Yitzi's Parsha Preview: April 2010

Thursday, April 29, 2010

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Yitzi’s Parshah Preview-Emor

We are instructed to use the purest of olive oils for the daily kindling of the menorah in the Beit Hamikdash, and to arrange twelve "showbreads" on the Shulchan (Temple Table) every Shabbat. The Torah then tells the story of a Jewish man who was put to death for blaspheming G-d. The portion concludes with the penalties for committing murder, property damages, and personal injury.

Parshat Emor
The parsha begins with laws relating to kohanim, describing which blemishes make a Kohen unfit for Temple service. Included in this discussion are the laws governing the Kohen Gadol (the High Priest), whose central role demanded an even higher level of purity, and less involvement in the mundane aspects of daily life. Logically, the Torah concludes with details of the blemishes that make animals unfit for sacrificing.

Following in the "footsteps" of the above discussion of sacrifices, this week's parsha instructs regarding sacrifices related to the different chagim (holidays). These parshiot will probably seem familiar, because they were read on the second day of Yom Tov on Pesach, and they are the reading for both days of Yom Tov during Sukkot.

Mixed within these paragraphs is the mitzvah of the Omer-Offering, and the counting of the Omer, something we have been doing each evening since the second night of Pesach, and which we will continue to do until the night before Shavuot-forty-nine days in total. Normally, this period between Pesach and Shavuot, during which the omer is counted, is often viewed mainly in terms of its halachic status as a period of aveilut-mourning. For thirty-three days of this period, we are told, twenty-four thousand students of Rebbi Akiva died, because they didn't sufficiently honor one another. After all, it was their rebi who emphasized that a "main principle of Torah is, 'Love your neighbor as yourself.' " (The First Mishna in Pirkei Avot tells us that The Anshei Knesset Hagedolah said three things: Be deliberate in Judgment, develop many disciples and make a fence for the Torah. It is my opinion that Rebbi Akiva held this precept in very high esteem and was able to develop 24,000 students and it was not until after their destruction that he changed his ideals to “Love your neighbor as yourself”-however this is whole drash on its own).

However, Sefirat HaOmer is significant more because these forty-nine days bind Pesach to Shavuot, and are a build-up to Kabballat HaTorah-the receiving of Torah. In a sense, Pesach and Shavuot are like the first and last days of a chag, and the period of the omer is like the chol hamoed in-between the two.

If so, then why did Hashem choose this period to punish the students of Rebbi Akiva? Isn't chol hamoed a time meant for joy, and not for mourning? Was this the only period during which Rebbi Akiva's talmidim failed to show the proper respect for one another?

The answer is, no. However, the period of the omer, according to our tradition, is a unique time of the year for achieving a special level of clarity, for revealing that which is hidden within the Torah-and the person (which is why each day of the omer is associated with a particular middah, or character trait). In the case of the talmidim who perished, their inner derision of their colleagues was revealed through their deaths.

This is why it is also the period during Rebbi Shimon bar Yochai revealed the hidden teachings of the Zohar and Kabballah. For many, this historic day of Torah revelation, commonly referred to as Lag B'Omer (i.e., the thirty-third day of the omer), also marks the day on which Rebbi Akiva's talmidim ceased dying.

Thus Sefirat HaOmer represents a crucial period of the year to reach into the depths of Torah, which in turn, helps us to better understand ourselves. For, Torah is like a mirror that reflects our inner essence, and the better we understand it, the clearer the vision of us it can reflect. Ultimately, the Kabballists teach us that the "soul" of the Torah and the "soul" of the Jew are the same.

Therefore, though the importance of Sefirat HaOmer may be somewhat overlooked today, it cannot be downplayed in terms of the opportunity it presents for deepening and solidifying one's connection to Torah. This is the main preparation for Kabballat HaTorah, and really, one of the most important rectifications of the Jewish people in advance of Moshiach's coming. For, it was at Har Sinai, during the period of the Omer that the Jewish nation reached the historical level of total unity, of ke'ish echad b'leiv echad-a single (man) person with a single heart-something that can only be achieved through the level of clarity provided by constant Torah learning.

