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ROSH HASHANA 5780 / 2019

Elul 29, 5779 - Sunday, September 29, 2019

EXPRESS

ב"ה

Montreal Torah Center Bais Menachem Chabad Lubavitch Joanne and Jonathan Gurman Community Center ⬢ Lou Adler Shul ⬢ Marcia Gillman and Michael Flinker Early Childhood Center

28 Cleve Road, Hampstead Quebec H3X 1A6 ⬢ 514. 739.0770 Fax 514.739.5925 mtc@themtc.com WWW.THEMTC.COM ⬢ SODIA ICONS

Candle Lighting: 6:20 pm

MTC PRE-SCHOOLERS SHOW THEIR LOVE

WISHING YOU A HAPPY HEALTHY AND SWEET NEW YEAR, SHANA TOVA!

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ANNOUNCEMENTS

ROSH HASHANA CANDLE LIGHTING & PRAYER SERVICE SCHEDULE

Sunday evening, September 29 Candle lighting………….......…6:20 pm Mincha/Maariv…………...........6:20 pm Monday, September 30 Shacharit………………..……8:30 am Children’s Program…….….......10:30 am Rabbi’s Sermon……..............10:45 am Mincha & Maariv.....……...…....6:00 pm Tashlich……...…....…..……....6:20 pm Candle Lighting*……...….after 7:21 pm Tuesday, October 1 Shacharit……………...…....…8:30 am Children’s Program……….…..10:30 am Rabbi’s Sermon……….…....10:45 am Mincha/Maariv…………...…...6:10 pm Yom Tov ends…………...….....7:19 pm

* Light from a pre-existing flame. FAST OF GEDALIAH

Wednesday, October 2 Fast begins……………...…….5:37 am Shacharit……………….....…..7:00 am Mincha & Ma’ariv……….…….6:00 pm Fast ends………………….….7:03 pm

SHACHARIT

Thurs-Fri...………..Chassidus…...6:15 am Shacharis…...7:00 am Followed by breakfast

MINCHA Thursday……...………....…........6:40 pm

MAARIV Thursday…....……...…….……..7:03 pm

In cherished memory of R’ Yeshaya Aryeh ben Menashe Treitel obm

WEEKDAY PRAYER SCHEDULE

A special curbside garbage collection will take place on Fridays Oct 4 and 18. Overnight parking tolerance will be from Sep 27 to Oct 23.

MIKVAH HOURS

 

Members with card access 2:30 am - 9:30 am 11:00 am - 5:40 pm -

Non-members 12:30 pm - 4:30 pm Adult $10 Children $5

MTC GRACIOUSLY ACKNOWLEDGES THIS WEEK’S SPONSORS OF THE DAY

Reuben Dubrofsky in honour of the yartzeit of Frances Dubrofsky obm, Tishrei 2

To become a sponsor of the day, please contact Itchy @ 739.0770 ext 223

LULAV & ETROG  

$75 per set To order, please contact Velvel

by Thursday October 3

vm@themtc.com 514.739.0770 x221

All candle lighting and davening times are now on our website. Please visit themtc.com/calendar

NEW SECURITY MEASURE FOR YOUR CHILD

Please note that the adult who drops off your child at the Shabbos Program must be the one who picks your child up. If someone else will be picking up your child, please notify the counselor in advance. Thank you.

UPCOMING EVENTS

MONDAY-TUESDAY SEPT30-OCT 1 Rosh Hashana Program for kids 10:30 am

THURSDAY OCT 3 Kaparot for Kids, 4:30 - 5:30 pm

MONDAY OCT 14 Sukkot Carnival for children, 11:00 am

MONDAY OCT 21 Simchat Torah Celebration, 6:30 pm

TUESDAY OCT 29 BMC Lesson 2

WEDNESDAY OCT 30 Mini Chefs Fall Session begins, 4:00 Ages 3-5, RSVP themtc.com/minichefs

WEDNESDAY NOV 13 New JLI Course—Worrior to Warrior 7:30-9:00 pm RSVP at themtc.com/jli

SUNDAY DEC 1 YAM Awards Night

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ALIYAH SUMMARY

to a son, who, as per G-d's instruction, was named Isaac. Isaac was circumcised when he was eight days old.

Second Aliyah: Sarah w as overjoyed by the tremendous miracle. "Who would have said to Abraham that Sarah would nurse children," She exclaimed. Abraham made a huge feast on the day that Isaac was weaned. Sarah noticed that Ishmael, Abraham's eldest son born to him from her maidservant Hagar, was behaving inappropriately. She demanded from Abraham that he expel both Ishmael and Hagar from the household. G-d instructed Abraham to hearken to Sarah's words, for "your progeny will be called [only] after Isaac."

Third Aliyah: Nevertheless, G-d promised Abraham that Ishmael's descendents, too, will be made into a nation, for he, too, is Abraham's seed. Abraham expelled Hagar and Ishmael; they wandered in the desert and eventually ran out of water. Ishmael was about to perish from thirst when an angel "opened Hagar's eyes" and showed her a well of water from which to give Ishmael to drink. Ishmael grew up in the desert, became a skilled archer and married an Egyptian woman.

