Avraham's One Village - JEWISH & benei Noach's ONE VILLAGE Barukh haba: Hebrew Calendar and Holidays

Shabbat Shalom to ALL! (Parshah Va'etchanan / Haftorah Nachamu)

Fri, 15 Aug 2008 20:12:40 GMT

Avraham's One Village, the JEWISH and B'Nei

Noach's Village will not be updated during Shabbat.

Toda - Thank you

Shabbat Shalom to ALL!

Avi

to ALL !

*** Devarim ***

Va'etchanan 3:23 - 7:11

Youtube - Parsha Va'ethanan

http://fr.youtube.com/watch?v=EZUdTN8DDx4

Youtube - Tisha b'Av / Va'etchanan

with Rabbi Krebs

http://fr.youtube.com/watch?v=qEgYuLEuO-k

Youtube - Parshat Va'etchanan

with Rabbi Krebs

http://fr.youtube.com/watch?v=xttr2iBictY

Youtube - Haftorah Nachamu

*The Haftorah is named not after the week Parachat

but after the Hafortah Isaiah 40: 1-26

by Reuben Ibrahimoff "the Haftoraman"

http://fr.youtube.com/watch?v=FExyK4s7alU

Keep Shabbat, the Laws, the Commandments ...

[In the Jewish home the woman lights the Shabbat candles, and recites the blessing with her eyes covered]

Baruch Atah Adonai, Eloheinu Melech Ha-olam, asher kidshanu b'mitzvotav,

v'tzivanu l'hadlik ner shel Shabbat.

Blessed are You, Adonai our GOD, Ruler of the universe, who makes us holy with mitzvot,

and commands us to kindle the lights of Shabbat.

Devarim 3:23 - 7:11

23] I pleaded with the LORD at that time, saying, 24] "O LORD GOD, You who let Your servant see the
first works of Your greatness and Your mighty hand, You whose powerful deeds no god in heaven or on earth can equal! 25] Let
me, I pray, cross over and see the good land on the other side of the Jordan, that good hill country, and the Lebanon." 26] But the
LORD was wrathful with me on your account and would not listen to me. The LORD said to me, "Enough! Never speak
to Me of this matter again! ...

♫ Shabbat shalom, Shabbat shalom ♪ ! (sing with me !!!!!!)

August 15, 2008

14th of Av, 5768
י״ד באב תשס״ח
7:39p Candle lighting

August 16, 2008

15th of Av, 5768
ט״ו באב תשס״ח
Parshas Vaeschanan
פרשת ואתחנן
Shabbos Nachamu
שבת נחמו
9:08p Havdalah (72 min)

Avi-5734

[Chabad.org] The Parshah in a Nutshell, Va'etchanan

Fri, 15 Aug 2008 20:01:54 GMT

The Parshah in a Nutshell, Va'etchanan

Deuteronomy 3:23-7:11

Moses tells the people of Israel how he implored G-d to allow him to enter the land of Israel, but G-d refused, instructing him instead to ascend a mountain and see the Promised Land.

Continuing his "review of the Torah," Moses describes the Exodus from Egypt and the Giving of the Torah, declaring them unprecedented events in human history. "Has there ever occurred this great thing, or has the likes of it ever been heard? Did ever a people hear the voice of G-d speaking out of the midst of the fire... and live? ... You were shown, to know, that the L-rd is G-d... there is none else beside Him."

Moses predicts that, in future generations, the people will turn away from G-d, worship idols, and be exiled from their land and scattered amongst the nations; but from there they will seek G-d, and return to obey His commandments.

Our Parshah also includes a repetition of the Ten Commandments, and the verses of the Shema which declare the fundamentals of the Jewish faith: the unity of G-d ("Hear O Israel: the L-rd our G-d, the L-rd is one"); the mitzvot to love G-d, study His Torah, and bind "these words" as tefillin on our arms and heads, and inscribe them in the mezuzot affixed on the doorposts of our homes.