On a deeper level, the Omer-Offering represents more. The actual offering, as prescribed in this week's parsha (23:9), was an omer (about 2 quarts) of barley from the first reaping of that year's yield on the second day of Pesach. This was brought to the Kohen officiating in the Beit Hamikdash, who then waved it in the appropriate way. This procedure made the crops of that year permissible to consume, transforming them from chadash (new) to yashan (old). If you go to your local kosher bakery, you may find a sign stating that their products are baked with yashan; certainly that which is produced from flour made in Eretz Yisrael must be made from yashan.

The effect of the Omer-Offering was to unify all of creation. The omer was a mitzvah to trigger a purification process in order to elevate all aspects of creation from impurity to holiness. The perfection of creation was in its imperfection, since it was G-d's will that man, through the use of his free-will, put the "finishing touches" on creation himself. Thus, the words "Holy to G-d" written on the headplate worn by the Kohen Gadol (Shemot 28:36) was not meant only as a reminder to the Kohen Gadol of his mission in the Temple and on behalf of the Jewish people, but as a reminder to all of us of our mission on earth to purify creation.

This process is more a function of din than chesed, of judgment than of kindness. Like any process of selection and refinement, scrutiny and judgment is necessary. Chesed overlooks weaknesses, but din seeks them out, reveals them, and then tries to change them. This is why it was specifically during this period, until Lag B'Omer, that Rebbi Akiva's students were killed by the plague. As we approach Shavuot, the time the Torah was given, we move towards a period of chesed, symbolized by the transition from barley first brought for the omer to the wheat-loaves brought on Shavuot; wheat symbolizes mercy.

Thus the Omer-period is one during which refinement occurs. It is a time to separate out externalities, to reduce one's dependency on aspects of life that don't necessarily promote spiritual growth. Sefirat HaOmer is a sieve of sorts through which we all pass in order to become more spiritually-refined beings. This is why the rabbis teach that the end of the redemption process, which begins at Pesach time, in the future, will end with Shavuot.

Knowing this, we can understand why the last portion of this week's parsha deals with the Blasphemer, who, Rashi tells us, was the son of a Jewish woman and the Egyptian whom Moshe killed in Egypt (Shemot 2:12). What is unusual is the fact that the mother's name is mentioned in the Torah (Shelomit bat Divri), which usually constitutes loshon hora-evil talk.

However, Rashi is quick to explain why. Singling out Shelomit bat Divri is an indirect way of telling us that, in spite of the Egyptians' best efforts, the Jewish women stayed loyal to their husbands throughout their long servitude, that is, with the exception of Shelomit bat Divri. Furthermore, Rashi explains, the Torah mentions her name to emphasize what led to her unfaithfulness: she was always talking and saying "Shalom" to everyone. In other words, Shelomit' lack of modesty, something we learned from last week's parsha, is the basis of a loss of holiness.

They say that the problem with talking too fast is that you might say something that you haven't thought of yet; you can add to this that the problem of talking too much is that you can say things that can lead to the unthinkable! Perhaps this is why coupled with the mitzvah of the Omer-Offering is the mitzvah to verbally count the omer as well. This reminds us that "there is nothing better for the body than silence," and nothing better for the soul than holy speech. This is true accountability.

If you need a place for Shabbat Meals or you would like to experience a more traditional Shabbat experience please do not hesitate to call. 416-829-1761.

Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul

This Parshah Preview is sponsored by Cars And Trucks 4 Less, Sales, Leasing and Financing. If you are in the market for a New or Used Vehicle give us a call “we will steer you in the right direction”. Please call 416-829-1761.

Thursday, April 22, 2010

Yitzi’s Parshah Preview-Acharei-Kedoshim

This week’s Parsha Preview is co-dedicated to the refuah of Menachem Mendel Ben Faigie Ruchel, Yocheved Bat Leah, Simcha Bat Mazel, Ofek Ben Tali, Shimon Ben Miriam, Sara Bat Hodda, Avraham Moshe Ben Miriam Tova, Baruch Kalman ben Leiben Jacobs, Kyla Chaya Bat Sarah Polson, Rav Moshe Refael Ben Chasiba Halevy, Baruch Ben Faigle, Leiba Bat Devorah Esther may Hashem grant them all a speedy recovery and a complete healing.

This week’s Parsha Preview is also dedicated to the memory and Yartzeit of Avraham Ben David may his Neshama have an aliyah.

Once again, you can have this Parshah Preview dedicated in honour or memory of a loved one, you can ask for a refuah or simply acknowledge a milestone. It does not cost a thing all you have to do is ask. Please update me on the people who we are davening and learning for.