Fourth Aliyah: At that point, Abimelech,

DAY ONE OF ROSH HASHANAH ( Genesis 21:1-34; Numbers 29:1-6):

General Overview: On the first day of Rosh Hashanah, the Torah reading focuses on our Patriarch Isaac's birth. The reading begins with the words, "And G-d remembered Sarah." According to the Talmud, G-d "remembered" Sarah, and chose to bless her with a child, on Rosh Hashanah. The reading also discusses Ishmael's expulsion from Abraham's household due to the negative influence he posed for Isaac, and the treaty between Abraham and Abimelech, king of the Philistines.

First Aliyah: At the age of ninety, previously barren Sarah miraculously gave birth

king of the Philistines, approaches Abraham and requested to enter into a treaty with him, whereby neither party will harm the other for three generations. Abraham agreed, but first reprimanded Abimelech concerning a well of water which he had dug which was stolen by Abimelech's subjects. Abimelech proclaimed his innocence, claiming to have been unaware of the situation. Abraham took sheep and cattle, and gave it to Abimelech as a symbol of their treaty.

Fifth Aliyah: Abraham then set apart seven ewes from the flock. Abraham told Abimelech to take those seven ewes as evidence that he, Abraham, dug the well. Abraham planted an orchard and established an inn in Beer Sheba and proclaimed the name of G-d to all passersby.

Maftir: The maftir reading details the various sacrifices offered in the Holy Temple on Rosh Hashanah, along with the accompanying wine libations, oil and meal offerings.

DAY TWO OF ROSH HASHANAH (Genesis 22:1-24; Numbers 29:1-6):

General Overview: The Torah reading for

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the second day of Rosh Hashanah discusses the Binding of Isaac. On the day when we are judged by G-d, we invoke the merit of our Patriarchs, and their willingness to sacrifice all for G-d's sake. The reading concludes with the birth of Rebecca, Isaac's destined soulmate.

First Aliyah: G-d commanded Abraham to take his son Isaac to the Land of Moriah, and offer him as a sacrifice on a mountain (eventually to become known as the Temple Mount). Abraham rose early in the morning, took along Isaac and necessary provisions, and set out for the Land of Moriah.

Second Aliyah: On the third day, Abraham spies the mountain from afar. He leaves behind his two servants and proceeds together with Isaac. In response to Isaac's question, "We have the fire and the wood, but where is the sacrificial lamb?", Abraham responds, "G-d will provide for Himself the lamb..."

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THIS WEEK’S CLASS

UNFORGETTABLE The Kabbalah of the New Year

One of the dominant themes of the Rosh Hashana liturgy is the notion of G-d remembering His covenant with Man. But why the need to remember when He does not forget? This eye-opening class addresses the essence and immanence of Rosh Hashana.

View this class at themtc.com/tapestry

Third Aliyah: They arrived at the plac e which G-d had designated. Abraham built the altar, bound Isaac, and placed him on the wood pyre atop the altar. As Abraham stretched out his hand to take the slaughtering knife, an angel appeared and ordered him to desist. "Now I know that you are G-d fearing, since you have not withheld your only son from Me!" Abraham offered a ram which was caught in a nearby thicket in lieu of his son, and named the area "The L-rd Will See."

Fourth Aliyah: G-d promised Abraham great blessings as a reward for passing this difficult test. "I will make your descendents as numerous as the stars in heaven!" Abraham and Isaac returned home to Beer Sheba.

Fifth Aliyah: After these events, Abraham was notified that his sister-in-law, Milkah, had given birth to children. One of these children, Bethuel, was the father of Rebecca, Isaac's future wife.

Maftir: The maftir reading details the various sacrifices offered in the Holy Temple on Rosh Hashanah, along with the accompanying wine libations, oil and meal offerings.⬢

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THE KING AND I Chabad.org Hamelech (“the king”) is an oft-occurring word in the Rosh Hashanah prayers, whose dominant theme is our coronation of G d as king of the universe and our submission to His sovereignty. Indeed, it is the first word chanted by the cantor on Rosh Hashanah morning, as he opens the Shacharit prayers with an awe-inspiring melody that climaxes with a sonorous “Ha-me-lech!”

One Rosh Hashanah morning, the great chassidic master Rabbi Aaron of Karlin fainted when he came to the word Hamelech. He later explained that he recalled the Talmudic passage that describes Rabbi Yochanan ben Zakkai’s encounter with Vespasian. Rabbi Yochanan had himself smuggled out of the besieged city of Jerusalem to plead with the Roman general to spare the Torah center of

Yavneh. When Rabbi Yochanan entered Vespasian’s tent, he addressed him as “Your Majesty.”

“You are deserving of death on two accounts,” said Vespasian. “First of all, I am not the king, only His Majesty’s general.” (In fact, a messenger from Rome was already approaching the general’s camp to inform him that he had been appointed sovereign of the empire.) “Secondly, if I am indeed king, why did you not come to me until now?”