Holy Bananas - Shabbat Shalom from the OU - Parshat Va'etchanan

Fri, 15 Aug 2008 01:06:02 GMT

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Parshat Va’etchanan: The Price You Pray
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Pray tell- Tale signs of entrance: Even some predators pray. I’ve seen them, smelled them, In their imitation shawls and Counterfeit tears: they close their Eyes, sway back and forth, and mumble Some incoherent supplication that is more Bargain than plea But not every letter whispered is a prayer; And not every liturgy is tagged for heaven
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Vaetchanan: Comfort at Last
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Nechama. The art of finding and giving comfort is one that Jews have had time to perfect the last 1939 years. It is the operative word this Shabbos. Comfort and joy is in the air. The music begins again...We are wont to translate it as comfort...but a brief tour of the Bible reveals a more primary meaning of the word...
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My younger sister and I still talk about our first family trip to Miami when we were in our teens. We were traveling from Winnipeg with its frigid, frosty temperature of 40 degrees below to the sunny south. As soon as our car turned the corner, we immediately declared, “We’re hungry! When can we eat?”
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Parshat Va'etchanan
15 Av 5768
August 15-16, 2008

Haftarah:
Yeshayahu 40:1-26

This Shabbat:
Shabbat Nachamu
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Haftorahman by: Reuben Ebrahimoff 23 ~ Watch The Haftorahman on Youtube.com‏

Thu, 14 Aug 2008 13:14:19 GMT

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Haftorahman for Parashat Va’Etchanan ~ Shabbat Nachamu

A seal inscribed “Jehucal son of Shelemiah,” mentioned in Jeremiah 37:3 and 38:1.
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Please Say a Chapter of Tehillim (Psalms) & Pray for a Refuah Shelemah, a Speedy & Full Healthy Recovery from an illness, for

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[Shema Yisrael Torah Network] Parshas Va'eschanan

Thu, 14 Aug 2008 13:00:02 GMT

Outlooks & Insights by Rabbi Zev Leff - Parshas Va'eschanan‏

Parshas Vaeschanan

Double Sin, Double Comfort

They sinned doubly, as it says, “Yerushalayim has sinned a sin.” And they were stricken doubly, as it says, “She has received double for her sins.” And she will be comforted doubly, as it says, “Be comforted, be comforted, my people” (Yalkut Eichah 1118).
This Midrash can be understood in light of the comments of Ibn Ezra and Sforno on the concluding verses of our sedrah: “When your son will ask you in the future — What are the testimonies and statues and judgments, which Hashem our G-d has commanded you? — and you shall tell your son we were slaves unto Pharaoh in Egypt, and Hashem took us out of Egypt with a strong hand...and Hashem commanded us to do all these statutes for our good all the days, to give us life as this day” (Devarim 6:20-24).

Ibn Ezra explains that the son’s question is not what the mitzvos are, but why we were given a yoke different than all other peoples. The Torah’s answer is that we must have trust that the mitzvos are for our own good because G-d saved us from slavery by taking us out of Egypt. Sforno elaborates that while the benefit of the mitzvos is predominantly in the World to Come, they also bring us life in this world.

Hashem introduces Himself at the beginning of the Ten Commandments as the G-d Who took us out of Egypt, and not as the G-d Who created heaven and earth. This reminds us that just as the redemption from Egypt was for our benefit, so too, the mitzvos are for our good, and not for G-d’s sake. Though, as Chazal say, mitzvos were not given to us to enjoy, but rather as a yoke around our necks, the purpose of that yoke is, in the final analysis, our good.

The Haggadah attributes the Torah’s question here to the wise son. The answer given to him in the Haggadah is that we do not eat after the Korban Pesach is all that is in our mouths at the moment of redemption. In the end, it is the benefit from mitzvos, such as eating the Korban Pesach, that remains with us.

The Torah begins with Hashem’s loving kindness — His clothing Adam and Chavah — and ends with His loving kindness — burying Moshe. The entire foundation of Torah is chesed — G-d’s total giving to those who serve Him. The Torah is, in its entirety, an expression of G-d’s desire to do good for us. It is not an imposition on our life but rather a framework within to earn eternal reward for our own good.

Delving deeper, Torah begins with the kindness of covering man’s humiliation, his physical body. It gives us the means to utilize that body in G-d’s service and thereby purify and elevate it. Moshe was the culmination of this process of elevation to being G-d-like. He transformed his physical body into something so holy that only Hashem could bury it and put it away until the resurrection of the dead. That is the very essence of Torah — to remove the shame of pure physicality by elevating the physical to G-dliness.

