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MOSAIC EXPRESS 1
Tishrei 19, 5780 - Friday, October 18, 2019
EXPRESS
ב"ה
Montreal Torah Center Bais Menachem Chabad Lubavitch Joanne and
Jonathan Gurman Community Center ⬢ Lou Adler Shul ⬢ Marcia Gillman
and Michael Flinker Early Childhood Center
28 Cleve Road, Hampstead Quebec H3X 1A6 ⬢ 514. 739.0770 Fax
514.739.5925 [email protected] WWW.THEMTC.COM ⬢ SODIA ICONS
CHOL HAMOED SUKKOT - SUKKOT INTERMEDIATE DAYS
CHAG SAMEACH, HAPPY SUKKOT!
Candle Lighting: 5:45 pm Shabbat Ends: 6:47 pm
ITCHY & ZELDIE’S SUKKAH
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2 MOSAIC EXPRESS
A special curbside garbage collection will take place on Fridays
Oct 18. Overnight parking tolerance will be until Oct 23.
MTC GRACIOUSLY ACKNOWLEDGES THIS WEEK’S SPONSORS OF THE DAY
Ruzena Slomovic in honour of the yartzeit of David Moskovic obm,
Tishrei 21 Cola families in honour of the birthday of Michelle
Lindsey, October 22
Howard Richman in honour of the birthday of Reuben Richman,
October 24
To become a sponsor of the day, please contact Itchy @ 739.0770
ext 223
UPCOMING EVENTS
MONDAY OCT 21 Simchat Torah Celebration, 6:30 pm
TUESDAY OCT 29 BMC Lesson 2
WEDNESDAY OCT 30 Mini Chefs Fall Session begins
WEDNESDAY NOV 13 New JLI Course—Worrior to Warrior 7:30-9:00 pm
RSVP at themtc.com/jli
SUNDAY DEC 1 The Family Store Awards Night
KOLEL MENACHEM OF HAMPSTEAD
Monday-Thursday, weekly, 7:30-9:00 pm Contact: Rabbi Levi New,
[email protected]
SECURITY MEASURES
Please be advised that entry to the shul Shabbos morning is only
via the West/Left parking lot, manned by a security guard. Please
ensure that your children do not allow anyone to enter through any
other door.
As well, please note that the adult who drops off a child at the
Shabbos Program must be the one who picks the child up. If someone
else will be picking up your child, please notify the counselor in
advance.
OUR DEEPEST SYMPATHIES TO
Brown, Spiro & Kotzer families on the passing of Mr. Sam
Brown obm
Shiva will begin after Yomtov.
May the family be spared any further sorrow and know only of
simchas
ANNOUNCEMENTS
LAST WEEK
Shimon & Devora Berman Ronnie & Debbie Cons Laurence
& David Dahan Jeremy & Mandy Levi Jeremy Levi Anne Kmetyko
Tehilla & Michael Rose
THIS WEEK Sandy Mamane in memory of Mordechai Mamane obm
Heidi, Corie and Doris in memory of Mordechai Diskin obm and
Richard Wilson obm
Chava Ross, wishing the community health and happiness for the
coming year
KIDDUSH CO-SPONSORSHIP IS $136
YASHER KOACH TO OUR KIDDUSH CO-SPONSORS!
SHABBAT SCHEDULE Mincha & Maariv…….…….....….....5:45 pm
Shacharit………….……...…...…...9:30 am Children’s
Program.…………..........10:30 am Kiddush………………....…….......12:30 pm
Mincha………..………..…………5:45 pm
TORAH READING Chol Hamoed Sukkot.….....Siddur Page 478
Haftorah……………...…Siddur Page 480
CLASSES Chassidus……………..….…….….8:45 am Men’s
Class..…….……….……......4:15 pm Women’s Class..….…………...…...5:00
pm
EN FRANCAIS AVEC LE RAV H. ABERGEL: Mincha &
Maariv…….…….....…....5:55 pm
Shacharit.…….....…..........................9:30 am Chiour
……..………………..…..5:00 pm Mincha & Maariv…….…….....….....5:45
pm
YASHER KOACH TO
Jack Berkowicz & Aaron Smith for building the Chalk Board
Sukkah at Hampstead Park, and thanks to Mayor Bill Steinberg and
the entire Hampstead Council for all you do for the community!