Join my blog @
http://parshapreview.blogspot.com or http://apps.facebook.com/liveblog/entry/477263

Happy Birthday to my friends who will celebrate Birthday’s this coming week:

Happy Birthday to:
Maxwell Kates
Renee Heitner
Prosper Lugassy
“Ad Meyah Vesrim Shannah”

Acharei-Kedoshim
Leviticus 16:1-20:27
Candle Lighting in Toronto 7:52 P.M.
Candle Lighting in Thornhill 7:52 P.M.

Number Of Mitzvot: 28
2 Mitzvot Aseh (Positive Commandment)
26 mitzvah Lo Taaseh (Negative Commandment - Prohibition)

Haftora: (Additional portion, from Prophets, which is read after the Parsha)
After Parshat Kedoshim
Amos 9:7 - 15 (Ashkenazim);
Yechezkel / Ezekiel 20:2 - 20 (Sepharadim)

Pesach Sheni is Wednesday, 14 Iyar - April 28, 2010 Some have the custom of eating Shmurah Matzah.

This Shabbat we study Chapter 3 of Pirkei Avot - "Ethics of the Fathers."

This week's reading, Acharei-Kedoshim, begins with a detailed description of the service of the Kohen Gadol on Yom Kippur. Dozens of commandments are then discussed in this week's reading. Among them: the prohibitions against offering sacrifices outside the Beit Hamikdash; consuming blood; incestuous, adulterous, or other forbidden relationships; various mandatory gifts for the poor; love for every Jew, prohibition against sorcery; honesty in business dealings; and sexual morality.

The Kohen Gadol is instructed to only enter the Holy of Holies chamber of the sanctuary once a year, on Yom Kippur; and even on this holiest day of the year, the entry into the Beit Hamikdash's inner sanctum must be accompanied by a special service and specific offerings which are detailed in this weeks parsha reading. The Kohen Gadol was only permitted to enter amidst a cloud of burning incense. Also, special white garments were worn by the Kohen Gadol on this day. While offering the day's sacrifices, the Kohen Gadol would "confess" on behalf of the entire nation, attaining atonement for the past year's sins. This section continues with a description of the "scapegoat" ceremony procedure.

After concluding the order of the Yom Kippur service in the Beit Hamikdash, the Torah instructs us to observe Yom Kippur as a Day of Atonement when we must abstain from work and "afflict" ourselves. The Jews are then forbidden to offer sacrifices anywhere other than the Tabernacle or Beit Hamikdash.

We are advised not to eat or drink blood. When slaughtering fowl or undomesticated animals, we are obligated to cover their blood with earth. The Jews are cautioned not to follow the perverted ways of the Egyptians and Canaanites. On this note, the Torah provides a list of prohibited sexual relationships. The list includes adultery, cohabiting with a menstruating woman, and forbidden close relatives.

The prohibitions against homosexuality and bestiality are cited. The Jews are then warned that engaging in these forbidden relationships will result in their expulsion from the Land of Israel -- a holy land which cannot tolerate immoral behavior. G-d commands the Jewish people to be holy. This section then briefly discuses several laws: respecting parents; observing the Shabbat; prohibitions against idolatry; the obligation to burn "leftover" sacrificial meat; the obligation to leave certain parts of one's harvest for the poor; not to lie, cheat, withhold wages, swear falsely, curse or mislead another irrespective if they are Jewish or of another nation.

Not to pervert justice, gossip, be indifferent to a fellow's predicament, hate a fellow Jew, bear grudges, or take revenge. To reprimand a sinner, and to love every Jew. The following statutes are also given here: not to sow a field with two kinds of seed, wear a garment made of a mixture of wool and linen (shatnez), or crossbreed animals. The section also includes with the laws of one who commits adultery with a half-free maidservant. We are introduced to the laws of "orlah," the prohibition against eating the fruit of a new sapling for the first three years, and the obligation to sanctify the fruit of the fourth year. We are counseled not to engage in witchcraft or prostitution, or tattoo our bodies. Men are instructed not to destroy the hair at the edges of their scalp or the corners of their beards. We are commanded to observe the Shabbat; respect G-d's sanctuary, Torah scholars and the elderly.

We are commandment to love converts. We are also further required to be truthful in business dealing by maintaining honest weights and measures. The Torah prescribes capital punishment for one who worships Molech; a form of idolatry which required human sacrifices usually a first born child. The Torah also describes the punishment which will befall the nation if they neglect to punish Molech worshippers.

