#shabbat zachor
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As Shabbat Zachor closes, remember the hostages and pray for all in Israel and Gaza who are vulnerable, hungry, and weary of war and terror. Hamas will not destroy us.
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by Elchanan Poupko
For centuries, rabbis around the world get up on Shabbat Zachor and speak about memory, never about violence. Not once in the past 2000 years of Jewish history – and that is a vast record to draw on – was the Biblical account of Amalek used to evoke revenge. It was always used to evoke memory. The imperative to remember the unprovoked atrocities committed against our own innocent communities.
The name of Amalek was invoked to remind us of the ubiquitous nature of antisemitism, the only hate in the world directed against people who are unknown to those seething with hate for us. People like the Houthis in Yemen who never saw a Jew in their life, yet are determined to destroy the Jewish state; Nazis in Germany who traveled hundreds of miles away from home to kill Jews in Belarus, Lithuania, Hungary, and Morocco even though they had never seen or known much about those Jews, that is the kind of evil we speak about when invoking the memory of Amalek.
In our generation, when speaking about that kind of senseless hate, we speak about the Hamas terrorists who woke up on the morning of October 7th and were willing to gable away their lives and futures to murder and burn alive people like Canadian peace activist Vivian Silver, someone who spent her life driving Palestinians from Gaza to medical appointments in Israel’s best hospitals. We invoke the memory of Amalek when we encounter something so evil it defies any logical explanation.
It is appalling to see how many people rushed to the Bible to judge Israel’s use of the memory of Amalek before looking at its use for the past 2000 years, most notably during the Holocaust.
While Germany starved to death and killed hundreds of thousands of Jews in the Warsaw Ghetto, Jews secretly published a newsletter called Kol Hamidbar in which the emaciated Jews wrote: “Many nations waged war against the Jews and did bad unto them, but Amalek, that is something absolutely different. Amalek put the destruction of Jews as a goal, a program, a method; premeditated, in cold blood, sadistically, according to a plan, organized, and with laws… Amalek and their grandson Haman are not satisfied with the killing of individual Jews…they would like to destroy the entire nation and eliminate Judaism.”
These words ring powerfully to any Jew who has seen what Hamas terrorists did on October 7th. The senseless hate that defies any logic or pattern of human conflict is simply unexplainable. The kidnapping of grandmothers from their homes and burning of babies and little girls alive with no reason whatsoever has no other language.
Jews invoke this language of Amalek when we encounter the world’s oldest hate, acted on with cruelty no human can explain. Jews have done so countless times while remembering the Holocaust and also did so while seeing the evils of Hamas on October 7th.
Like Jews after the Holocaust, the memory of Amalek’s unforgivable horrors reminds us of the need to take action. How does that action look? Years ago, speaking to congregants in synagogue, here is what I said as I spoke of the story of Amalek, and I was not the only one:
“The greatest heed to the call ‘Yidden, Nekama – Jews, Revenge’ inscribed in blood in Slabodka, Lithuania, is not going back to that town and place or to those perpetrators; it is that there are today thousands of students in Israel learning in Yeshivas named Slabodka. It is that we are undeterred in leading proud Jewish lives, laser-focused on the future while refusing to forget the past.”
Jewish revenge never looks like the acts of our enemies. We never follow in the inhumane footsteps of those who committed the unthinkable against us. This is true also concerning the horrors of October 7th.
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Shabbat Zachor 2023 / שַׁבָּת זָכוֹר 5783
Shabbat before Purim 🕍
Shabbat Zachor for Hebrew Year 5783 begins at sundown on Friday, 3 March 2023 and ends at nightfall on Saturday, 4 March 2023. This corresponds to Parashat Tetzaveh.
Shabbat Zachor (“Sabbath [of] remembrance שבת זכור) is the Shabbat immediately preceding Purim. Deuteronomy 25:17-19, describing the attack by Amalek, is recounted. There is a tradition from the Talmud that Haman, the antagonist of the Purim story, was descended from Amalek. The portion that is read includes a commandment to remember the attack by Amalek, and therefore at this public reading both men and women make a special effort to hear the reading
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23 March 2024 - 13 Adar II 5784
Yes, today is the special Shabbat Zachor. Shabbat shalom!
Purim begins at sunset tonight!
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Leja Dodi, Lecha Dodi, Kabalat Shabbat, לָכה דֹוִדי de Leonardo Gonçalves
Une belle chanson toute en douceur.
Le Lekha Dodi (Viens Mon Bien-Aimé) composé à Safed au XVIe siècle par le Rabbi Chlomo Halévy Elkabets est chanté à la tombée de la nuit le vendredi soir pour accueillir la « fiancée Shabbat ».
