SEDRA: EKEV HERTZ CHUMASH P.780 Deuteronomy Chap. 7 verse 12

This week's Sedra is generously sponsored by Gideon Joseph.

SYNOPSIS:

Continuing his address to the whole people, Moses assured them that prosperity and good health would follow their observance of the Mitzvot. They had no need to fear the numerous Canaanites, for G-d would be their protector. However, the conquest of the land of Canaan was to be followed by the destruction of all forms of idolatry. Moses commented that the forty years of wandering in the desert served to test the people's loyalty to G-d's commandments. The hardships there had disciplined them to learn that "man does not live by bread alone, but by everything that proceeds from the mouth of the L-rd." Moses described the bountiful Eretz Yisrael including the seven Minim (seven varieties of fruit). Moses warned that the prosperity the Jews would enjoy in the Promised Land might lead them to disregard G-d's role in their welfare. Such ingratitude would be severely punished, and the disloyal Jews would share the fate of the heathen nations who perished. Moses reminded the people of their earlier acts of rebellion. After he had spent forty days on the mountaintop receiving the Tablets of Stone, he had returned to find the people worshipping the Golden Calf. G-d had declared His intention to destroy the people, but Moses interceded on their behalf. He had broken the Tablets, destroyed the Golden Calf, and punished those who had honoured it. He also recalled four other instances of the people's disobedience, at Taberah, Massah, Kivrot Ha Ta'avah and Kadesh Barnea.

After Moses had championed the Israel's cause by asking G-d to recall the merits of the Patriarchs, G-d had told him to return to the mountain to receive a second set of Tablets. These were placed in the Holy Ark, the Aron HaKodesh. The Kohanim and Levi'im had been appointed to perform the services of the Mishkan,(Sanctuary) and permission had been given for the people to continue the journey from Sinai towards Canaan. All that G-d requires from the Jews, Moses said, is for them to love, fear, and serve Him by keeping the Mitzvot. Their personal knowledge of His greatness, manifested by such incidents as the deliverance from Egypt, the miracle of the Red Sea, the experiences in the desert, and the miraculous punishment given to Korah, Datan and Aviram, should be sufficient to assure their observance and fulfilment of the Mitzvot. The commitment to G-d's laws would ensure a successful harvest through the regularity of the autumn and spring rains; but these would be withheld if the people became disobedient. Moses assured the people that their adherence to the Torah would result in their victory over the Canaanites and the acquisition of extensive territory in the Promised Land.

HAPHTORAH HERTZ CHUMASH P. 794 Isaiah Chap 49 verse 14

This, Second in the Haphtorot of Consolation following Tish'a B'av, in addition to its message of comfort also reiterates many of the issues of spiritual identity and the opposition to idolatry referred to in the Sedra. Although the Jewish people have lost all hope, a restoration of their people and land will surely come. Israel's enemies will no longer oppress them, but will be destroyed through war amongst themselves.
The persistance of G-d's Covenant with Israel is affirmed. "Where is your mother's Gett (bill of divorce)?" It does not exist - Israel is still G-d's people. Reference is then made to the ideals towards which Israel as "The Servant of the Lord", who will experience "Joy and gladness" in their own land, must aspire.

TELL ME RABBI ......... HAVDALAH

The spiritual uplift, impact and pleasure of Shabbat has always been so great, that it is with regret that the Jew parts from his Holy Day. It is to give expression to this feeling, in the main, that the Havdalah prayer and ceremony were instituted many centuries ago. As Maimonides said: "It is as incumbent to remember the Shabbat at its conclusion, through the Havdalah, as at its entrance, by way of Kiddush"
Havdalah means division. It underlines a distinction between holy and profane and in the degrees of holiness. In the present case it stresses the difference in sanctity between the Shabbat and Festivals, and the weekdays. In the words of the Havdalah: "Blessed art Thou, O, Lord, Our G-d, who makes a distinction between holy and profane, between light and darkness, between the seventh day and the six working days". (Talmud Pesachim).

ITS HISTORY
There are a number of views, some expressed in the Mishnah and Talmud, as to the origin of Havdalah and the accompanying ceremony. The Talmud reports that The men of the Great Synagogue, the Sanhedrin of those days, inserted the Havdalah, as part of the Amidah. Later on, as people's wealth increased, the custom arose to recite it over a cup of wine, but reciting it in the Shemoneh Esreh was retained. The Havdalah is inserted in the Shemoneh Esreh in the prayer for wisdom, emphasizing that only one with good sense can differentiate between the holy and the profane. It seems that originally the Havdalah was a synagogue rite and only later did it become a home ceremony. Today Havdalah is recited in the synagogue and is repeated at home for the members of the family.

THE CEREMONY
The Havdalah ceremony and benediction are preceded by three blessings - over wine, spices and light.

THE WINE
The main blessing is recited over the wine, slightly overflowing the brim of the cup, as a token and prayer for overflowing Divine blessing. Rabbi Johanan said: "Three will inherit the world to come: he who dwells in Eretz Israel; he who brings up his sons to the study of the Torah, and he who recites Havdalah over wine at the termination of the Shabbat".

THE SPICES
Said Resh Lakish: "Man is given an additional soul on Friday, but at the termination of the Shabbat it departs from him" This Neshama Yetera or "higher soul", a product of the cheerfulness with which we are inspired on the Shabbat, causes us to feel saddened when it is about to depart. The fragrance of spices symbolically offers us comfort and encouragement on the departure of the Shabbat, and spiritual strength for the coming week.

THE LIGHT
A beautiful story in the Midrash provides the background for the custom of the blessing over the light in the Havdalah: "When the sun had set on Saturday night, after it had given light to Adam during the whole Shabbat, and it was already dark, Adam became very afraid. What did the Holy One, blessed be He , do? He inspired Adam with divine knowledge so that he took two stones, rubbed them against each other and produced fire. Therefore, said R Samuel, our recital of a benediction over the fire on Saturday night, recalls the time of the fire's own creation".
By kindling the light, the first product of creation, and by the recitation of the blessing thereon, we thank G-d for the gift He has bestowed upon us - to be able to make use of light. Every seeing human being has, indeed, good cause to give thanks to the Almighty for being able to enjoy the sight of light.
Because the benediction speaks of the creation of lights, the candle for the Havdalah, should consist of several strands twisted together, or of two ordinary candles, so that the flames can merge into one, like a flambeau. It will be noted, too, that, on reciting the blessing "He who creates fire", we hold our hands against the light and the fingers are bent inwards. This is done in illustration of the contrast between light and darkness - showing darkness and shadow inside and light outside. Thus again we demonstrate our thanks for the blessings of the ancient light. We also avoid saying a Blessing in vain by making use of the light.