SHACHARIT
Sunday…..Chassidus…………....9:15 am Shacharis…………..10:00 am
Wed-Fri….Chassidus…………....6:15 am Shacharis…………....7:00 am
Followed by breakfast
MINCHA Wed-Thurs…....…........5:55 pm
MAARIV Wed-Thurs...…...……..6:30 pm
In cherished memory of R’ Yeshaya Aryeh ben Menashe Treitel
obm
WEEKDAY PRAYER SCHEDULE
HOSHANA RABBA
Motzei Shabbat, October 19
Tikun Leil Hoshana Rabba...12:40 am Sunday October 20 SPECIAL
HOSHANA RABBA SERVICE Chassidus…………….... 9:15 am
Shacharit…………….…10:00 am
Please Note Corrected Time
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MOSAIC EXPRESS 3
SUKKOT INSIGHT
By Yehuda Shurpin
According to Jewish law, there are a few main requirements for
the covering of the sukkah (called schach):
1. the material must have grown from the ground;
2. it must be presently detached from the ground; and
3. it should not be susceptible to ritual impurity (which in
layman’s terms means that it should be unprocessed, not fashioned
into a tool or something useful).
CHEAP REMNANTS The Talmud derives these requirements from the
verse “You shall prepare for you the festival of Sukkot for seven
days as you gather from your threshing floor and from your
winepress.” This, the rabbis explain, implies that the holiday is
to be celebrated with materials that are typically left on a
threshing floor or in a winepress, such as straw, stalks, and
reeds.
The defining element of the sukkah is the schach covering, so
this verse is essentially saying that the schach should be made of
natural, unprocessed materials that grow from the ground and are
not susceptible to ritual impurity.
But what is the deeper significance of this mitzvah?
(Continued on page 4)
THIS WEEK’S CLASS
WHY SIMCHAT TORAH NOW?
The straight-forward meaning of the words ‘Simchas Torah’ is
‘the joy of the Torah’. But surely the point it is it is our joy
with Torah, not the Torah’s joy?! This class explores the essence
of Simchas Torah and why it is the culmination of the holidays that
forge the foundation for the year to come.
View this class at themtc.com/tapestry
Yam - Sukkkot event
Next up: Babka making Oct 30
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4 MOSAIC EXPRESS
BEGINNING NOVEMBER 13 - RSVP
Lectures given by Rabbi Berel Bell
Whoever said that the definition of insanity is doing the same
thing over and over again and expecting different results has
obviously never had to reboot a computer.⬢
AND FINALLY...
REAL LOVE IS IN SIMPLICITY Throughout the month of Elul and the
High Holidays, we work constantly on improving ourselves and
returning to G-d. The holiday of Sukkot celebrates the completion
of this work and the assurance of a year full of closeness to the
Divine. This is one of the reasons why we refer to the holiday of
Sukkot as “the time of our rejoicing.”
The Chassidic masters explain that in addition to representing
the miraculous Clouds of Glory that surrounded the Jews in the
desert for forty years, the covering of the sukkah symbolizes the
culmination of our refinement process during the month of Elul and
the High Holidays.
The climax of the High Holiday services was the Kohen Gadol
(High Priest) entering the Holy of Holies and offering ketoret
(incense), which would form a thick cloud, representing G-d’s glory
and the culmination of our personal refinement. Rabbi Dovber of
Lubavitch teaches that the correlation between clouds and the
process of refinement can be found in the verse “And a mist
ascended from the earth and watered the entire surface of the
ground.” Mist ascending from the ground represents the uplifting
and refining of our earthly actions, until they rise up to heaven
and form “clouds,” from which “rain” (blessings) pours down upon
us.
Interestingly, the Talmud correlates this same verse with the
schach covering of the sukkah (since the schach represents the
clouds), going so far as to derive some of the laws pertaining to
the schach from this verse. The mystics explain that while the Yom
Kippur services represent the culmination of our refining
ourselves, the sukkah, and specifically the schach covering,
corresponds to the Clouds of Glory and the cloud of the ketoret,
symbolizing how G-d reciprocates and showers us with his blessings
and love.