♥ ♥ ♥
[Refrain]
Viens, mon bien-aimé, au-devant de la fiancée,
Come, my beloved, before the bride,
Lechah dodi likrat kallah לכה דודי לקראת כלה
Allons accueillir le Shabbat.
Let's go welcome Shabbat.
Pnei Shabbat nekabelah פני שבת נקבלה
(x4)
« Observe » et « souviens-toi » : c’est en une seule parole,
"Observe" and "remember" : it’s in one word,
Shamor ve-zachor be-dibur echad שמור וזכור בדבור אחד
Que le Seul et l’Unique Dieu nous fit entendre
May the One and Only God make us hear
Hishmianu E-l hameyuchad השמיענו אל המיחד
L’Éternel est Un et son Nom est Un,
The Lord is One and His Name is One,
Adonai echad ushemo echad יי אחד ושמו אחד
A Lui Honneur, Gloire, Louange !
To him honor, glory, praise !
Le-Sheim ul-tiferet ve-li-t'hilah לשם ולתפארת ולתהלה
[Refrain]
A la rencontre de Shabbath empressons-nous,
To meet Shabbat let us hurry,
Likrat Shabbat lechu ve-nelechah לקראת שבת לכו ונלכה
Car il est la source de toute bénédiction.
For he is the source of all blessing.
Ki hi mekor haberachah כי היא מקור הברכה
Consacré dès les temps les plus lointains,
Consecrated from the earliest times,
Merosh mikedem nesuchah מראש מקדם נסוכה
Clôt la Création, mais pensé dès l'origine [par le Créateur].
Closes the Creation, but thought from the beginning [by the Creator].
Sof ma'aseh be-machashavah techilah סוף מעשה במחשבה תחלה
[Refrain]
À droite et à gauche débordera ta joie,
Right and left will overflow your joy,
Yamin u-smol tifrotzi ימין ושמאל תפרוצי
Et le Seigneur tu révéreras.
And the Lord will revere you.
Ve-et Ado-nai ta'aritzi ואת יי תעריצי
Grâce à celui qu'on nomme le fils de Péretz
Thanks to the one called the son of Péretz
Al yad ish ben Partzi על יד איש בן פרצי
Nous nous réjouirons et nous exulterons.
We will rejoice and exult.
Ve-nismechah ve-nagilah ונשמחה ונגילה
[Refrain]
Sois la bienvenue, toi, couronne de ton Époux,
Welcome, you, crown of your Bridegroom,
Boi ve-shalom ateret ba'alah בואי בשלום עטרת בעלה
Viens, dans la joie et l’allégresse,
Come, in joy and gladness,
Gam be-simchah u-ve-tzahalah גם בשמחה ובצהלה
Au milieu des fidèles du peuple élu,
In the midst of the faithful of the chosen people,
Toch emunei am segulah תוך אמוני עם סגלה
Viens, ma fiancée, viens, ma fiancée !
Come, my bride, come, my fiancée !
Bo-i chalah boi chalah בואי כלה בואי כלה
[Refrain]
========
(autres couplets de la chanson non repris ici)
Sanctuaire du Roi, Ville royale,
Sanctuary of the King, Royal City,
Mikdash melech ir meluchah מקדש מלך עיר מלוכה
Debout, relève-toi de tes ruines !
Stand up, rise from your ruins !
Kumi tze'i mitoch ha-hafeichah קומי צאי מתוך ההפכה
Trop longtemps tu es demeurée dans la vallée des pleurs.
For too long you have remained in the valley of tears.
Rav lach shevet be-eimek habacha רב לך שבת בעמק הבכא
Mais voici que Lui éprouve pour toi de la compassion.
But now He feels compassion for you.
Ve-hu yachamol alayich chemlah והוא יחמול עליך חמלה
Secoue la poussière, relève-toi !
Shake the dust, get up !
Hitna'ari me-afar kumi התנערי מעפר קומי
Revêts, Mon peuple, les vêtements de ta splendeur !
Cloth, My people, the garments of your splendour !
Liv-shi bigdei tifartech ami לבשי בגדי תפארתך עמי
Par le fils de Isaïe, de Bethléhem,
By the son of Isaiah, of Bethlehem,
Al yad ben Yishai beit ha-lachmi על יד בן ישי בית הלחמי
Mon âme voit s'approcher d'elle le salut.
My soul sees salvation approaching her.
Korvah el nafshi ge-alah קרבה אל נפשי גאלה
Réveille-toi, réveille-toi !