When one sins, he actually commits a double crime: the first is rebellion against G-d’ the second against himself in his disregard of the benefit from the mitzvah. Hence the punishment is also double. Not only does Hashem punish him for his rebellion, just as a parent punishes a child to discipline him and guide him back to the right path. He also robs himself of the great benefit Hashem so much desired to bestow upon him.

Consequently the comfort will also be double. The ultimate benefit will finally be realized, and, in addition, we will understand that the punishment itself was for our own good to prevent us from losing our eternal reward.

Chasidic Insights by Zvi Akiva Fleisher - Parshas Va'eschanan‏

CHASIDIC INSIGHTS PARSHAS VO'ES'CHANAN 5768 (from 5765) BS"D
Ch. 3, v. 23: "Vo'es'chanan" - The verse does not say "vo'achanan," and I have entreated. Rather it uses the reflexive form, "vo'es'chanan," I have made myself pray. Moshe embodied, and was prayer itself. (Rabbi Chanoch Henoch of Alexander in Chashovoh L'tovoh)

We find the same concept with King Dovid, who said "vaani sfiloh" (T'hilim 109:4).

Ch. 3, v. 23: "Vo'es'chanan el Hashem bo'eis ha'hee" - Moshe prayed for the final redemption, which is called "bo'eis ha'hee," as per the verse, "Bo'eis ha'hee ovi es'chem uv'eis kabtzi es'chem" (Tzefanioh 3:20). (Rabbi Sho'ul Y'didyoh Elozor of Modzitz)

Ch. 3, v. 23: "Bo'eis ha'hee" - One should be strong in his trust in Hashem. He should only beseech Him for his immediate needs, "bo'eis ha'hee," and not worry about the future. (Rabbi Dovid of Lelov in Likutei Divrei Dovid)

Ch. 3, v. 23: "Bo'eis ha'hee" - At the time of prayer - Every time a person prays he hopes for a positive response from Hashem. However, there are times when he has merits to deserve such a response, and at other times, unfortunately, not. This is why Moshe prayed for "mantas chinom" (see Rashi). Hashem's kindness knows no bounds or time limitations. (Rabbi Shmuel of Slonim in Divrei Shmuel)

Ch. 3, v. 24: "Atoh hachilosoh l'haros es av'd'cho es god'l'cho" - When You began showing Me Your greatness at the burning bush, I turned away to avoid seeing such a great spiritual exposure. Should I not be paid back in kind to at least enter Eretz Yisroel and see its spiritual greatness, "ebroh noh v'e'reh"? (Rabbi Yehudoh Leib of Anipoli in Ohr Hagonuz)

Ch. 3, v. 25: "Ebroh noh v'e'reh" - Moshe requested: "I know that in the world-to-come I will be allowed into Eretz Yisroel. Please let me enter NOW." "Noh" is translated as NOW. (Rabbi Yisroel of Kozhnitz in Avodas Yisroel)

Ch. 3, v. 29: "Va'neishev bagoy mul beis p'ore" - Whoever is haughty it is as if he has served idols, equated to baal p'ore. The remedy for this is to be humble, "va'neishev bagoy," to reside in a valley, to be low and humble. (Rabbi Dov Berish of Osh'p'tzin in Divrei Tzadikim)

Ch. 3, v. 29: "Mul beis p'ore" - Rashi says that even though they were entrenched in this idol's worship, if they would but hearken to the statutes etc., "V'atoh Yisroel shma el hachukim," they would be totally forgiven. How does Rashi see that the intention is to repent? The verse only says to do the correct thing from now on. "V'atoh" is a term that connotes repentance. (Nirreh li) Rashi continues by saying that even though the bnei Yisroel sinned so grievously, nevertheless, they would be forgiven, but Moshe lamented that he transgressed in a much smaller manner and was not forgiven, and as a result, would not be allowed egress to Eretz Yisroel. The Ran in his "droshos" derives from this that there is a unique power and merit in a group.