So when G-d instructs us to build a sukkah, He tells us that the
covering should not be made of expensive materials, like gold and
silver, nor even any edible items. Rather, it should be made from
reeds and other “refuse.” For G-d is saying, “Even if you seem to
have no spiritual advantage or superiority, no gold or silver, no
love or awe of Me, just simple, leftover reeds, I still love you
and bless you.”
PRIMORDIAL PURITY Rabbi Dovber explains elsewhere that the
schach covering of the sukkah represents an all-encompassing
revelation of G-dliness that is completely pure, reminiscent of the
revelation that was present in the world before the sin of Adam and
Eve, as well as the revelation that will be present in the
Messianic era. The schach therefore needs to be made from material
that grows from the ground and isn’t susceptible to impurity,
representing the Earth in its pure, pre-sin state.
May the day come soon when, in the words of the prophet
Zechariah, all the nations of the world will go up to the Holy
Temple to celebrate the holiday of Sukkot!⬢
(Continued from page 3)
For boys & girls ages 3-5 • Fall Session begins Wednesday
October 30 • 4:00—5:00 pm RSVP at themtc.com/minichefs • for more
info email [email protected]
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ב“ה
ערב שבת חול המועד סוכות, י‘‘ט תשרי, תש״פErev Shabbat Chol Hamoed
Sukkot, October 18, 2019
Issue 353
continued on reverse
An oral history project dedicated to documenting the life of the
Rebbe, Rabbi Menachem M. Schneerson, of righteous memory. The story
is one of thousands recorded in over 1,500 videotaped interviews
conducted to date. While we have done our utmost to authenticate
these stories, they reflect the listener’s recollection and
interpretation of the Rebbe’s words.
An inspiring story for your Shabbos table
HERE’S my
STORY SETTLING THE SCORERABBI YAAKOV FRANK
Generouslysponsored
by the
After the Six Day War of 1967 and the liberation of the Judea
and Samaria territories, I became involved with building new
settlements there. I decided to use my financial knowledge and the
experience I had gained in political activism in the cause of
developing Jewish neighborhoods in these regions. But, although I
had good political connections, I had a hard time securing bank
loans, which were essential for this purpose.
The specific matter of Jewish settlement in Hebron really lit a
fire under me. One of the reasons for this was that I had a
personal connection to the city. I was born there on the 17th of
August, 1929, and my brit was held on the 24th of August, the day
of the Hebron massacre, when Arabs rampaged through the city
killing sixty-seven Jews and wounding many others. So I really
wanted to expand the small Jewish settlement there. I wanted to
create a connection between Kiryat Arba and Hebron, two cities that
were separated by an empty no-man’s land which was possible to
purchase at that time. My idea was to call the new settlement
“Kiryat Chabad,” in hopes of drawing Chabad chasidim to move there,
to renew the historical Chabad settlement in Hebron which dated
back to the 18th century.
After Menachem Begin became prime minister in 1977, I met with
him and laid out my plan regarding Hebron. I explained my
challenges with raising the money to purchase the land and getting
the required insurance for investing in infrastructure in the
settlements. I proposed that the government establish a national
insurance company for this purpose. This company, Inbal, was
established and, because of it, factories were built and both
Hebron and Kiryat Arba benefitted.
At that same meeting, I also proposed another idea. We were then
approaching the fiftieth anniversary of the Hebron massacre. And as
my grandfather, Rabbi Tzvi Pesach Frank, had a connection with the
Previous Rebbe (whom he met when the Previous Rebbe visited the
Holy Land just prior to the massacre), I suggested that I travel to
New York and invite the current Rebbe, on behalf of the Israeli
government, to take part in a memorial ceremony for those massacred
in Hebron and in laying the cornerstone
for the new neighborhood there. I thought that such a visit
would certainly encourage Chabad chasidim to settle in the
city.
Begin was skeptical, but he was willing to support this move,
and at the end of 1978, I traveled to New York, where a meeting
with the Rebbe was arranged for me at 2 a.m. It was impressed upon
me, that because of the Rebbe’s health — he had suffered a massive
heart attack the previous year — the meeting could not last longer
than fifteen minutes.