Wake up, wake up !
Hitoreri hitoreri התעוררי התעוררי
Car ta lumière est venue ! Lève-toi, resplendis !
For your light has come ! Arise, resplendi !
Ki va oreich kumi ori כי בא אורך קומי אורי
Dresse-toi, dresse-toi, entonne un cantique !
Stand, stand, sing a hymn !
Uri uri shir dabeiri עורי עורי שיר דברי
Car la gloire de l’Éternel resplendit sur toi.
For the glory of the Lord shines upon you.
Kevod Ado-nai alayich niglah כבוד יי עליך נגלה
Ne sois plus humiliée, et ne sois plus méprisée !
Be no more humiliated, and no longer be despised !
Lo teevoshi ve-lo tikalmi לא תבושי ולא תכלמי
Pourquoi soupirer, pourquoi gémir ?
Why sigh, why moan ?
Mah tishtochachi u-mah tehemi מה תשתוחחי ומה תהמי
Chez toi les pauvres de mon peuple trouveront refuge,
In you the poor of my people will find refuge,
Bach yechesu aniyei ami בך יחסו עניי עמי
Et voici que la Ville sur ses ruines sera rebâtie.
And now the city on its ruins will be rebuilt.
Ve-nivnetah ir al tilah ונבנתה עיר על תלה
Et tes ennemis à leur tour seront foulés aux pieds,
And your enemies in their turn will be trampled underfoot,
Ve-hayu limshisah shosayich והיו למשסה שאסיך
Tous tes oppresseurs seront chassés.
All your oppressors will be cast out.
Ve-rachaku kol mevalayich ורחקו כל מבלעיך
Ton Dieu Se réjouira enfin de toi,
Your God will finally rejoice in you,
Yasis alayich E-lohayich ישיש עליך אלהיך
Comme le fiancé de sa fiancée.
Like his fiancé's fiancée.
Kimsos chatan al kalah כמשוש חתן על כלה
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Jonathan Feldstein - Remembering Amalek and Being Festive Amid Terror
Purim in Tel Aviv with Liz second from the left
Jonathan Feldstein – Remembering Amalek and Being Festive Amid Terror
This week Jews observe Shabbat Zachor. We observe Shabbat (the Sabbath) every week, but this week is special. Zachor means “remember.” What’s unique that we are remembering this week and why?
There is an extra reading of the Torah from Deuteronomy 25:17-19, “Remember what…
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Zachor or Yimakh Shemo?
“Remember what Amalek did to you... blot out the memory of Amalek from under Heaven. Do not forget.”
- Devarim 25: 17-19
Yesterday was Shabbat Zachor — the “Shabbat of Remembrance” — when we fulfill the obligation to recount how the tribe of Amalek attacked the Israelites on our way out of Egypt.
It’s an interesting commandment, with plenty to be discussed and debated about its meaning and ramifications.
(Incidentally, what did Amalek do that rendered their actions so unforgivable? That is stated to be their attacking and killing of civilians/non-combatants: “the stragglers at the rear.” I doubt I need to point out certain parallels that could be drawn between this Torah example of a war crime and current events.)
But what I’m thinking about today is the wording of those verses I cited above. Remember what Amalek did to you; blot out the memory of Amalek; do not forget.
There’s something a little confusing going on here, no? Are we supposed to remember Amalek, or are we supposed to blot out their memory? Based on the text, the answer would seem to be both.
Well, okay, “blotting out their memory” is at least in part a metaphor for eradicating what Amelek stood for. Their legacy, if you will. And I’m inclined to agree with that assessment. But this isn’t the only instance where we see a version of this apparent contradiction come up.
Shabbat Zachor is observed on the week leading up to the holiday of Purim... because, as tradition has it, Haman (the villain and would-be genocide perpetrator of the Purim story) was himself a descendant of Amalek. On Purim itself, we read Megillat Esther, the Book of Esther. The reading is interrupted every few lines with an outburst of stamping, booing, grogger-whirling, and general chaos as the community performs the custom of drowning out Haman’s name whenever it is mentioned. Yimakh shemo, we curse him: may his name be erased.
When the chaos has quieted down, the reader returns to the text, repeats the word “Haman,” and carries on reading from there. You see, when we listen to the megillah, we are required to hear every word. That means if the groggers are successful at their mission and we therefore miss hearing Haman’s name, then we haven’t fulfilled our obligation.
A little ironic, right? Here we are, deliberately drowning out the villain’s name... and then we have to go back and repeat it so we can hear it after all. Are we supposed to be remembering Haman here, or erasing his name? Once again, the answer appears to be: both.
