CANDLE LIGHTING
5:39pm - Candle Lighting, Friday.
6:37pm - Havdalah, Saturday.
These times are for Melbourne, Victoria, Australia.
Eruv Status: KOSHER
Shabbat Shalom!
Chodesh tov!
Yeshiva Shule Times
Sephardi Selichot for Elul
If you can attend selichot & shacharit for Elul (beginning Monday 2nd Sept) at 5:45am please let us know so we can make sure we have a minyan rabbi@sephardivic.com (Sassoon Yehuda)
PARSHAH IN A NUTSHELL
Deuteronomy 11:26–16:17
"See," says Moses to the people of Israel, "I place before you today a blessing and a curse"—the blessing that will come when they fulfill G‑d's commandments, and the curse if they abandon them. These should be proclaimed on Mount Gerizim and Mount Ebal when the people cross over into the Holy Land.
A Temple should be established in "the place that G‑d will choose to make dwell His name there," where the people should bring their sacrifices to Him; it is forbidden to make offerings to G‑d in any other place. It is permitted to slaughter animals elsewhere, not as a sacrifice but to eat their meat; the blood (which in the Temple is poured upon the altar), however, may not be eaten.
A false prophet, or one who entices others to worship idols, should be put to death; an idolatrous city must be destroyed. The identifying signs for kosher animals and fish, and the list of non-kosher birds (first given in Leviticus 11), are repeated.
A tenth of all produce is to be eaten in Jerusalem, or else exchanged for money with which food is purchased and eaten there. In certain years this tithe is given to the poor instead. Firstborn cattle and sheep are to be offered in the Temple, and their meat eaten by the kohanim (priests).
The mitzvah of charity obligates a Jew to aid a needy fellow with a gift or loan. On the Sabbatical year (occurring every seventh year), all loans are to be forgiven. All indentured servants are to be set free after six years of service.
Our Parshah concludes with the laws of the three pilgrimage festivals—Passover, Shavuot and Sukkot—when all should go to "see and be seen" before G‑d in the Holy Temple.
HAFTARAH IN A NUTSHELL
The haftarah this week is for Shabbat Rosh Chodesh.
Isaiah 66:1–24
This haftorah, read whenever Shabbat coincides with Rosh Chodesh, mentions how in the messianic era, every Shabbat and every Rosh Chodesh everyone will come to the Temple to worship G‑d.
In this prophecy Isaiah tells us how G‑d (who is too great to be fully contained in physical space, even in the Temple) pays attention to the humble G‑d-fearing person, and rejects a person who does (or even intends) evil.
The prophet continues to foretell the fortune that will come upon Jerusalem (and the Jewish nation) in the time to come, and how even non-Jews will come to recognize G‑d and assist in restoring the Jewish people to their land and their Temple.
Below is for the normal Re'eh haftarah
Isaiah 54:11-55:5
This week's haftorah is the third of a series of seven "haftarot of Consolation." These seven haftarot commence on the Shabbat following Tisha b'Av and continue until Rosh Hashanah.
G‑d addresses the "afflicted and storm-tossed" Jerusalem "who has not been comforted," assuring her that she, and her people, will be restored to full glory. The foundation, walls and ground of Jerusalem will be laid with precious stones. Her children will be "disciples of the L-rd," and will enjoy abundant peace. Any weapon engineered against her will fail.
The prophet then invites the thirsty to acquire "water," namely those who are thirsty for spirituality should study the quenching words of Torah. He promises the nation an everlasting covenant similar to that made with King David. This is also an allusion to the Messiah, David's descendant, who will be revered by all of the nations of the world.
SAGES ON THE PARSHAH
Turnusrufus asked Rabbi Akiva: "If your G-d loves the poor, why doesn't He feed them?"
Said [Rabbi Akiva] to him: "So that we should be saved from purgatory (in the merit of the charity we give)."
Said he to him: "On the contrary: for this you deserve to be punished. I'll give you an analogy: A king got angry at his slave and locked him away in a dungeon, and commanded that he not be given to eat or to drink; and a person came along and fed the slave. When the king hears of this, is he not angry at that person...?"
Said Rabbi Akiva to him: "I'll give you an analogy: A king got angry at his child and locked him away in a dungeon, and commanded that he not be given to eat or to drink; and a person fed the king's child. When the king hears of this, does he not reward that person...?
Said [Rabbi Akiva] to him: "So that we should be saved from purgatory (in the merit of the charity we give)."
Said he to him: "On the contrary: for this you deserve to be punished. I'll give you an analogy: A king got angry at his slave and locked him away in a dungeon, and commanded that he not be given to eat or to drink; and a person came along and fed the slave. When the king hears of this, is he not angry at that person...?"
Said Rabbi Akiva to him: "I'll give you an analogy: A king got angry at his child and locked him away in a dungeon, and commanded that he not be given to eat or to drink; and a person fed the king's child. When the king hears of this, does he not reward that person...?
(Talmud, Bava Batra 10a)
From Parshah In Depth
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