5:58pm - Candle Lighting, Friday
6:56pm - Havdalah, Saturday
6:00pm - YK Candle Lighting & fast begins, Sunday
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(Melbourne Australia)
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Shabbat Shalom!
Attached is this weeks Emmanuel's listings
ZICHRON YAAKOV
PARSHAH IN A NUTSHELL - Ha'azinu
Deuteronomy 32:1–52
The name of the Parshah, "Haazinu," means "Listen" and it is found in Deuteronomy 32:1.
The greater part of the Torah reading of Haazinu ("Listen In") consists of a 70-line "song" delivered by Moses to the people of Israel on the last day of his earthly life.
Calling heaven and earth as witnesses, Moses exhorts the people, "Remember the days of old / Consider the years of many generations / Ask your father, and he will recount it to you / Your elders, and they will tell you" how G‑d "found them in a desert land," made them a people, chose them as His own, and bequeathed them a bountiful land. The song also warns against the pitfalls of plenty—"Yeshurun grew fat and kicked / You have grown fat, thick and rotund / He forsook G‑d who made him / And spurned the Rock of his salvation"—and the terrible calamities that would result, which Moses describes as G‑d "hiding His face." Yet in the end, he promises, G‑d will avenge the blood of His servants, and be reconciled with His people and land.
The Parshah concludes with G‑d's instruction to Moses to ascend the summit of Mount Nebo, from which he will behold the Promised Land before dying on the mountain. "For you shall see the land opposite you; but you shall not go there, into the land which I give to the children of Israel."
HAFTORAH IN A NUTSHELL - Shuvah
Hosea 14:2–10; Micah 7:18–20
The Shabbat between Rosh Hashanah and Yom Kippur is known as Shabbat Shuvah, after the opening words of the special haftarah that we read on this day: Shuvah Yisrael—"Return, O Israel." The reading is taken from two places in Scripture that express the quintessential ideas of teshuvah (repentance, return). It is the custom to call up a respected and virtuous person for the reading of this haftarah.
The first and largest segment of the reading is from the final verses of the book of Hosea. Hosea lived at the time when the state of Israel (comprising the ten northern tribes) began to succumb to the mighty Assyrian empire. He warns and pleads with the remaining tribes of Judah and Benjamin to mend their ways and return to G‑d, lest they experience a downfall similar to that of their brethren in Israel.
In the oft-repeated style of the prophets, Hosea tells the people that G‑d is not interested here in donations and sacrifices. "Take words with yourselves," he instructs them. Approaching G‑d in such a way will guarantee atonement for even the harshest of sins. What might have been thought to be the function of "bullocks"—i.e., sacrifices—should be replaced with "lips," direct and sincere communication with G‑d.
(This latter statement is invoked each day in our morning prayers. In our present situation, we are altogether unable to offer sacrifices. We therefore ask of G‑d that "the prayer of our lips be regarded and accepted by You as if we had offered the daily sacrifice… as it is said, 'We will render [the prayer of] our lips in place of [the sacrifice of] bullocks.'")
The prophet describes G‑d thereupon "healing" His people. Sin is a "sickness," a foreign and alien spirit or deed to which a person can become attached. It might have been thought that once they have sinned, the Jewish people have forfeited G‑d's love; but the prophet reassures them that this is not the case, and that G‑d retains His quintessential love for them. Sin cannot destroy this essential love; it can only block it out. Once the "illness" is "cured" via teshuvah, that original and essential bond will re-emerge in its entire splendor.
The imagery of a luscious garden and trees are used to depict the state of the Jewish people once they have returned to G‑d. G‑d will be to His people like "dew": in contrast to rain, which is subject to cessation, dew is continuous. The gentle drops of dew allow for the tender and beautiful petals of the rose to blossom. The Jewish people will possess the beauty of a rose, but also the firm rootedness of a "cedar in Lebanon." G‑d is also likened to a cypress tree: just as this tree can easily be bent over, so too will G‑d "lower" Himself to care for even the smallest detail in the life of the Jew.
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