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What's Bothering Rashi? by Dr. Avigdor Bonchek - Parshas Va'eschanan‏

Parashas Va'eschanan(68) This week's sedra continues Moses' review of the Torah teachings with some musar chastisement thrown in. The sedra contains the Ten Commandments and the first paragraph of the Shema.
Deut. 5:3

Not with our fathers did Hashem make this covenant but with us, we who are here today, all of us alive.

RASHI
Not with our fathers: Rashi: Alone, did Hashem make [this covenant] etc.

WHAT IS RASHI SAYING?
Rashi's inserts his one word comment ('alone') between the Torah's words. This usually means that Rashi is helping us avoid a misunderstanding. ( I refer to this kind of Rashi- comment as a Type II comment.)

Which misunderstanding are we to avoid?

Your Answer.

WHICH MISUNDERSTANDING?
An Answer: The verse seems to say that G-d did not make a covenant with the fathers of the present generation. But this contradicts all we know. The generation that left Egypt, forty years previously, was the generation that stood at Sinai, received the Torah and entered into a covenant with G-d (see Exodus 24:8). When they sinned by accepting the disparaging report of the Spies, they were condemned to die in the wilderness. Now when Moses is speaking to the nation, the generation of the fathers had already died out. Moses is now addressing their children. But it was with their fathers that G-d had made His covenant. Yet our verse seems to say just the opposite - it says "not with your fathers did I make this covenant." Rashi is telling us it is a misunderstanding to think that the verse means what it seems to say. Its meaning is rather "not only with your fathers did I make the covenant…." The verse now means that G-d certainly made a covenant with the fathers; He made it not only with them, but with all future generations as well.

QUESTIONING THE TORAH
But if the Torah means that G-d made His covenant not only with the fathers, why then does it say "Not with your fathers did I make the covenant" ? Why does the Torah use such a misleading phrase?

This is a difficult question. This is also an excellent example of struggling to make sense out an apparently senseless verse in the Torah.

UNDERSTANDING THE TORAH'S LINGUISTIC STYLE
An Answer: Before we go on to understand this anomaly let us cite other examples of similarly misleading verses.

1) Joseph reveals himself to his brothers (Genesis 45:8) and says:

"So now it was not you that sent me here, but G-d …"

Indeed! Was it not they? Did they not throw him into the pit? Did they not sell him to the passing Ishmaelites? Joseph says so himself, just a few verses earlier, "I am Joseph your brother whom you sold into Egypt…(Genesis 45:4)!

This is truly a contradiction.

2) After Jacob's struggle with the angel (Genesis 32:24-29) he is told "Not Jacob shall your name be called any more, but Israel, for you have contended with G-d and man …"

Yet, later on G-d Himself calls Israel 'Jacob'. "And G-d said to Israel in a vision of the night and said 'Jacob, Jacob, …'(Genesis 46:2).

Another contradiction!

3) A most striking example comes from the Book of Jeremiah when he makes the following startling statement.

"For I spoke not unto your fathers nor commanded them in the day that I brought them out of Egypt concerning burnt offerings and sacrifices. But this thing did I command them, saying, 'Listen to My voice and I shall be for you for a G-d and you shall be for Me a nation…" (Jeremiah 7:22-23).

Indeed! Did G-d not speak of sacrifices ? He made a covenant at Sinai which was sealed with sacrifices. The Tabernacle was constructed in the wilderness as a place to offer sacrifices to G-d? The major part of the book of Leviticus is devoted to the laws of the sacrifices. What did Jeremiah mean by his puzzling statement?

Can you make sense out of these verses, which seem to make statements, which fly in the face of facts that we know to be true. Do you notice a similar linguistic pattern in these verses?

Your Answer:

THE DEEPER UNDERSTANDING
An Answer: You may have noticed that all these verses have a similar pattern. They all say "Not …x, But ..y." "Not you sent me here…but G-d ." "Not Jacob shall be your name be called …but Israel." In all these verse, as Rashi tells us here, the meaning is rather "Not only Jacob shall be your name be called …but also Israel." "Not only you sent me here…but also G-d ." The pattern is: "Not only x, but also y.." If you go back to each verse and insert these words you will see that all the contradictions that troubled us are eliminated.