Haman isn’t the only person about whom we say Yimakh shemo. The phrase is also used in reference to other extreme enemies of the Jewish people. Adolf Hitler comes to mind.
Yimakh shemo, erase the name of the man who murdered six million of us... and, in the same breath, we say Never forget, never again and watch in horror and outrage as Holocaust denial statistics rise and education deteriorates.
And you know, I think it’s really not so contradictory after all. Because even as we wish and strive to obliterate the legacy of evil, not only is it possible to continue to keep the memory of what that evil was and is, it is necessary.
Blotting out the legacy of evil needs to be an ongoing, active undertaking... no mere passive forgetfulness. We cannot hope to erase something if we do not remember what it is we are working to erase.
By forgetting, we invite the metaphorical Amalek back into our midst. By remembering, we can continue our work to keep them and their legacy at bay.
We celebrate our survival (Purim). We mourn our dead (Yom HaShoah, Holocaust Remembrance Day). And whether we were victorious or not, we remember Amalek.
Blot out their memory. And do not forget.
#jumblr#judaism#torah#megillah#purim#shabbat zachor#shoah#antisemitism#jewish dandelion#dandelion says#rambles#I'm sure many others have written at greater length and insight on this#and I will probably do some commentary research later in the week#but today is think-aloud-on-Tumblr-day
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Shabbat Zachor 2021 / שַׁבָּת זָכוֹר 5781
Shabbat Zachor (Shabbat before Purim) for Hebrew Year 5781 begins at sundown on Friday, 19 February 2021 and ends at nightfall on Saturday, 20 February 2021.
Shabbat Zachor ("Sabbath [of] remembrance שבת זכור) is the Shabbat immediately preceding Purim. Deuteronomy 25:17-19, describing the attack by Amalek, is recounted. There is a tradition from the Talmud that Haman, the antagonist of the Purim story, was descended from Amalek. The portion that is read includes a commandment to remember the attack by Amalek, and therefore at this public reading both men and women make a special effort to hear the reading.
Source:
ou.org
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Shabbat Zachor: Amalekites, Egyptians, and a Promise
The Sinai Desert was still pitchy-black when Lt. Djer’s adjutant, Corporal Tem, shook his commander’s shoulder to awaken him. The lieutenant immediately arose—his training at the Royal Egyptian Army Military Academy (Heliopolis) stood him in good stead. He sat on the edge of his cot, blinking and collecting his thoughts.
Today, we pull patrol-duty in our Northwestern Sector, he thought, I must set a good example for my troops.
“It will be blasting-hot today in the wilderness, Sir,” whispered the corporal.
The lieutenant smiled ruefully. “It’s always hot in this furnace, Corporal,” he said, tersely. “Have the sergeant-major rouse the troops—quietly. We are on full combat alert, as befits us fortunate soldiers who guard the Blessed Boundaries of Holy Mother Egypt from any invaders or ravagers.”
The corporal nodded, saluted, and disappeared into the dark.
The lieutenant did his morning toilet, dressed in his cotton undergarment, and began buckling on his bronze body armor. Djer’s armor fitted a bit more snugly than usual. He had gained a few pounds on his last leave to his home village. His parents raised sweet dates, plums and figs on a little farm close to the Nile River. Pa’s sweet melons were legendary for their size, heft, and color, and he regularly won first-prize in the farmers’ market. Patting his belly, Djer left the tent to inhale the pure, sweet desert air, tinged by a salty breeze from the Sea of Reeds to the north.
“We await your orders, Sir,” came a voice from the shadows, which he recognized as that of Sergeant-Major Joser, his aide-de-camp in commanding 18th Regiment, Royal Egyptian Cavalry (“Jaws of Anubis”). “Will you be desirous of mounted chariots, Sir? It would not take but a half-hour to ready them for patrol and possible combat.”
Djer had thought about this the previous evening, and decided. “It will not do for the sake of maintaining mounted silence to take the chariots,” he replied, “on the chance that we encounter a desert tribe of Bedouin, and require a surprise attack. No, Sgt-Major; this day, our troopers will ride their mounts.”
“Very good, Sir,” said Sgt.-Major Joser, “I will have the troops ready their horses. All will prepare the saddles meant for warfare, not parade.”
“Do so,” commanded Lt. Djer.
Less than a hour later, the copper bugles sounded, and the 18th Regiment was under way.
“Which direction, Lieutenant?” asked the Sergeant-Major.
“Let us head towards the Sea of Reeds,” answered the lieutenant, “just to find any stragglers from that escaped mob of Israelite slaves. We are under orders to—deal with them.”