“I thought to myself,” said the rebbe of Karlin, “if we address the Almighty as ‘King,’ does this not invite the question, ‘If I am indeed your king, why did you not come to me until now?’ What can we answer to that?”⬢

DUAL PERSONALITY Reb Shmuel Levitin was a Chabad Chassid who displayed tremendous self-sacrifice to keep the flame of Judaism alive during the dark days of Soviet Communism. He paid a price for his activities, spending several years in a Siberian gulag. Imprisoned together with him was another Jew who was quite a talented speaker.

Their warden was a Jewish communist named

Mosei, who felt it his duty to be particularly brutal to religious prisoners. Occasionally, however, the light of his buried soul would emerge, and he would tell Reb Shmuel and his fellow Jewish inmate that his name was really Moshe. He would then share some pleasant memories of his youth which was spent in a Jewish environment. These moments of clarity would not last and he would soon revert to being mean Mosei.

Once, during a moment when Mosei was in "Moshe-mode," Reb Shmuel's companion asked Mosei if he was interested in listening to a story. Mosei responded in the affirmative.

"Once there lived a Jew in a remote village," the prisoner began. "Due to his poverty, he could not afford to hire a private teacher for his children, so he taught them himself. In order to make the arrangement work, he made a rule with his kids: During school hours he was a strict teacher, with all the trimmings. Otherwise, he was their gentle and loving father.

"One day after 'school' one of the children was having a tender talk with his father about the difficulties of 'school.' The youngster sweetly asked his father if he could please speak to his

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ROSH HASHANA INSIGHTS

MTA (Montreal Torah Academy) students learn all about Rosh Hashana

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SHABBOS & HOLIDAY YOUTH PROGRAMMING Miriam Smith Tzivia Treitel PLAYROOM 18 MONTHS - 3 Myriam Benchaya Elisha Miller Ateret Puterman ASSISTANT Aviva Smith

JR. GIRLS 4-6 Batya Davis Doba Treitel OLDER GIRLS Neshama Shizgal BOYS BASKETBALL ROOM Tzvi Harrison ROSH HASHANA STAFF Rochel Harrison Yehuda Neuwirth

the shofar—narrow at one end and wide at the other—mirrors this experience. The purest cry that is emitted from the constraints of our lives reaches the purest place in heaven and opens up the channel of all blessings.⬢

EQUESTRIAN ILLUSIONS While passing through a marketplace, Rabbi Kehot of Veritch, a disciple of Rabbi Israel Baal Shem Tov, overheard a conversation between two horse dealers.

“I was thinking,” said one to the other. “What does the psalmist mean when he says, ‘Do not be as a horse, or a mule, without understanding,

teacher to go a bit easier on him."

The prisoner concluded by saying: "Similarly, we ask Moshe to implore Mosei to go a bit easier on me and Reb Shmuel…"

The supplicatory prayer known as Avinu Malkeinu ("Our Father, Our King"), is recited on Rosh Hashanah, Yom Kippur, and the days in between. G d is our father and our king. When we recite the Avinu Malkeinu prayer, we are asking our Heavenly Father to intercede with our King to be gentle with us and grant us a sweet new year.⬢

THE BLAST OF THE SHOFAR Meaningfullife.com

On the anniversary of the day on which the first human being possessing a Divine soul was created, we blow the shofar, which mirrors the cry of that soul—our soul. On this day G-d breathed the soul of life into man. And now every Rosh Hashana man blows his breath—the breath that G-d breathed into him—through a ram’s horn in order to hear the sound of his soul reverberate.

The ram, a male sheep (the animal that Abraham offered in sacrifice in place of his son Isaac), is the most gentle and innocent of creatures, untainted by the aggressive nature of other animals. The ram reminds us that our soul is that part of ourselves that is gentle and innocent, untainted by the aggressive, manipulative world we inhabit. And the ram’s horn is the simplest of instruments—not carved, molded or strung like other instruments which testify to the ingenuity of man—and it produces the haunting, resonating, piercing cry that most closely approximates the pure sound of the soul.

The prayer that we recite before the blowing of the shofar further unlocks its secret: “From my narrow place, from my depths and constraints, I call to You, and You respond to me from Your expansive place.” The pressures and challenges of life that force us into a “narrow place”—a place of difficulty, pain, frustration, regret, or sorrow—are meant to be catalysts that compel us to cry out to G-d for something more than our earthbound materialistic reality.

This prayer assures us that when we cry from our “narrow place,” the response flows from G-d’s most expansive generosity. In fact, the shape of

(Continued from page 5) their mouths stopped with bit and bridle’? Well, when you put a bit in a horse’s mouth, he thinks that you are giving him something to practice his chewing on. Don’t be like a horse, King David is saying. When your Heavenly Master sends something your way, understand that it is more than something to chew on…”

Rabbi Kehot related this exchange to his teacher. The Baal Shem Tov was greatly excited by the horsedealer’s insight, and was inspired to a state of d’veikut (meditative attachment to G-d). In his ecstasy, the Baal Shem Tov began to sing a melody. This is the melody to which the rebbes of Chabad would pray on the first night of Rosh Hashanah.⬢

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By Mendel Kalmenson

Does G-d ever break the rules? Does He ever violate laws that He enacted? Once His mind is set, can it be changed?

