of Jews from Spain in 1492, the outbreak of the First World War, the first deportations to the extermination camps and to the explosion of the atomic bomb in Hiroshima ...

Another Midrash says that when the Temple was burned down during Tisha B'Av, the High Priest of the time, threw the keys to heaven from the Temple. Then a hand came down from heaven and took the keys.

The Talmud says that every generation, the same hand comes down and offers men the keys of the Temple. Perhaps it is the duty of everyone to take these keys and accept the challenge of Reconstruction