I arrived at the appointed hour and was greeted by the Rebbe’s
secretary, Rabbi Binyomin Klein, who immediately brought me in to
the Rebbe’s office. I will not forget the warmth with which he
greeted me, “Shalom Aleichem Reb Yaakov!”
“I have warm regards from Prime Minister Begin,” I said, and the
Rebbe responded, “How is he doing?”
After I filled him in, knowing that my time was limited, I tried
to get directly to the point. I told the Rebbe about my plans
regarding expanding the Jewish settlement in Hebron in general and
about the idea of developing a Chabad settlement to connect Hebron
with Kiryat Arba in
[email protected] | myencounterblog.com | © Copyright, Jewish
Educational Media, 2019
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particular.
But the Rebbe was first interested in my background. So I told
him about the circumstances of my birth and also about my
grandfather, Rabbi Tzvi Pesach Frank, who had been the chief rabbi
of Jerusalem and who helped fulfill the Previous Rebbe’s wish to
visit the Me’arat HaMachpelah, the Cave of the Patriarchs, where
Abraham, Isaac, Jacob and their wives, Sarah, Rebecca and Leah are
buried. This involved pulling a lot of strings and bribing those
who controlled the area.
The Rebbe seemed moved to hear this and he asked for more
details of the Previous Rebbe’s visit — how long did the Previous
Rebbe’s spend at the site, and if he managed to enter places that
Jews are not allowed to enter today.
When I saw how much this meant to the Rebbe and how interested
he was in the details of the visit, I said that today it is also
possible to try and arrange such a thing if the Rebbe would come to
Israel for a visit. I went on to describe in detail my plans
regarding the unification and expansion of the Jewish presence in
Kiryat Arba and Hebron, and I suggested to the Rebbe that we should
get one hundred more families to settle there. I mentioned the
attractions — not only the close proximity to the holy site of the
Me’arat HaMachpelah, but also our plans to open factories and
establish vineyards in the area. The Rebbe seemed to approve of
this, and mentioned that the city of Hebron was known for its fine
grapes.
I proposed that we have a festive ceremony for the laying of the
cornerstone for Kiryat Chabad in Hebron on the fiftieth anniversary
of the Previous Rebbe’s visit to the city. The Rebbe smiled and
said that in his present state of health, it would be hard for him
to travel and so he didn’t think he would be able to come. I told
the Rebbe that Hebron itself gives one a lot of strength, and I
also added that it will certainly not be a problem to visit the
most hidden places inside the Me’arat HaMachpelah.
But the Rebbe explained that he was in middle of developing and
fortifying his work of Jewish outreach around the world, adding, “I
know this isn’t Eretz Yisrael, but we still need to take care of
Babylon too.” He expressed concern that if he came to Israel, he
might not be able to leave, as per Jewish law, and continue the
work he had started in America.
I pointed out that the Previous Rebbe came to visit and left
afterwards, but the Rebbe clarified that for the Previous Rebbe the
visit was “a stop along the way” — as he was traveling from Latvia
to the United States. To come
specifically to Israel was something else altogether.
In any case, the Rebbe thanked me very much for the invitation,
and he also said that the settlement plan was very interesting. I
am not sure that he approved of the particular project I had in
mind, because he felt that Chabad is meant to spread out all over
Israel and the chasidim should not leave other places in order to
commemorate one particular place. That said, he clearly approved of
the settling of the territories, and he asked me about my plans for
other sites in the region. I mentioned Elkana, Ariel, Ma’ale Adumim
and others, and the Rebbe encouraged me to continue in this
direction.
The meeting lasted much longer than the allotted time — about an
hour and a half, ending at 3:30 a.m. I noticed that the Rebbe
seemed to have all the patience in the world and was not in any
rush to get me out the door.
I left with the Rebbe’s blessings for the health of Prime
Minister Begin, and for success in all my endeavors. In blessing
me, he added that it is impossible to describe the great importance
of the work I was engaged in. He urged me to continue with vigor
and to do more to settle all of Israel.______________Rabbi Yaakov
Frank is a community rabbi in Petach Tikvah, where he was
interviewed in April of 2015.