Far from abstract philosophy or theology, these questions are practical. You should have asked them the last time you prayed for a miracle. There are laws of nature, aren’t there? This world does have structure, does it not? A system set in place by G-d, not to be broken. A natural order which stipulates that the terminally ill will likely pass on, that a soldier kidnapped by terrorists is unlikely to return, and that a man unjustly incarcerated for life will probably never again walk the earth freely.

And there’s a religious order as well, one which specifies that perfectly devout and moral behavior alone—i.e., the observance of G-d’s will as laid down in the Torah—earns special treatment, and that the lack thereof merits

none. Yet you went ahead and prayed for the supernatural, notwithstanding the fact that on both accounts the odds were (possibly) stacked against you.

So, to be frank, if you did pray in circumstances similar to the ones outlined above, it would mean that—unless you gave prayer no thought at all—you have answers to the aforementioned questions. And that the answer to all three of them is yes.

You would be of the opinion that G-d does break the laws He instituted at the beginning of creation and established at Sinai, and that you have the means to get Him to do so. A tad presumptuous, wouldn’t you say?

FIRST PRAYERS The first-ever prayer recorded in the Bible was offered by Abraham. Isaac was second, and Jacob third. This led Rabbi Yose to remark that “the prayers were instituted by the Patriarchs.”

Just pages from Rabbi Yose’s statement, the Talmud elaborates on many fundamental laws which pertain to prayer. What’s surprising to note, however, is that these laws of prayer are derived from a much later instance of prayer, that of Hannah, mother of the prophet Samuel. In the words of Rabbi Hamnuna, “How many most important laws can be derived from these verses relating to Hannah!”

Why were the prayers of the Patriarchs overlooked? Doesn’t it make sense to look back to the first biblical instance of prayer when classifying prayer and writing its laws?

We must conclude that there is something so striking about Hannah’s prayer—it must contain some element that is critical to the definition of prayer—because of which her prayer was chosen as the archetype after which all prayer is modeled.

Here is an abridged version of Hannah’s story, as recounted in the Book of Samuel.

There was a man whose name was Elkanah, who had two wives; the name of one was Hannah, and the name of the second was Peninah. Peninah had children, but Hannah had no children, for G-d had shut up her womb.

Year by year, they went up to the house of G-d to bring sacrifices. Peninah would anger

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Over 100 students and young adults joined YAM and TFS Young Leadership shifts at The Family Store to help thousands of people prepare for Rosh Hashana.

Hannah, and she wept and would not eat.

Hannah arose and went to the House of G-d. She was bitter in spirit, and she prayed to G-d and wept. She vowed a vow, and said: “L rd of Hosts, if You will look upon the affliction of Your maidservant, and You will remember me and You will not forget Your maidservant, and You will give Your maidservant a man-child, then I shall give him to G-d all the days of his life . . .”

There you have it. Hannah’s prayer. Unremarkable, it seems. Unremarkable, but for the fact that this was the first recorded prayer to achieve that which only prayer can.

A BRAZEN REQUEST Hannah’s request was outlandish. She was a barren woman—created just so by the Master of the world. She had no chance of conceiving and bearing a child

(Continued from page 8) according to the natural order of things. At least that’s what Mother Nature said, and there’s no use arguing with Mother Nature.

Yet argue she did. Give your maidservant a man-child,” she pleaded with the Creator of the world. “Break Your law just this once!” she beseeched. She would not accept the fate handed her by G-d Himself! Her boldness was even greater when she asked for a particular type of child—a “man-child”—which, according to the sages, refers to a tzaddik, a perfectly righteous person!

Here she attempted to compromise yet another of G-d’s rules, of a more serious kind. She attempted to breach a Torah principle, and a fundamental one at that:

The name of the angel who is in charge of conception is called “Night.” He takes up a drop [of semen] and places it in the

presence of the Holy One, blessed be He, saying, “Sovereign of the universe, what shall be the fate of this drop? Shall it produce a strong man or a weak man, a wise man or a fool, a rich man or a poor man?” Whereas “wicked man” or “righteous man” he does not mention . . . For Rabbi Chanina stated: “Everything is in the hands of heaven except the fear of G-d, as it is said, ‘And now, Israel, what does G-d, your G-d, ask of you, but to fear . . .’”

This passage essentially makes the case for the basic Jewish principle of free will. The “fear of G-d” mentioned in this passage, which is outside of G-d’s jurisdiction, so to speak, is a reference to the sphere of moral and religious choice. This is one area of our lives which is not determined by G-d—by His own design. “Wicked man or righteous man he does not mention.” Saints are not made in heaven, but

(Continued on page 10)

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My friend asked me to help him round up his 37 sheep. I said “40” ⬢

AND FINALLY...

WHEN THE WORLD BEGAN by Tzvi Freeman

Adam, the first human being, opened his eyes to a world that appeared to have always been. He lifted his eyes to the vast sky above. He gazed about at the bustling life. He beheld mighty mountains and majestic waterfalls, flowing rivers and verdant forests. And he cried out, “This is not a sky! This is the vast glory of my Maker!

This is not a mountain, or a waterfall, a tiger or an ant — this is all the majesty of an Infinite Being, who created a world out of kindness and might, beauty and wonder, glory and majesty, so that His creatures might know Him! I know what this is! This is not just a jungle! This is the garden of a great and magnificent King!”