The Torah sets the punishments for individuals who curse their parents and those who engage in prohibited sexual relations. We are instructed not to follow the customs and traditions of the heathens, and to be meticulous about eating only kosher foods. The Torah portion ends with a reminder and request that we be holy.

G-d told Moshe, "Speak to the entire congregation of the Children of Israel and tell them, 'Be holy, for I, your G-d, am holy.' " (Vayikra 19:1- 2)

There are many ways to state the mission statement of the Jewish people, primarily "to be a light unto nations." Or, more specifically, like the moon reflects the light of the sun to mankind, the Jewish people are meant to reflect the light of G-d (Torah) to the world. That is the "WHAT" of the Jewish people.

This week's parshah is the "HOW" of the Jewish people. How does one become a light unto nations? The answer is by being holy, and the holier the better. The main symbol of this holiness was the Kohen Gadol (High Priest) who wore a gold plate on his forehead that said "Holy to G-d." However, in Parashat Yitro the entire Jewish nation was referred to as being a "Nation of Priests," and therefore even though we may not actually wear a gold plate on our forehead with such an inscription, its message must still be foremost in our minds.

One would think that a head-plate bearing such a holy message should be made of a humbler material instead of gold. Gold is gaudy, the symbol of wealth and often arrogance, but that was precisely the point. The Tzitz that the Kohen Gadol wore wasn't only telling us to be holy in all that we do, but that holiness also means sanctifying all that we use. If something has great potential for evil when used the wrong way, like the golden calf for example, then it has great potential for good when used the right way.

Thus, the Torah is a manual that shows us the potential of Creation for either good or for evil, which, of course, was the primary message of the Aitz HaDa'at Tov v'Rah (the Tree of Knowledge of Good and Evil). G-d told Adam HaRishon, "This tree has potential to be used for good, or for evil. Your free-will will determine in which direction it is used. The same is true for all of Creation."

At this time of year we count the Omer - 49 days from the second night of Pesach until Shavuot, the 50th day. Just as there are 49 Levels of Spiritual Impurity, there are 49 Levels Spiritual of Purity - Mem-Tet Panim Tumah v'Mem-Tet Panim Tahora. As the pasuk says, G-d is holy, the Ultimate Holiness, and since Shavuot is about an encounter with the Ultimate Holiness, ultimately, we must be as holy as possible. The Omer is meant to facilitate that process.

With the exception of Lag B'Omer, we count straight through. During Roman times as Rabbi Shimon Bar Yochai was about to die, he revealed to his students what he had received from the mouth of his teacher, what would later become the basis of the Zohar HaKadosh (the Holy Zohar). He did this on the 33rd day of the Omer, giving this particular day somewhat of a festive feeling.

Of course, nothing is ever by coincidence. The particular character trait associated with that week of the counting as of the 29th day of the Omer is that of Hod (Glory), the trait of the Kohen Gadol, the symbol of holiness. And, just as each of the seven weeks of the Omer-Count has its own particular trait, Chesed, Gevurah, Tifferet, Netzach, Hod, Yesod, and Malchut, so does each of the seven days of a particular week, which in the case of the 33rd day, also happens to be Hod.

Thus, Lag B'Omer is the trait of Hod sh'b'Hod (the Glory of Glory), the essence of the Kohen Gadol, the basis of all holiness.

Hence, Lag B'Omer is a spiritual threshold that separates the first 32 days of the Omer from the last 17 days, including the 50th day. It tells us what the focus should have been until then in order to prepare us for the receiving of Torah, and what the application must become in the remaining period of time. And again, it is no coincidence that 32 is the gematria of the Hebrew word leiv (heart), and 17 is the gematria of the word tov (good), especially since Rebi Yochanan ben Zakkai taught:

He said to them: Go out and see which is the best way for a person to be. Rebi Eliezer said, "A good eye." Rebi Yehoshua said, "A good friend." Rebi Yosi said, "A good neighbor." Rebi Shimon said, "Anticipating what will happen." Rebi Elazar said, "A good heart." He told them, "I relate best to the opinion of Rebi Elazar ben Arach for included in his words are your words." (Pirkei Avos 2:13)

A good heart it is then, just as the Omer-Count also teaches, though only if Lag B'Omer is included.