“Deal with them by what means, Lieutenant?” asked the Sergeant-Major. He was a grizzled veteran of many encounters with Egypt’s many enemies. An eye-patch gave evidence of the Old War with the Nubians.
“By any means necessary—including killing,” returned the lieutenant. I hate to think of murdering innocent women and children, even if they are Israelite, he thought. Still, we are under the orders of Capt. Sobek, who is in constant touch with the High Command at Royal Egyptian Army Headquarters. I have no choice.
The soldiers rode along in silence, whispering only when necessary. A blood-red sun was rising in the east. There was no sound, except the creaking of saddlery and the clank of lances against bronze armor.
“Sir,” said the Sergeant -Major, “We must halt, to allow Siptah, the Jebusite Scout, to study the trail and tell us what to expect.”
The lieutenant nodded. Siptah, agile and alert despite his advanced years—he was at least forty—practically vaulted over the head of his horse, and, lying on the ground, began sniffing eagerly, like a desert dog. Djer looked on in disgust—how could a human being, made in Osiris’s image, degrade himself into sniffing at the offal of passing animals? Still, he had to grant Siptah some credit—the scout was nearly always correct in his trail-judgment, and—besides an uncomfortable, earthy smell the scout had—Why can’t he wash more often? Djer would ask, holding his breath while he spoke with him—he was a pleasant enough fellow, and a great warrior, besides.
“What news, Scout?” he asked.
The elderly Jebusite grinned and rose, not bothering to dust the desert-sand off of his arms and legs. Arms akimbo, he stood before the lieutenant, not bothering to salute.
“If it please the Lieutenant, Your Worship—” began Siptah.
“Just Lieutenant will do, Siptah,” said Djer, fanning the air before his face. How can the poltroon live with himself? he thought, breathing through his mouth, “Give your report, please.”
“Israelites passed by—oh, perhaps one-two hours ago,” said Siptah.
“Good; we will shadow them, and make certain they are moving well out of Imperial Territory,” answered Lieutenant Djer.
Siptah raised one gnarly hand. “I have more to report, Lieutenant,” he said, and his grinning face grew grim, “There is also a war-party of Amalekites following the Israelites, perhaps just one-half hour behind.”
A voice from behind Djer called out gleefully, “What luck! Let the Amalekites finish what we ought to have done to those evil Israelites!”
Without turning, the lieutenant called out, “At ease, Corporal Henut! I called for silence in ranks!”
“Begging your pardon, Lieutenant,” returned Henut, “but I have more than a bone to pick with those abominable Israelites—they laid waste to my homeland, including my father’s little idol-shop! That Invisible God of theirs, jealous no doubt of my father’s stock-in-trade, caused it to be crushed beneath the weight of that insidious hailstorm. I hate those Israelites with every fibre of my being.”
Nodding at the Sergeant-Major, Djer ordered the detachment to halt.
“Military Police Detail!” ordered the lieutenant, “Apprehend Corporal Henut, and bring him to me.”
Henut found himself bound in papyrus-ropes, standing before his commander.
“Corporal Henut,” said the lieutenant, “for speaking out in ranks, and for contravening a direct order—”
“Begging the lieutenant’s pardon,” interrupted Henut, “What order was that?”
“Our orders are to shadow the Israelites, not to attack them,” answered the lieutenant, “nor to aid or abet any other people or nation who choose to attack them. We are merely in an observatory capacity.”
“Yes, Sir,” said Henut, sullenly.
“And for your outburst,” answerered Djer, “I am reducing you in rank to Private, and fining you your next three weeks’ wages. I run a strong, proud outfit, Private, and I will not have rapscallions such as yourself besmirching our unit’s record. MPs! Keep him under close guard, and, once we return to the Forward Operating Base, he is to go into the stockade for one week.”
The MPs led Henut away; because the unit was in the field, he was allowed to re-mount his horse, under their watchful guard. The detachment spurred on, again.
“What is that noise I hear, Sir?” asked the Sergeant-Major, “Is it the sound of rejoicing? Are the Israelites observing one of their pagan festivals?”
Lt. Djer listened. “It is not the sound of rejoicing or singing,” he returned, “It is the sound of war—hear the women’s screams!”
As the cavalry detachment mounted the hill, they beheld a ghastly sight: a band of Amalekite Bedouin marauders were attacking an Israelite refugee line—only, instead of attacking in front of the line, where the soldiers and young men were, the Amalekites were deliberately slaughtering helpless elderly, women, and even children.
“What shall we do, Sir?” asked the Sergeant-Major, “Our orders are explicitly to shadow the Israelites, and not interfere with their Exodus from our nation.”