That is why Rosh Hashanah is called the first day of creation, for only then did the world know it had meaning.

And on each Rosh Hashanah we replay that scene, we discover meaning in our world, and the world is born again.⬢

here on earth.

This tenet is so central to Jewish faith that Maimonides calls it “the foundation of all of Torah and mitzvahs.”

Tell that to Hannah. See if she cared. “Give me a man-child, dear G-d,” she requested. Nothing less than a perfect tzaddik will do. This type of chutzpah was unprecedented. But it was precisely the inconceivably audacious nature of Hannah’s prayer that placed it at the center of the Jewish definition of prayer.

Hannah behaved counterintuitively. She understood what most do not. The essence of prayer is not the giving of thanks; that’s better described as showing appreciation. It’s also not a marketplace for negotiating our needs and desires through the currency of good behavior; that’s what we call doing business.

It’s what happens after a guilty verdict was passed in the heavenly court, and after all appeals were rejected. Prayer is the act of begging the President of the world for a pardon. Real prayer thus begins when there is no conceivable end in sight. In the compelling words of Rabbi Yochanan and Rabbi Elazar: “Even if a sharp sword rests on a man’s neck, he should not desist from prayer, as it says, ‘Though He slay me, yet will I trust in Him.’”

In other words: Prayer is the light at the end of all tunnels. Turn-on-able only through sincere calling of the heart.

WHAT’S IN IT FOR ME? There’s a good reason why Hannah’s story is read as the haftorah on Rosh Hashanah. What better inspiration and encouragement to pray could there possibly be?

At some point in the prayers, an honest person is likely to ask himself: “Who am I to pray? I know my shortcomings better than anyone, save for G-d; I am aware of how little I truly deserve based on my actions.”

If your synagogue involvement is limited to that of a “Rosh Hashanah and Yom Kippur Jew,” your sense of hypocrisy and skepticism probably runs deeper.

Says Hannah, “This is not about your past behavior, but about your present interaction with your soul and Creator. Open up the gates of your heart, let go of the cynical voice asking whether or not there is a point in praying, return to your innocence, to your pure faith in G-d, and ask Him for your heart’s every desire.

“Do as I did, and you can be blessed with a child like Samuel the Prophet . . .”⬢

Mini Chefs Fall Session begins Wednesday October 30. Register at themtc.com/minichefs

ב“ה

ערב שבת פרשת נצבים, כ‘‘ז אלול, תשע״טErev Shabbat Parshat Nitzavim, September 27, 2019

Issue 350

continued on reverse

An oral history project dedicated to documenting the life of the Rebbe, Rabbi Menachem M. Schneerson, of righteous memory. The story is one of thousands recorded in over 1,500 videotaped interviews conducted to date. While we have done our utmost to authenticate these stories, they reflect the listener’s recollection and interpretation of the Rebbe’s words.

An inspiring story for your Shabbos table

HERE’S my

STORY UNLOCKING THE GATE OF TRUST

Generouslysponsored

by the

Editor’s NoteSeveral weeks ago, we published a story from an anonymous source for the first time. This inspired one reader, who had a very moving encounter with the Rebbe during a particularly difficult time in his life, to come forth and share his experience in writing.Due to the personal nature of his account, he did not disclose his identity, but the details of his story were verified by his rabbi and his doctor, who were both involved as the events unfolded.We are thankful to Mr. B. for sharing his story with us. It was very difficult for him to relive this part of his life, but he volunteered to do so with the hope that it would help those who may be dealing with similar challenges.We hope that others who may have shied away from sharing their stories thus far will be encouraged to emulate his example, and thereby assist many others who could benefit tremendously.

*

The Rebbe helped me in many ways, but here I would like to take the opportunity to relate how he helped me with my mental health. I feel that it will give others some

insight regarding the Rebbe’s view of mental health and also show how the Rebbe’s advice was spot on. When I was about eighteen years old, I had a psychotic episode and I ended up in a psychiatric hospital for about six weeks. I was subsequently diagnosed as manic depressive, which nowadays is referred to as bipolar. About six months later, I went to see the Rebbe. In the note that I handed to him, I wrote about the psychotic episode and said that I wanted to visit Israel in the summer, and also that I wanted to enroll afterwards in an out-of-town yeshivah.During the audience, the Rebbe advised me to ask my psychiatrist’s opinion regarding whether or not I should go to Israel. I was stunned, because in my mind I was convinced that the psychotic episode was a thing of the past, and that I was perfectly well now. So I said that it had been a long time since I needed to see a doctor. But the Rebbe replied that the doctor could still look up my file, and if not, I could remind him about what had happened. Then the Rebbe spoke to me about my desire to attend an out-of-town yeshivah. He gave me a stern look and again said that I should ask the doctor whether this was a good idea. In conclusion, the Rebbe gave me a blessing, in which he used the words “a healthy nervous condition.” I remember thinking that maybe the Rebbe was indicating that my nervous