This rule is amazingly consistent and precise. See that Abram's name was changed to Abraham and he was never again called "Abram," not like Jacob whose name was changed to Israel, but nevertheless retained the name Jacob. This is because G-d's statement to Abram was significantly different (though with only one word changed) than His statement to Jacob.

"And your name shall not be called anymore Abram and your name shall be Abraham.." (Genesis 17:5).

Notice that here we do not have the "not ..x, but…y" formula. We have, instead, "not Abram, and your name shall be Abraham." This slight change from "but" to "and" makes all the difference. Because G-d did not want Abraham ever to be called Abram, He phrased His command in a way that avoided the formula we have become familiar with. G-d was not saying to Abram that "Your name is not mainly Abram, but is Abraham" that would have meant, as it does in the case of Jacob, that the original name would remain together with the new name.

A LESSON
Glaring contradictions which posed difficult questions in the Torah were explained away with a new insight into the Torah's way of speaking. One should never (never!) dismiss the Torah's words on the basis of our limited knowledge. Questions call for answers. But we are not necessarily always blessed with the ability to answer them.

Shabbat Shalom
Avigdor Bonchek

What's Bothering Rashi?" is a production of "The Institute for the Study of Rashi."

Morsels of Hebrew Grammar by Dr. Meshullam Klarberg - Parshas Va'eschanan‏

Parashat Va'Et'chanan
How one analyses a verb depends on the theory one follows
va'et'chanan (Deut 3:23) ('and I beseeched') Rashi (11th cent.) comments that this word means requesting something as a gift matenat chinam ('gift in exchange for having done nothing'). Rashi adds 'Even though the righteous can expect [reward] for their good deeds they do not request anything from the Omnipresent other than a gift in exchange for having done nothing' The Chizekuni (13th cent.) explains the word as meaning 'I was filled with pleading' and refers to Genesis (42:21) for a similar use of the word. He goes on to say that according to Rashi who relates va'et'chanan to chinam the final Nun must be seen as replacing the Mem of chinam. It may be that Chizekuni understands Rashi as counting the Mem as the third letter of the root.

The Gur Arye (Maharal miPrague 16th cent.) appears to be responding to this reading of the Chizekuni when he writes that he sees Rashi as being in accordance with standard grammar. He explains 'the root of chinam is Chet Nun Nun, for the Mem in chinam is a suffix like the Mem of rekam … for the second Nun [of the root] is absorbed in the Dagesh of the Nun of chinam as is the way of Hebrew.'

Let us try to give the Chizekuni a different interpretation. Because he refers to Rashi constantly it is clear that Chizekuni knew that Rashi frequently quotes Menachem ben Saruk and follows his analysis of words having from one to five letters. It was Menahem's student Yehudah Chayyuj, a contemporary of Rashi, who developed the rigid three-letter root theory that became universally accepted. Rashi still accepted the older theory that roots could have one or two letters. It follows that according to Rashi the root of both va'et'chanan and chinam might well consist of the two letters Chet Nun. If so the final Nun of va'et'chanan might be seen as an additional letter, replacing the additional letter Mem of chinam. In 1855 Tzvi (Hirschel) Filipowsky published the Machberet of Menachem ben Saruk from manuscripts, in the hope that it would revive interest in the older theory.

* * * *
Attention Readers of Nachamu! (Isaiah 40)

In some shules the appointed Torah reader also reads the Haftara, while in others the Oleh himself does. Whoever reads Nachamu should be aware of some common errors that need not occur.

gavo'aH (Isaiah 40:9) ('high')

Mapik The letter Heh is not sounded at the end of words in Hebrew unless there is a Mapik (dot) in it. That is to say without the Mapik the Heh has the status of a vowel. However Heh with a Mapik has the status of a consonant and should be pronounced just as it is at the beginning or in the middle of a word. Presumably, because speakers of European languages do not commonly pronounce the sound [h] at the end of words, some people drop this sound in Hebrew too. If it has a Mapik it should be pronounced.