“Still,” mused the lieutenant, “The orders said nothing about the deaths of the innocent.”
“What are you suggesting, Sir?” asked the old sergeant-major, already guessing what was on his young commander’s mind.
“Sergeant-Major!” commanded Lt. Djer, himself unstrapping his bronze short sword, as well as his cavalryman’s knife and shield, “I order you to have the bugler sound the ‘charge,’ so that we can redress the imbalance between civilian Israelites and armed desert bandits.”
“You heard the Lt. Djer,” called out the Sergeant-Major to the young bugler, “Prepare to sound the charge, on his order!”
“Wait a second,” said Djer, half-turning in his saddle to face his troops.
“Soldiers of Imperial Egypt,” he said in a stentorian voice, “I am commanding you to join me in defending a group of helpless elderly, women and children from a mob of murderous Amalekites. You know our enemy: he is merciless, and so must we be. If you bear any ill will towards the Israelites, you may remain under guard back here with our Military Police, and I will arraign you later for refusing a direct order from me, your commander. But I hope and expect that every man-jack of you will gain great honor for both our Mother Egypt this day, and for Anubis, for whose ferocity and fairness our regiment is named. Will you join me?”
Sadly, the remaining record of the 18th Regiment of Horse (“Jaws of Anubis”), Border Patrol Detachment, Royal Egyptian Army, has been lost. May Osiris welcome their glorious dead,and give plaudits to their triumphant heroes.
Rabbi David Hartley Mark is from New York City’s Lower East Side. He attended Yeshiva University, the City University of NY Graduate Center for English Literature, and received semicha at the Academy for Jewish Religion. He currently teaches English at Everglades University in Boca Raton, FL, and has a Shabbat pulpit at Temple Sholom of Pompano Beach. His literary tastes run to Isaac Bashevis Singer, Stephen King, King David, Kohelet, Christopher Marlowe, and the Harlem Renaissance.
#progressive judaism#judaism#jewish#torah study#drash#shabbat zachor#shabbos#sabbath#amelek#parsha#weekly parsha#rabbi david hartley mark#oneshul#purim
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Shabbat Zachor
Shabbat Zachor
This is the Shabbat of Remembering – which always occurs on the Sabbath before Purim. What are we “remembering?”
Deuteronomy 25:16-19 (NASB) “For everyone who does these things, everyone who acts unjustly is an abomination to the LORD your God. [17] Remember what Amalek did to you along the way when you came out from Egypt, [18] how he met you along the way and attacked among you…
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SHABBAT ✡️ ALERT ✡️ INSTRUCTIONS for those in ISRAEL
(( Note Israel Realtime does not post updates on Shabbat (Israel time) unless life threatening / saving. ))
Chief Rabbinute instructions with details
🔹Erev Shabbat - Parshat Vayikra, where G‑d calls to Moses from the Tent of Meeting, and communicates to him the laws of the korbanot, the offerings to be brought in the Sanctuary.
🔹Before Purim - Parshat Zachor, on the Shabbat before Purim, the holiday on which we celebrate the foiling of Haman the Amalekite's plot to destroy the Jewish people, the weekly Torah reading is supplemented with Zachor ("Remember!") reading in which we are commanded to remember the evil of Amalek (who tried to destroy the Jewish people on the way) and to eradicate it from the face of the earth.
Shabbat Times here -> https://www.myzmanim.com/search.aspx
🔸NORTH - Risk MEDIUM-HIGH, particularly in Safed, Meron, Acre, Nahariya, Teveria, Afula, and Golan. Precautions required, know your shelter options at synagogue, school, work and home - even shopping.
🔸SOUTH - Risk LOW, occasion rockets from GAZA almost exclusively near-Gaza villages, Sderot and Ashkelon. Outside of those areas resume normal activities.
🔸EILAT and NEGEV - Risk LOW, but occasional attacks from Yemen. Keep an eye open on shelter options.
❗️This is a LIFE and DEATH WAR - due to Pikuach Nefesh you MUST have a way to receive alerts on Shabbat! Here’s how…
SILENT CHANNELS - Radio & TV stations go “silent broadcast” for Shabbat, ONLY alerts.
No TV or Radio? STREAM IT on phone or computer.