condition would always be there, but that it should express itself in a healthy way. Or, maybe he was simply wishing me good mental health.After consulting with my doctor, I went to study in the out-of-town yeshivah. Then, about four years later, I had another psychotic episode; I was brought to the hospital where I stayed for about six weeks.This was a very difficult period for me, and at one point I was so distraught that I felt that I needed to call the Rebbe. However, my phone privileges had been taken away and I was not allowed to make the call. So, I went into a hospital office, wedged a chair against the door, and while the staff members were banging to get in, I called the Rebbe’s office, very agitated. Rabbi Binyomin Klein, the Rebbe’s secretary, answered the phone, and I told him that I’m not hanging up until the Rebbe gives me an assurance that all will be well.He said, “The Rebbe already gave you an assurance.” “What did he say?” I asked.“The Rebbe said, “Es vet zain gut — It will be good.”I hung up the phone, took away the chair, and calmly walked out with complete peace of mind. The staff members were all stunned.(I’ve often wondered how Rabbi Klein had that answer from the Rebbe waiting for me. I presume that either I or my parents

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had written to the Rebbe about my situation, and the Rebbe had given the answer to Rabbi Klein, but I hadn’t yet received the message.)About two years later, I had another episode and again stayed in a hospital for a while, and then went back to yeshivah. A year passed, and again I had an episode. After I recovered somewhat, I wrote to the Rebbe that I had been very nervous, and I requested his advice and blessing. The Rebbe’s secretary responded, telling me that the Rebbe had advised me to do four things: 1) hesech hadaas meihanal — to take my mind off the fact that I had been nervous; 2) to check my tzitzit to make sure that the garment was kosher; 3) to check my tefillin to make sure they were kosher; and 4) to study the “Gate of Trust” in the Duties of the Heart by the 11th century sage, Rabbi Bahya Ibn Paquda.I followed all these instructions. I checked my tzitzit and, even though I didn’t find any problem with them, I bought new ones just to be sure. I had my tefillin checked and, when an issue was found, I had it rectified. I also stopped focusing so much on how nervous I was. Instead, I began to study the “Gate of Trust,” which explains how one can live a life of total faith in G-d, free of worry. I recall feeling a tremendous sense of comfort and assurance when I did so. I learned that G-d controls every facet and detail of life, so when we trust in Him, we can deal with others calmly and with confidence. I felt like someone who had been parched in a desert and who was suddenly given a drink of cold refreshing water. My insecurities and worries just melted away. All of a sudden, I felt that I could navigate life and relationships in a secure and worry-free way.Soon after this, I left the yeshivah and went home. I started to work in the family business, but I didn’t adjust well to it. I was still feeling the after-effects of the last psychotic episode, and I was depressed (which may have been part of the bipolar condition). I started to see a new doctor, who arranged for me to join a support group, but I hated it so I just stayed at home. That is when my mother called the Rebbe’s office, asking if the Rebbe could write a letter to me. The reply was that first I should write a letter to the Rebbe. So I did, describing my situation. The Rebbe wrote back, “Surely you are following the doctor’s instructions in their entirety.” He also encouraged me to participate in the various mitzvah campaigns which he had launched.I went to my doctor, and I told him what the Rebbe had said, and that now I was obligated to do what he would tell me to do. The doctor saw that I would now obey his instructions, but he was not comfortable with suddenly having so much influence over me. I told him that although I understood why he didn’t like the position that he was put in, I needed to follow his instructions.He conceded, and after we discussed how much I hated the support group, he said that, if I preferred, I could go back to work instead. So I forced myself to start working again, which greatly improved my wellbeing. I even ended up finding my niche in the company and I was successful.What also helped was participating in the Rebbe’s mitzvah

campaigns. It made me very happy to help others, and it boosted my self-esteem tremendously. Even today, I find that when I run out of things to do for others, I start feeling depressed, so I immediately begin thinking about ways that I can help people.Looking back, I can say that, thank G-d, my life has been very productive and happy. I got married and started a family. And I would just like to share this positive outcome with others who may be in the same situation as I once was.

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ואתה תצוה… להעלות נר תמיד

This week in….

לע“נ ר‘ ישראל יעקב וזוגתו מרת קריינא ע“ה לאקשיןע“י בניהם ר‘ נחמן ור‘ אברהם ומשפחתם שיחיו

> 5712 — 1951, during the first Rosh Hashanah after formally assuming leadership of Chabad, the Rebbe held a farbrengen with the chasidim and distributed kos shel brachah afterwards. “Even though it is difficult to establish new practices which were not observed by my father-in-law,” the Rebbe said, “I want to eat the holiday meal with you.” Through all the years of his leadership, the Rebbe would continue this tradition of holding a farbrengen and meal in the concluding hours of Rosh Hashanah.1 2 Tishrei

1. Torat Menachem vol. 4 page 8

In honor of our daughters. May they go from strength to strength!

הרה”ח שמואל אליהו ב”ר חיים אלחנן פאגעלמאן ז”ל

In loving memory ofRabbi Shmuel Fogelman

In honor of his 90th birthday, כ“ז אלול And his 1st yahrzeit, י“ט אלול

By his family

MOSAIC EXPRESS 13

ROCH HACHANA LUNDI 30 SEPT &

MARDI 1 OCTOBRE 2019 1 & 2 TICHRI 5780

LA SIDRA DE LA SEMAINE

RECHERCHER LES RACINES AVEC LE CHOFAR

LES RELATIONS

La Paracha Nitsavim est toujours lue le Chabbat qui précède Roch Hachana.

