Hazan's Blog

The Shabbat before Tisha B’Av, is called Shabbat Chazon – the Shabbat of foretelling – as we read the Haftarah portion from the prophecy of Isaiah (1:1-27), as the final of the “three of affliction,” readings.
Rabbi Mendel Hirsch points out, the prophet does not lament because the Bet HaMikdash (The Temple in Jerusalem) was destroyed; rather he laments over the underlying causes of that destruction.
This annual lesson must serve to focus the national mourning of Tisha B’Av not to the past, but to the present.

It is not enough to bemoan the great loss suffered by our people with the destruction of our Land, our Holy City, and our Holy Temple. We must use our mourning as a way of initiating an examination of our present-day feelings, thoughts and deeds.

What have we done to eliminate the attitudes and practices that thousands of years ago sent our ancestors into exile – not once, but twice?

How have we improved our approach to the divine service as a way of life, a life devoted to duty rather that a substitute for it?

Are our verbal offerings, like the animal-offerings described by the prophet merely perfunctorily performed rituals, never internalized, never spoken from the heart, just from the lips and outward?

And, as Rabbi Hirsch puts it, “is our Jewish contemporary present already so deeply imbued with the Jewish spirit, so filled with the Jewish way of thinking, with knowledge of the all-comprising and deep contents of the torah that it could form a worthy environment for a temple of G-d to be erected in our midst? does not the gulf between Israel and its G-d yawn perhaps wider than ever?”

Adapted from the commentary found in the Artscroll Stone Chumash.

with Charly-Marc Hadid

This week’s Haftarah is the second of a series of three “haftarot of affliction.” These three haftarot are read during the Three Weeks of mourning for Jerusalem, between the fasts of 17 Tammuz and 9 Av.

The prophet Jeremiah transmits G‑d’s message to the Jewish people, in strong tones chastising all the sectors of the people, including the leadership, for their abandonment of G‑d. “What wrong did your forefathers find in Me, that they distanced themselves from Me, and they went after futility and themselves became futile?” He reminds them of the kindness G‑d did for them, taking them out of Egypt and leading them through the desert and settling them in the Promised Land, yet they repaid kindness with disloyalty. “For My people have committed two evils; they have forsaken Me, the spring of living waters, [and furthermore, this was in order] to dig for themselves cisterns, broken cisterns that do not hold water.”

Jeremiah then goes on to foretell the suffering the Jewish people will suffer at the hands of their enemies, and also their allies: “Your evil will chastise you, and you will be rebuked for your backslidings; and you shall know and see that your forsaking the L‑rd your G‑d is evil and bitter.”

The Haftarah ends on an encouraging note, assuring the people that if they return to G‑d with sincerity, they will be restored to their full glory.

This week’s haftarah begins a series of three haftarot known in halachic literature as telata depur’anuta, “the three (haftarot) of retribution.” We read these haftarot during the three-week period between the seventeenth of Tammuz and the ninth of Av—the time when we mourn the destruction of the Temple and the exile of the Jewish people. These readings are taken from three passages where the prophets warn the Jews of the looming destruction and the terrible suffering that will follow, and implore the people to mend their ways and avoid this tragedy.

The first of these haftarot is taken from the opening chapter of Jeremiah. Jeremiah lived through the destruction, and was its primary prophet.

This week's haftarah describes how the people of Israel were attacked by the nation of Ammon. The Israelites engaged Jephtah to lead them in battle against this military threat. Jephtah first sent a missive to Ammon, declaring his peaceful intentions. In his message, he also discussed the Israelites' conquest of the lands of Sichon and Og, victories which are related in this week's Torah reading. 

Jephtah the Gileadite was the son of a harlot. He was sent away from his home by his half-siblings, and settled in the land of Tob where he became a great warrior. When the nation of Ammon attacked the people of Israel, Jephtah was called upon to lead the Israelites in battle. Jephtah agreed, on one condition: "If you bring me back to fight with the children of Ammon, and G‑d delivers them before me, I will become your head." The Israelites accepted his terms.

Jepthah tried to bring a peaceful resolution to the conflict by sending messengers to reason with the king of Ammon; but the latter remained inflexible. Jephtah then successfully led his countrymen in battle, and they trounced and eliminated the Ammonite threat.

This week's haftarah tells the story of the spies that Joshua sent to scout the city of Jericho, prior to the Israelites' invasion of the Holy Land, a point in common with this week's Torah reading, which discusses the twelve spies that were sent by Moses years earlier to explore the Holy Land.

Joshua sent two spies to Jericho, where they lodged at an inn located in the city's walls, operated by a woman named Rahab. Their presence was quickly discovered by the king who sent for Rahab and asked her to turn in her guests. Rahab responded that her guests had already left the city — when actually she had hidden them on her rooftop.

"And she said to the men, I know that G‑d has given you the land, and that your terror has fallen upon us, and that all the inhabitants of the land have melted away because of you. For we have heard how G‑d dried up the water of the Red Sea for you when you came out of Egypt; and what you did to the two kings of the Amorites that were on the other side of the Jordan, Sihon and Og, whom you completely destroyed."