If you need a place for Shabbat Meals or you would like to experience a more traditional Shabbat experience please do not hesitate to call. 416-829-1761.

Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul

This Parshah Preview is sponsored by Cars And Trucks 4 Less, Sales, Leasing and Financing. If you are in the market for a New or Used Vehicle give us a call “we will steer you in the right direction”. Please call 416-829-1761.

Thursday, April 15, 2010

Yitzi’s Parshah Preview-Tazria-Metzora

This week’s Parsha Preview is co-dedicated to the refuah of Menachem Mendel Ben Faigie Ruchel, Yocheved Bat Leah, Simcha Bat Mazel, Ofek Ben Tali, Shimon Ben Miriam, Sara Bat Hodda, Avraham Moshe Ben Miriam Tova, Baruch Kalman ben Leiben Jacobs, Yisrael Ben Sara, Kyla Chaya Bat Sarah Polson and Rav Moshe Refael Ben Chasiba Halevy may Hashem grant them all a speedy recovery and a complete healing.

Once again, you can have this Parshah Preview dedicated in honour or memory of a loved one, you can ask for a refuah or simply acknowledge a milestone. It does not cost a thing all you have to do is ask. Please update me on the people who we are davening and learning for.

I hope that this email/post finds you in good health and that you enjoyed your Pesach.

Join my blog @
http://parshapreview.blogspot.com or http://apps.facebook.com/liveblog/entry/476761
Happy Birthday to my friends who will celebrate Birthday’s this coming week:

Happy Birthday to:
Behn Goldis
“Ad Meyah Vesrim Shannah”

Tazria-Metzora
Leviticus 12:1-15:33
Candle Lighting in Toronto 7:44 P.M.
Candle Lighting in Thornhill 7:44 P.M.

Number Of Mitzvot: 7
5 Mitzvot Aseh (Positive Commandment)
2 mitzvah Lo Taaseh (Negative Commandment - Prohibition)

Haftora: (Additional portion, from Prophets, which is read after the Parsha)
After Parshat Metzorah
Melachim II / II Kings 7:3-20

This Shabbat we study Chapter 2 of Pirkei Avot - "Ethics of the Fathers."

The bulk of this week's portion, Tazria-Metzora, discusses various forms of tzara'at, skin maladies/disease (not a modern day leprosy) which are contracted as a result of engaging in forbidden gossip. Garment discolorations are also discussed which constitute "clothing tzara'at," and the symptoms and laws of "house tzara'at," indicated by certain brick discolorations. Following is a discussion of various ritual impurities, including the laws of the menstruating woman.

The Jewish people are instructed regarding the ritual impurity contracted by a woman who gives birth. The timeframe of this period of impurity differs depending whether the child is a boy or girl. At the conclusion of this period, the woman immerses in a mikvah and is required to bring certain offerings in the Beit Hamikdash(Temple). Incidentally, the Torah mentions the obligation to circumcise a male child on the eighth day of his life. The Torah then begins discussing the laws of tzara'at, a skin discoloration -- often inaccurately translated as "leprosy" -- which renders a person ritually impure. This aliyah discusses various forms of white skin discolorations. A person who has the symptoms of tzara'at must be seen by a Kohen Gadol. If the discoloration is deemed "suspicious," the Kohen Gadol will immediately declare the individual impure or quarantine him for up to two weeks. At the conclusion of the quarantine period, the Kohen Gadol either declares the individual pure or impure. The Torah then discusses what is done in the event that the tzara'at spreads after the individual was declared pure, or if there is raw skin within the tzara'at, or if the tzara'at has spread over the entire body. We learn the laws of tzara'at which appears following an inflammation on the skin.

The laws of tzara'at which appears following a burn to the skin. We discover that tzara'at can also affect the areas on the body covered by hair. The symptoms and laws of such a tzara'at are quite different than standard tzara'at. This section concludes with the laws of a person afflicted by multiple dull white areas on his skin.

The Parsha then discusses tzara'at which appears on a bald spot, as well a white discoloration streaked with red, which can appear anywhere on the body. Also discussed is the procedure followed by an individual who is afflicted with tzara'at, the main requirement being that he must remain outside the city until his condition clears up. The Torah then discusses "clothing tzara'at," a green or red discoloration which can affect certain types of materials. The garment is shown to the Kohen Gadol who quarantines it for up to two weeks.