Rabbi Its’hak Halévi Hurvitz (1558-1628), que l’on connaît sous le nom du Chalo, (acronyme du titre de son œuvre), enseigne que toutes les portions de la Torah sont liées aux moments où elles sont lues.

Il nous faut ainsi nous interroger sur les liens entre la Paracha Nitsavim et Roch Hachana.

Il en existe au moins deux :

Le premier tourne autour du premier verset :

« Vous vous tenez fermement aujourd’hui, tous ensemble devant l’Éternel, votre D.ieu… »

Selon le Zohar, le mot « aujourd’hui » se réfère, dans ce contexte, à Roch Hachana, le Jour du Jugement.

La Torah implique donc ici que nous devons avoir confiance que nous nous tiendrons fermement devant D.ieu et qu’en ce jour, nous obtiendrons un jugement favorable.

Le second lien réside dans le verset :

« Peut-être se trouve-t-il parmi vous une personne (qui grandit dans la méchanceté… comme) une racine qui fait naître (des herbes amères comme) la cigüe et de l’absinthe… ».

Les commentateurs observent que les initiales des mots Chorèche (« racine), Poré (« fait naître »), Roch (« la cigüe ») et Vlaanah (« et l’absinthe ») forment le mot Chofar. Cela transmet le message que le son du Chofar peut aider même celui qui est devenu comme un poison et une herbe amère.

Ces quatre mots offrent un autre lien avec Roch Hachana. Toutes les lettres du mot Roch Hachana y sont contenues. C’est ainsi que le verset fait allusion à la fois au jour de Roch Hachana et à la Mitsva qui lui est associée : écouter le son du Chofar.

Ces deux allusions à ce jour solennel se complètent admirablement.

Comment peut-on avoir confiance que nous nous tiendrons fermement et victorieux à Roch Hachana ? La réponse réside dans la seconde allusion : c’est grâce au son du Chofar.

Il nous faut néanmoins tenter de comprendre pourquoi la Mitsva du Chofar se retrouve précisément dans les mots qui parlent d’une racine empoisonnée. Il doit ici y avoir un message encore plus profond dans la référence de la Torah au mal comme étant une racine.

Quand nous avançons dans notre lecture du texte, nous pouvons observer que la Torah s’adresse plutôt durement à cette personne semblable à une mauvaise racine et elle déclare que toutes les malédictions mentionnées dans la Paracha précédente l’accableront.

On peut en déduire que la racine du mal est bien plus problématique que le fruit du mal. Quelle en est la raison ? Qu’est précisément la racine du mal et comment peut-elle être rectifiée par le son du Chofar ?

L’ÂME ET SES HABITS

L’une des approches, pour expliquer la racine du mal, consiste à observer le rôle de la pensée par rapport à celui de la parole et de l’action.

A un certain niveau, les mauvaises pensées ne constituent pas des péchés, contrairement au fait de parler ou d’agir mal.

Cependant, il existe une dimension de la

pensée qui peut être à l’origine d’un péché bien plus grave et scandaleux que l’accomplissement concret d’une transgression.

Pour comprendre cette idée, il nous faut rappeler la division que fait le Tanya de la personnalité humaine en deux strates. Tout d’abord, nous avons notre personnalité qui comprend notre intellect et nos émotions. Ensuite, nous possédons ce que l’on appelle « les vêtements de l’âme », par exemple : la pensée, la parole ou l’action. Tout comme des vêtements, ils expriment les contours de notre personnalité : ce sont les manifestations concrètes de notre âme.

LA FORCE DE LA PENSÉE

Mais il existe une différence fondamentale entre la pensée d’une part et la parole et l’action de l’autre. La parole, et dans une dimension qui va plus loin, l’action sont des phénomènes extérieurs. Ils projettent notre personnalité vers le dehors alors que la pensée est l’expression intérieure de nos sentiments et de nos idées, destinée à nous-mêmes.

Une autre caractéristique unique est associée à la pensée. La pensée n’est pas synonyme de l’âme elle-même, n’en étant qu’un « vêtement » mais pour autant, il ne s’agit pas d’un vêtement qui peut être rejeté, contrairement à la parole ou à l’action. On peut cesser de parler ou d’agir, au gré de notre volonté, mais on ne peut cesser de penser. Il s’agit d’un processus autonome et cela souligne qu’il est bien plus intimement lié à l’âme de l’individu que ne le sont la parole et l’action. Nous pouvons aisément enlever nos vêtements mais on ne peut ôter notre peau qui est, d’une certaine manière, comme un habit qui recouvre nos vaisseaux sanguins et nos organes internes.

Cela explique pourquoi Rabbi Chnéor Zalman de

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ROCH HACHANA

14 MOSAIC EXPRESS 

C’était un directeur agréable qui gérait la prison de Montgomery, en Alabama ; tous les projets que nourrissait Rav Its’hak Meir Lipszyc, émissaire du Rabbi, étaient acceptés sans problème. Le directeur fut muté à un autre poste. On avertit Rav Lipszyc que le remplaçant était un antisémite patenté. Il arriva une semaine avant Roch Hachana mais ce n’est qu’aux environs de ‘Hanouccah que les problèmes commen-cèrent.