At Rahab's request, the two spies assured her that she and her family would not be harmed during the conquest of Jericho—provided that she would tie a scarlet thread and hang it from her window. This would be a symbol that this home is a safe haven. Rahab helped the men escape via a rope she lowered from her window and told them how to hide from possible pursuers. The spies escaped safely and returned to report to Joshua.

Yizkor means "remembrance" in Hebrew and most commonly refers to memorial prayer services held four times a year during Yom Kippur, Sukkot, Passover and Shavuot. Jewish people believe in the eternity of the soul. It is common belief that by saying Yizkor, remembering a loved one and giving charity in a loved one's name helps his or her soul gain merit from our good deeds. Reciting Yizkor may also serve as a very important and reflective time for individuals honoring and commemorating loved ones. 

Sponsored by: Yossi Suissa and family 
In memory of his mother Izza Suissa z'l.

In the haftarah for Parashat Bechukotai (also read when Behar and Bechukotai are combined as a double portion) Jeremiah prophesizes on several themes in a relatively short span. Many scholars, responding to the discontinuous nature of this section of Jeremiah, suggest that it might be a collection of sayings culled from Jeremiah’s notes by his assistant Baruch.

The haftarah begins with a brief section in which Jeremiah discusses how God is always present for him. Those who turn to idols or “no-gods” (19:20) will ultimately be taught the power of the Lord.

Then Jeremiah indicts the people of Israel for their sins and warns them that they will be punished with losing their inherited land. He transitions from a discussion of land to a metaphor involving trees. A man who trusts only other men is cursed, like a bush in the desert, Jeremiah explains, never seeing when good comes and dwelling in isolation. A man who lives with trust in God is blessed like a tree planted by waters, its roots reaching a river, its leaves evergreen, its branches producing endless fruit.

Jeremiah also reminds the people that the human heart is deceitful, but God knows its ways and He will punish those who acquire wealth unjustly. The haftarah concludes with a short prayer for healing; an adapted version of this prayer is now incorporated into the weekday Amidah. Jeremiah’s prayer for healing actually continues as a longer prayer for the destruction of his enemies, but it was truncated in order for the haftarah to end on a positive note.

Sponsored by:Sponsored by: Chantal Brahmi & Family, in memory of,
Amanda Alisaa Blondon z"l and Anna Elofer z"l.

This week's haftarah mentions G‑d's repeated enjoinders to observe the commandments, keep the Shabbat and eschew idol worship; reflective of this week's Torah portion, which discusses many commandments, including the obligation to sanctify the Shabbat and reject idolatry.

The prophet Ezekiel transmitted G‑d's message, reminding the Jews how He chose them as His nation, how He took them out of Egypt and promised to take them to the Holy Land. In Egypt, G‑d dispatched a prophet who exhorted the Jews to abandon their idols, yet they did not do so. He then gave them laws and statutes, including that of the observance of Shabbat as a sign between Him and His people. "But the house of Israel rebelled against Me in the wilderness; they walked not in My statutes, and they despised My ordinances, which, if a man keep, he will live through them, and My Sabbaths they desecrated exceedingly."

The prophet goes on to mention G‑d's punishment of the Jews in the desert, namely that they did not enter the Holy Land. He then admonishes the children not to follow their fathers' ways, but to observe the laws and to sanctify the Shabbat.

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Thank you to Marc and Gloria Kakon,
for their generous donation towards the recording studio.

This week's haftarah mentions how Uzzah was struck dead when he disrespectfully touched the Ark of the Covenant; reminiscent of Nadab and Abihu's death described in this week's Torah reading.

The Holy Ark had been in storage in the house of Avinadav for many years, ever since the destruction of the Tabernacle in Shiloh. Recently crowned King David decided to move the Ark to the new capital, Jerusalem. He had the Ark placed on a cart and it was transported amidst singing and dancing. When the procession reached Goren Nachon, the oxen misstepped and Uzzah, Avinadav's son, took hold of the Ark to steady it—whereupon he was instantly killed.  David was devastated, and he temporarily placed the Ark in the home of Oved-edom the Edomite, where it remained for three months.

"And it was told to King David saying: 'G‑d has blessed the house of Oved-edom, and all that belongs to him, because of the Ark of G‑d.' And David went and brought up the ark of G‑d from the house of Oved-edom into the City of David with joy." The Ark was brought up to the city of David with great singing and dancing. David then blessed and distributed presents to all the assembled Israelites.

We are super excited to announce the creation of the S&P Recording Studio, a first in Montreal housed right here in our own Synagogue.  This new initiative will enable us to offer our community a real “Music Hub.” This project was made possible with the generous donation from Marc and Nicole Ezerzer will finally give flight to the Spanish and Portuguese Music Heritage and Preservation Project, a venture close to...Read more...