Generously printed by
continued from reverse
You can help us record more testimonies by dedicating future
editions of Here’s My Story
Supported by members of
ואתה תצוה… להעלות נר תמיד
This week in….
לע“נ ר‘ ישראל יעקב וזוגתו מרת קריינא ע“ה לאקשיןע“י בניהם ר‘ נחמן
ור‘ אברהם ומשפחתם שיחיו
> 5715 — 1954, the Rebbe suggested that all children over the
age of five be brought to the farbrengen of Simchat Torah. At the
farbrengen, the Rebbe asked them to lead a song and handed them
cake. In each of the next few years, the Rebbe called on the
children in some special way at the Simchat Torah farbrengen.1 23
Tishrei
> 5750 — 1989, before Hakafot, the Rebbe expounded upon all
the verses of Ata Horeita instead of just focusing on select verses
and did the same thing the following two years.2 23 Tishrei
1. Torat Menachem vol. 13 page 55, 76 2. Torat Menachem 5750
vol. 1 page 209
In deep appreciation of our dear Rebbe
In honor of the Sarasota Manatee Chabad community
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MOSAIC EXPRESS 7
SOUCCOT
LUNDI & MARDI 14-15 OCTOBRE 2019
15-16 TICHRI 5780
LA SIDRA DE LA SEMAINE
par Naftali Silberberg
Plus que toute autre chose, nous recherchons le bonheur dans la
vie. La « jeunesse éternelle », c’est bien, mais que vaut-elle si
elle n’est pas accompagnée de bonheur ? Pourtant, quelle que soit
l’ampleur de ce que nous accomplissons dans la vie, que ce soit
matériellement ou spirituellement, le bonheur semble demeurer
insaisissable pour beaucoup d’entre nous. Il semble y avoir
toujours encore une chose qu’il nous faille accomplir avant de
pouvoir être vraiment heureux. En vérité, cependant, tenter
d’atteindre le bonheur à travers des réalisations ou des succès
personnels s’apparente à vouloir atteindre la richesse en
fréquentant des casinos : on est toujours « tellement proche » de
gagner le jackpot ! Examinons la nature de la fête de Soukkot, et
nous résoudrons ainsi le mystère du bonheur.
De prime abord, la fête de Soukkot présente un aspect assez
étrange. Toutes les autres fêtes du calendrier juif commémorent un
événement ayant eu lieu à une date en particulier. Pourtant, rien
ne s’est passé le 15 Tichri qui aurait pu expliquer l’instauration
d’une fête en ce jour. Toutes les autres fêtes célèbrent un
événement majeur qui a sauvé le peuple juif d’un grave danger
(comme à Pessa’h, à Hanoukka ou à Pourim) ou qui a changé le cours
de l’histoire juive (comme le pardon que D.ieu accorda aux
Israélites à Yom Kippour ou le don de la Torah à Chavouot), alors
que Soukkot ne célèbre qu’un miracle relativement « mineur », celui
des nuées de gloire qui entouraient miraculeusement les Juifs
pendant leurs quarante années dans le désert. Au cours de cette
même période, les Juifs furent aussi les bénéficiaires de deux
autres miracles, celui de la manne et celui de l’eau produite par
le rocher, le « puits de Myriam ». Pourtant, bien
que ces deux miracles aient sans doute été bien plus importants
que celui des Nuées de Gloire (en effet, les Juifs n’auraient pas
pu survivre sans eau ni nourriture, alors qu’ils pouvaient
certainement dresser des tentes pour se protéger des éléments), ils
n’ont pas donné lieu à des fêtes.
De plus, Soukkot n’est pas « une fête parmi les autres ». Elle
est la plus joyeuse des Trois Fêtes bibliquement prescrites. Dans
les prières des fêtes, chacune de celles-ci est désignée par un «
titre » qui la décrit : Pessa’h est la « Saison de notre libération
», Chavouot est la « Saison du Don de notre Torah », mais Soukkot
est simplement décrite comme la « Saison de notre réjouissance » !