At the conclusion of the quarantine period, depending on the circumstances the garment is either declared pure, or completely burnt, or only the part which was discolored is torn out and burnt. The Torah then describes the purification procedure for a person who contracted tzara'at. After the Kohen Gadol determines that the tzara'at has been healed, a ceremony (Korban-Sacrifice) involving two birds, a cedar plank, a scarlet thread and water from a live stream, is used for the initial stage of the purification. The individual also shaves his entire body. After a seven day wait, the person shaves again, and brings three animals and an oil offering to the Beit Hamikdash. The Kohanim processes the offerings in the manner prescribed in this section. With this the purification process is completed.

If the individual suffering from tzara'at cannot afford the above sacrifices, two birds can be substituted for two of the animals. This section describes the slightly different purification process reserved for the impoverished person.

Dwellings, too, can be afflicted with tzara'at. If bricks on a home become discolored -- acquiring a strong red or green pigment – the Kohen Gadol is summoned. If indeed the discoloration seems to be tzara'at, the Kohen Gadol quarantines the home for up to three weeks. Depending on the spread of the discoloration, the home is either declared to be pure, or the specific bricks are removed from the house, or, in the most extreme situations, the house is demolished. The Torah then describes the purification process for such a home -- which is very similar to the initial stage of the purification of the human afflicted with tzara'at (described above). The Torah then discusses the ritual impurity of a man who issues a sickly and unnatural seminal discharge, as well as the method by which this person attains purity when the condition passes.

The final section in the parsha discusses the ritual impurity contracted by a man who issues a (normal) seminal discharge, the ritual impurity of a menstruating woman, and of a man who cohabits with her. All such people must immerse in a mikvah (ritual pool) in order to be purified. Under certain circumstances a menstruating woman was required to bring to the Beit Hamikdash two bird offerings in order to attain purity.

Parashas Metzora:

Continuing on with the theme of spiritual impurity, Parashat Metzora discusses the laws of purification once the period of tzara'at has ended. The parsha ends off with a similar discussion to do with male and female discharges, and the spiritual defilement they cause.

The Talmud states that there are four people who are considered like dead people while alive, one of which is the metzora. The reason for this is alluded to in the Torah when it states:

Choose life! That you and your descendants may live ... (Devarim 30:19)

The Torah is not talking to people who are constantly on the verge of committing physical suicide; the Torah is talking to all of us who might be on the verge of committing spiritual suicide, by wasting our lives away pursuing less-than-meaningful goals. Since the ultimate goal of life is to be like G-d, the four categories of people referred to in the Talmud are people whose ability to be like G-d and to relate to Him have been lessened through their predicament. The lessening of one's ability to relate to G-d is tantamount to dying, at least spiritually.

Hence, ultimately, death and spiritual defilement (which came into the world as a result of the death that Adam and Chava caused through their sin), is that which interferes with one's potential to relate to G-d, which can be the result of the person, his environment, or both. When Adam and Chava ate from the Tree of Knowledge of Good and Evil, they violated their relationship with G-d, creating a distance between themselves and their source of life. Therefore, death was not a punishment; it was a consequence of their action. Their ability to sense G-d and relate to them was impaired.

Perhaps this is why the waters of the mikvah of spiritual purification cannot be "drawn" water, for drawn water is water that which has become "disconnected" from its source. If the goal is to become reconnected to the Source of life, that is, G-d (physically, spiritually, and symbolically), water detached from its source cannot be of much help.

We can understand the laws pertaining to emissions from the body of a male or female in a similar way. In each case, it is such fluids that are generally used by the body in the production of life, and the loss of these fluids represents the loss of potential life ... a form of physical death, and therefore, a form of spiritual death as well.

We are most like G-d when we are creating life, not taking it away or even just wasting it. To do just the opposite is not just the loss of an opportunity to imitate G-d ... it is a defilement of our very being. It is such sensitivity to the human capacity to give life, and to sustain life that allows one to live in the image of G-d-Betzelem Elokim (We were created in the image of Hashem). And as we see in many places, it is this sensitivity that is the true source of the Jewish concept of holiness as well.

If you need a place for Shabbat Meals or you would like to experience a more traditional Shabbat experience please do not hesitate to call. 416-829-1761.

Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul

This Parshah Preview is sponsored by Cars And Trucks 4 Less, Sales, Leasing and Financing. If you are in the market for a New or Used Vehicle give us a call “we will steer you in the right direction”. Please call 416-829-1761.