➡️ SILENT TV - Channel 14 - stream https://www.now14.co.il/live/ (doesn’t work with adblocker)
➡️ SILENT RADIO -
• Kol Chai radio - on radio 92.8, 93 and 102.5. - stream https://www.93fm.co.il/radio/players/%d7%a9%d7%99%d7%93%d7%95%d7%a8-%d7%97%d7%99/
• Kol Barama Radio - on radio 92.1, 104.3, 105.7 and 107.6. - stream https://kol-barama.co.il/live/
• Galei Israel - on radio 89.3, 94 and 106.5. - https://www.rlive.co.il/station/galey-israel
➡️ ON COMPUTER - leave a computer open to https://www.oref.org.il/en (only in Israel) - alerts will display and sound on the screen. Turn OFF screen saver, sleep and hibernate so the computer doesn’t turn off.
➡️ VIA APP - leave on phone with red alert app. Set app to YOUR area so it only alerts for your area. We suggest Tzofar Red Alert or Homefront Command - available in Play Store and App Store. IF an alert goes off for your area CLICK THE PHONE TO VERIFY ALERT TYPE - to see if infiltration! Yes, on Shabbat - this is Pikuach Nefesh!
⁉️ ENGLISH SILENT CHANNEL - is there a silent channel in English? NO. But you can use Pikud HaOref ON SCREEN in English, see “ON COMPUTER” option above.
It is a mitzvah to take actions to protect and save and preserve life on Shabbat, not a violation. But ONLY actions which do so.
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4 March 2023 - 11 Adar 5783
Yes, today is the special Shabbat, Zachor!
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Jewish children celebrate Shabbat Zachor at The New Reform Temple in Kansas City, Missouri; 2013. x
Shabbat Zachor, or the Shabbat of Remembrance, occurs on the Shabbat before Purim and marks the attack by the Amalekites. Jewish scripture says that following the Jewish peoples’ liberation from Egypt, no nation wanted to pick a fight with the Jewish nation. The exception was the Amalekites and their King Amalek, who was driven by a profound hatred of the Jewish people. This bears relevance with Purim as Haman is said to be a decedent of Amalek. On this Shabbat it is considered a commandment by many Rabbis to study the Haftarah relating to Amalek, which can be found here and related commentary here.
Shabbat Zachor begins in 2017 on the evening of March 10th and continues until March 11th. Have a Shabbat Shalom from all of us at the Jewish Virtual Library!
#Shabbat#Shabbat Shalom#Shabbat Zachor#2013#The New Reform Temple#Kansas City#Missouri#Amalekites#Amalek
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Lcha Dodi · Aaron Bensoussan
Le Lekha Dodi (Viens Mon Bien-Aimé) - ici repris partiellement - composé à Safed au XVIe siècle par le Rabbi Chlomo Halévy Elkabets est chanté à la tombée de la nuit le vendredi soir pour accueillir la « fiancée Shabbat ».
♥ ♥ ♥
[Refrain]
Lechah dodi likrat kallah - לכה דודי לקראת כלה
Viens, mon bien-aimé, au-devant de la fiancée,
Come, my beloved, to meet the bride
Pnei Shabbat nekabelah - פני שבת נקבלה
Allons accueillir le Chabbat
Let's go welcome Shabbat
Shamor ve-zachor be-dibur echad - שמור וזכור בדבור אחד
« Observe » et « souviens-toi » : c’est en une seule parole,
"Observe" and "remember": it is in one word
Hishmianu E-l hameyuchad - השמיענו אל המיחד
Que le Seul et l’Unique Dieu nous fit entendre
May the One and Only God make us hear
Hashem echad ushemo echad - יי אחד ושמו אחד
L’Éternel est Un et son Nom est Un,
The Lord is One and His Name is One,
Le-Sheim ul-tiferet ve-li-t'hilah - לשם ולתפארת ולתהלה
A Lui Honneur, Gloire, Louange !
To him honor, glory, praise !
[Refrain]
Hitoreri hitoreri - התעוררי התעוררי
Réveille-toi, réveille-toi !
Wake up, wake up !
Ki va oreich kumi ori - כי בא אורך קומי אורי
Car ta lumière est venue ! Lève-toi, resplendis !
For your light has come ! Arise, Shine !
Uri uri shir dabeiri - עורי עורי שיר דברי
Dresse-toi, dresse-toi, entonne un cantique !
Stand, stand, sing a hymn !
Kevod Hashem alayich niglah - כבוד יי עליך נגלה
Car la gloire de l’Éternel resplendit sur toi.
For the glory of the Lord shines upon you.
[Refrain]
Laï Laï Laï
♥ ♥ ♥
Deux chansons qui expriment la joie d’être ensemble afin de célébrer Notre Père Céleste au travers de Yahshua pendant ce shabbat.