En effet, le Talmud affirme que « celui qui n’a pas connu la Fête
du Puisage de l’Eau » (qui se tenait dans le Saint Temple les nuits
de Soukkot) n’a pas vu de joie dans sa vie ! » Aujourd’hui encore,
il est de coutume de se réunir les soirs de Soukkot pour chanter,
danser, dire « le’haim ! » et être joyeux (il y a sans doute une
célébration dans votre région). Mais pourquoi ? Quelle est la
raison de l’immense joie de cette fête ?
Paradoxalement, le secret de Soukkot semble être son absence de
grand miracle. Tous les miracles (ou toutes les réalisations
personnelles) sont limités d’une manière ou d’une autre, ce qui
entraîne que la joie qui en résulte est également limitée. La joie
est limitée par la portée du miracle ou de l’accomplissement, et
lorsque les effets du miracle ou de l’accomplissement se dissipent,
la joie devient une chose du passé. En outre, il est un dicton de
la Michna qui dit : « Celui qui possède cent désire deux cents, et
celui qui possède deux cents aspire à quatre cents. » Comment
ressentir un bonheur absolu suite à
une certaine réussite quand on sait qu’il y a toujours tellement
plus à accomplir ?
Par exemple : à Pessa’h, nous célébrons notre liberté. Certes,
nous fûmes libérés, mais tant d’entre nous sont toujours
horriblement asservis, à nos emplois, à la pression de nos pairs et
(par-dessus tout) à nos pulsions et nos caprices. À Chavouot, nous
avons reçu la Torah, mais avons-nous profité pleinement de ce
magnifique don de D.ieu ?
Le secret de Soukkot semble être son absence de grand
miracle
Le vrai bonheur vient de ce que chaque Juif possède
intrinsèquement : une relation personnelle avec D.ieu. Cette
relation découle de l’âme divine que chaque Juif possède et qui, il
faut l’espérer, s’est révélée à Roch Hachana et à Yom Kippour. La
conscience que, quel que puisse être l’état spirituel d’un Juif,
cette relation est toujours là (car après tout, un fils ou une
fille continue d’être un fils ou une fille, même si il ou elle ne
se conforme pas exactement aux souhaits de ses parents), déclenche
une joie incroyable. Quoi qu’il arrive, vous êtes connecté à D.ieu,
et vous être vraiment important pour Lui !
Ainsi, à Soukkot, nous quittons la sécurité et le confort de nos
foyers, en reconnaissant que le vrai bonheur ne vient pas de nos
maisons joliment décorées, de notre mobilier design ou de n’importe
lequel de nos biens ou de nos accomplissements. Nous sortons dans
la Soukka, que le Zohar nomme « l’Ombrage de la Foi », et nous nous
concentrons sur notre bien le plus précieux : notre âme divine et
notre relation spéciale avec D.ieu.⬢
VIVRE AVEC SOUKKOT
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8 MOSAIC EXPRESS
par Yanki Tauber
La vie juive est un calendrier d’objets : le Choffar que l’on
sonne à Roch Hachana, la Souccah construite pour Souccot, l’huile
ou les bougies allumées les soirs de ‘Hanouccah, la Matsa consommée
à Pessa’h, etc.
Les objets doivent avoir certaines dimensions. Une chaise de dix
centimètres n’est pas une chaise – vous ne pouvez pas y prendre
place –, de même qu’une chaise de dix mètres de haut. C’est
pourquoi la Halakha (le code de loi qui définit la vie juive) est
remplie de spécifications : la quantité minimum de Matsa qu’il faut
manger à Pessa’h, la hauteir maximum de la ménorah de ‘Hanouccah,
etc. Pour qu’une chose soit ce qu’elle prétend être, elle ne peut
être ni trop petite, ni trop grande.