Patach Genuva (Stolen Patach) It is common knowledge that when there is a Patach under a Chet at the end of a word the Patach is pronounced before the Chet (it stole its way in). In fact the rule concerning Patach Genuva applies equally to three letters Heh, Chet, and Ayin. Of course here only consonantal Heh (with Mapik) is involved. Therefore one must read gavo'aH. Sometimes there is discussion about including a slight [w] sound between the two vowels [o'a] and it appears that there are some regional traditions that support this. The short advice is - unless you have been educated in a tradition that does this - don't try.

koye (Isaiah 40:31) ('those who hope')

The letters here are Kuf Vav Yud. A basic rule of reading according to the Masorah (which should be taught in grade one) is that each letter is read with its following diacritic mark (sheva or vowel). Exceptions: 1) letters at the end of a word 2) Alef and Yud in the middle of a word 3) Heh, Chet, and Ayin with Patach Genuvah. In koye in reliable editions of Tenach the Tsere is under the Yud. Hence the Kuf is to be read with the Cholam-Vav, and the Yud is to be read with the Tsere. The Vav here is a vowel, otherwise the Tsere would have to be under it. The Radak comments 'this word is spelled with only one Yud, and it is the Ayin Hapoal (middle letter of the root); the Yud of the plural disappears but remains in pronunciation.' That is to say it is read as though there were two Yuds.

These comments have been put into book form for publication in English and Hebrew. Dedications are available for both books.

I will be pleased to have comments on these notes on the Parasha.
Good Shabbos, Meshullam Klarberg, 35/4 Meshech Chochma, Kiryat Sefer, Israel 71919
E-mail address: fredit@bezeqint.net

Deiah veDibur News - Parshas Voeschanon‏

DEIAH VEDIBUR - INFORMATION & INSIGHT
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PARSHAS VOESCHANON
13 Av 5768 - August 14, 2008

NEWS

Tel Aviv Authorities Fail to Enforce Tisha B'Av Law

By Yechiel Sever

In a letter to Justice Minister Prof. Daniel Friedman, MK
Rabbi Moshe Gafni said he was deeply upset by the disdain
shown for Tisha B'Av through the failure to enforce the law
against opening entertainment spots on this day.

http://www.shemayisrael.com/chareidi/VSC68atshabav.htm

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Rabbinical Committee Announces Kosher Investment
Options

by Dei'ah Vedibbur Staff

Vaad Hapikuach Lehashkaot uFinancim has announced a series of
new investment and holdings options that have been checked
and are under the halachic supervision of the Eidoh Chareidis
of Jerusalem. The investments have been found free of any
Torah prohibition, such as ribbis, chilul
Shabbos, chometz during Pesach, etc.

http://www.shemayisrael.com/chareidi/VSC68ainvest.htm

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Thousands of Women Turn Out for Shemiras Haloshon
Gatherings in Jerusalem

By Yechiel Sever

Thousands of woman and girls took part in shemiras
haloshon gatherings held for the 24th consecutive year at
the International Convention Center (Binyanei Ha'Uma)
in Jerusalem, where a record crowd packed the hall, in
addition to the many shiurim held in 44 neighborhoods
around the city in Hebrew, Yiddish, English, French and
Spanish.

http://www.shemayisrael.com/chareidi/ashloshonvsc68.htm

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Beit Shemesh Organization Obtains Bilirubinometer

By Yechiel Sever

Ezrat Achim, the largest chessed organization in Beit
Shemesh, has started operating a bilirubinometer to check
infants for hepatitis before undergoing a bris.

http://www.shemayisrael.com/chareidi/VSC68abilirbn.htm

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Rabbonim Warn About Atmosphere at Hotels and Bungalows

By Yechiel Sever

Based on requests by maranan verabonon shlita rabbonim
and educators are warning against the spiritual perils for
chareidi vacationers at hotels and bungalows not under
rabbinical supervision.

http://www.shemayisrael.com/chareidi/VSC68awarn.htm

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Bein Hazmanim Booklet to Keep Children Productively
Occupied

by Yated Ne'eman Staff

A new booklet offers Avos Ubonim and Bnos Beis Yaakov-Batya
participants a challenging and fascinating project that
brings the family together to study material covering both
halacha and Jewish values.

http://www.shemayisrael.com/chareidi/abnhzmnvsc68.htm

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