*** Etre dans la joie et aimer son prochain ont un point commun : c’est un choix malgré les épreuves et les oppositions.
Réjouissons-nous, Soyons dans l’allégresse !
« Ils leur dirent : Allez, mangez des viandes grasses et buvez des liqueurs douces et envoyez des portions à ceux qui n'ont rien de préparé, car ce jour est consacré à notre Seigneur ; ne vous affligez pas, car la joie de l'Éternel sera votre force. » (Néhémie 8:10)
“ Soyez toujours joyeux.
Priez sans cesse.
Rendez grâces en toutes choses, car c'est à votre égard la volonté d’Elohim en Yahshua. “
(1 Thessaloniciens 5:17-18)
« Mais le fruit de l'Esprit, c'est l'amour, la joie, la paix, la patience, la bonté, la bénignité, la fidélité, la douceur, la tempérance. » (Galates 5:22)
- Une pensée pour nos frères et soeurs du Maroc -
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Ivdu Et Hashem Besimcha · Aaron Bensoussan
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Ivdu et Hashem, et Hashem besimcha
Worship the Lord, the Lord with gladness
Adorons le Seigneur, le Seigneur avec joie
Bou Bou lefanav lefanav birenana
Come Come before him, before him with joyful songs
Venez Venez devant lui, devant lui avec des chants joyeux
Laï Laï Laï
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Shabbat Zachor / שבת זכור
Shabbat Zachor / שבת זכור
Shabbat Zachor (“Sabbath [of] remembrance שבת זכור) is the Shabbat immediately preceding Purim. Deuteronomy 25:17-19, describing the attack by Amalek, is recounted. There is a tradition from the Talmud that Haman, the antagonist of the Purim story, was descended from Amalek. The portion that is read includes a commandment to remember the attack by Amalek, and therefore at this public reading both…
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Parshat Bechukotai
by Meir Anolick
Written for Shabbat Parshat B’chukotai, יז באייר תשע”ד:
This week’s Parsha starts out on a high note. Hashem starts listing all the amazing blessings we will receive when we follow in his ways. We will have peace and plenty, no one will frighten us, no one will suffer or die; it would be paradise. The condition, however, is that we perform the commandments1, but also that we perform them with the correct attitude.
Following this beautiful picture of what life could be like, we are given a frightening scene of death and despair, which is the flip side of the coin. As with everything in life, the greater the potentialfor good, the greater the potential for bad. In this case, just as the good comes when we follow Hashem faithfully, the bad comes when we don’t, and specifically, when we have the wrong attitude.
The curse is divided into different sets of punishments. In the introduction to the third set we have the phrase, “ואם-תלכו עמי קרי”, “if you behave toward me with ‘keri’” (26:21). What does this word קריmean? We see that the root of it is ק-ר, like the word מקרה, chance or happenstance. There are a couple explanations put forth by Rashi as to how to apply this word, but there is another explanation that I will focus on.
Parshat Zachor, where we are reminded of what Amalek did to us and the commandment to remember is reiterated, it describes their attacking as as, “אשר קרך בדרך”, “that he happened upon you on the way” (D’varim 25:18). There Chazal teach that the word “קרך”, with the same root as “מקרה” is to imply that Amalek’s sin was that they were trying to say that there was no God and no Hashgacah, and that everything that happened was מקרה, happenstance or coincidence. By this we can learn, as the Or HaChaim teaches, that the attitude of “behaving with ‘keri’” implies treating the punishments that come from Hashem as coincidence, thereby refusing to think that it is through some fault of ourselves that the disasters have come about.
Right now we live in the time of Hester Panim, when Hashem hides his face from us and does not perform open miracles. In this time, it is easy to say that things happen by coincidence, that something can happen to us for no reason. However, Judaism teaches us that everything comes from Hashem, and we must strive to recognize that.
I once heard someone say to me that if you live in Israel, then you have to fear for you life, but if you live in the US, then you know if someone kills you it was just an accident (or something along those lines; it was a while ago). This has bothered me ever since I heard it. Howe could a religious Jew honestly believe that someone could die “by accident”?
How could someone think that Hashem is not watching over them constantly, and dealing with them as is appropriate for them? The answer is that they have an attitude of “קרי”, happenstance, and they fail to see God’s hand in all that goes on around them. We must learn to recognize that God is in control of everything, no matter where you are or what you do, and then the great blessings he promised us can come to us, in our Land, and we will merit to see the Mashiach in our days.
Shabbat Shalom.
1There is also an implied condition that we can only get these blessings in Eretz Yisrael, since the phrase “in your Land” is repeated multiple times in this blessing.
Source:
amchachamvnavon.wordpress.com
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