La Souccah est définie comme « une résidence temporaire » qui va
devenir, pendant la durée des sept jours de la fête, la maison du
Juif. Elle doit donc avoir une hauteur minimale : moins de 10
Tefa’him (environ un mètre), ce n’est plus une « résidence », c’est
un terrier ! Elle ne peut non plus être trop haute : si son plafond
est plus haut que 20 Amot (environ 10 mètres), la Souccah est trop
imposante pour être considérée une résidence temporaire. La Torah
spécifie également les longueurs et largeurs minimales de la
Souccah, le nombre de murs obligatoires, le décalage maximum
autorisé entre deux murs, sous les murs et au-dessus des murs. Et
cela continue : certaines parties du traité talmudique « Souccah »
et les chapitres du Code de Loi Juive correspondants ressemblent
plus à un manuel d’architecture qu’à un texte religieux.
A tous ces détails n’existe qu’une seule exception : il n’y a
aucune limite à la largeur et la longueur de la Souccah. Vous
pouvez construire une Souccah de la grandeur d’une ville, d’un
continent, elle restera une Souccah Cachère.
Le Talmud déduit cette loi d’un verset de la Torah et le Rabbi
nous en explique le rôle central dans le thème de la fête de
Soukkot dont la Souccah est le symbole.
Le verset (Vayikra 23, 42) se lit ainsi : « Dans les Souccot
(cabanes) vous résiderez sept jours ; tous les citoyens d’Israël
devront résider dans les Souccot ». Dans le verset, le mot «
Souccot » qui est le pluriel de « Souccah » est épelé sans la
lettre vav, ce qui signifie que ce mot peut également se lire
Souccat, « la Souccah [de] ». Ainsi le verset signifie également
(selon le système de la Torah qui permet les exégèses multiples)
que « tous les citoyens d’Israël doivent résider dans la Souccah ».
Le Talmud explique : « la Torah désire indiquer ici qu’il est
approprié que tout le peuple d’Israël réside dans une seule Souccah
».
Chacune des fêtes un « rendez vous avec le moment » donnant une
qualité spirituelle particulière au cycle de la vie : la liberté à
Pessa’h, la connaissance à Chavouot etc. La qualité impartie à
Souccot est l’unité. Notre interdépendance et notre unicité en tant
que peuple s’expriment par les quatre espèces utilisées à Souccot
et par le fait que la Souccah embrasse chaque Juif, chaque type de
Juif, chaque individu, dans ses murs.
C’est la raison pour laquelle il est adéquat « que tout le
peuple d’Israël réside dans une Souccah unique ». La grande
Souccah, la Souccah assez large pour abriter tous les Juifs
ensemble ne peut être une violation de la définition de la Souccah,
mais elle en est au contraire l’expression la plus adéquate.
Nous, bien sûr, construisons des Souccot de taille bien
inférieure. Etant des êtres finis, notre temps, nos ressources et
notre capacité sont limités. Mais quelle que soit la taille de la
Souccah que nous construisons, nous devons veiller à ce qu’elle
soit une « grande Souccah » dans son essence : un chaleureux foyer
ouvert à chacun de nos frères.⬢
LA GRANDE SOUKKAH
EDITORIAL
SAMEDI OCT 19
Kraya Hoshana Rabba…...........10:30 pm
DIMANCHE OCT 20
Mincha / Maariv & Hakafot…....5:40 pm
LUNDI OCT 21
Cha’harit …….…………….....9:30 am
Mincha / Maariv & Hakafot…....5:40 pm
MARDI OCT 15
Cha’harit …….……………….9:30 am
ATTENDRE SA VENUE
Consciemment Maïmonide enseigne qu’il est nécessaire, pour
chacun, de “croire en Machia’h” et “d’attendre sa venue”(Michné
Torah, Hil’hot Mela’him, chap.11, Hala’ha 1).Le fait que soit ici
soulignée la nécessité de ces deux attitudes indique qu’elles
apportent chacune un élément particulier. En effet, la foi peut
rester cantonnée au spirituel, sans avoir de conséquence concrète.
Ainsi, nos Sages (traité de Talmud Bera’hot 63a) remarquent qu’un
“voleur, à la sortie du souterrain, invoque D.ieu” pour réussir
dans son entreprise criminelle. C’est pourquoi, outre la foi
indispensable, chaque Juif doit aussi “attendre” la venue immédiate
de Machia’h de telle manière que cette idée apparaisse dans sa
pensée consciente.⬢
ETINCELLES DE MACHIAH
HORAIRE DES PRIÈRES