Le rabbin entra dans le bureau du directeur et s’assit :

- Chaque année, nous amenons les prisonniers juifs dans mon bureau de Birmingham pour l’allumage des bougies, commença-t-il sur le ton de l’évidence…

- Je vous préviens tout de suite, l’interrompit sèchement le directeur : cette année, vous devez être accompagnés par des gardes armés !

- D’accord, concéda Rav Lipszyc, qui s’attendait à pire.

Le directeur semblait ennuyé que cela ne le dérange pas plus que cela…

C’était la veille de la fête de ‘Hanouccah. Le téléphone sonna chez le Rav :

- Je suis bien au Centre Loubavitch ? demanda une femme à l’autre bout du fil.

- Oui ! Puis-je vous aider ?

- Je m’appelle Lucy Von Hague. J’ai vu votre publicité à propos de la fête et je me suis demandée qui vous êtes.

- Nous sommes une organisation religieuse et nous cherchons à aider les Juifs de toutes obédiences à mieux connaître et pratiquer leur tradition.

- Moi aussi je suis juive : quels genres de programmes proposez-vous ?

- Nous avons des cours pour adultes, des offices religieux pour les fêtes, des aides pour les nécessiteux et des colis pour les prisonniers… au fait, demain, nous organisons une fête pour les détenus à 17 heures.

- Puis-je venir moi aussi, avec un ami ?

- Bien sûr ! Nous serons heureux de faire votre connaissance !

Ce soir-là, le directeur de la prison téléphona à Rav Lipszyc à 23 heures.

- Monsieur le rabbin ! Pour des raisons de sécurité, la fête est annulée ! Je sais que vous me comprenez !

- Mais pas du tout ! En quoi cette année est-elle différente de toutes les autres années ?

- Il n’y a rien à discuter ! Bonne nuit !

Atterré, Rav Lipszyc comprit qu’il n’y avait rien à attendre du directeur, il fallait agir !

Bien qu’il fût très tard, il téléphona à la dame qui lui avait laissé son numéro personnel (il aurait préféré l’appeler le lendemain aux heures de travail mais il n’avait pas le choix).

S’excusant de téléphoner si tard, il expliqua à son interlocutrice la situation.

- Monsieur le rabbin, pensez-vous qu’il s’agisse d’antisémitisme ? demanda-t-elle.

- J’ai de bonnes raisons de le penser, mais je n’ai pas de preuves.

- Dans ce cas, je m’en occupe. Nous nous verrons demain !

Tôt le lendemain matin, le téléphone sonna chez Rav Lipszyc :

- Bonjour ! Je suis Dr Riggs de Washington et je suis directeur de l’Aumônerie Centrale des prisons fédérales. J’ai entendu que vous avez un problème ?

Rav Lipszyc expliqua brièvement la situation et Dr Riggs suggéra :

- Pouvons-nous avoir une conférence à trois avec le directeur ?

Rav Lipszyc accepta, raccrocha le téléphone, vérifia l’heure sur sa montre puis décida de courir vers son Centre Loubavitch pour régler certains détails de la fête, pensant qu’il faudrait un certain temps pour organiser la conférence à trois.

Quelques minutes plus tard, le téléphone sonna

encore à son domicile et c’est donc son épouse qui décrocha :

- Ici Dr Riggs. Demandez à Rav Lipszyc d’être prêt à 11 heures.

Madame Lipszyc téléphona à son mari au Centre Loubavitch, sans réaliser que Dr Riggs et le directeur de la prison étaient encore au bout du fil. Elle put donc entendre la conversation :

- Dr Riggs : Je ne comprends pas la situation mais je dois vous avertir : ne faites pas de problèmes au rabbin ! Il a des relations dans le Bureau Ovale (le bureau du Président dans la Maison Blanche).

A 11 heures, Dr Riggs rappela. Le directeur se confondit en excuses, ajoutant que, par la suite, il n’y aurait plus de limitations à l’action du rabbin – en tout cas pas sans l’en avertir quelques semaines à l’avance.

La fête de ‘Hanouccah put donc se dérouler sans problème et le reste de l’année aussi. Puis un nouveau président fut élu. Le directeur de la prison estima que, certainement, les «amis» du rabbin avaient disparu avec l’administration Carter. Il téléphona au bureau du rabbin :

- Monsieur le rabbin ! Cette année, votre famille n’aura pas le droit d’entrer dans la prison pour les offices de Roch Hachana !

- Dans ce cas, je viendrai tout seul !

Le directeur n’avait pas prévu une telle réponse.

La veille de Roch Hachana, un des gardiens vint à la rencontre de Rav Lipszyc en

s’excusant :

- Monsieur le rabbin ! Les mets spéciaux que vous avez apportés pour la fête doivent rester dehors ! J’ai reçu du directeur des instructions très strictes à ce sujet !

- Où est-il ? demanda Rav Lipszyc contrarié et même hors de lui.

- Il est parti pour la journée. Son adjoint le remplace et il se trouve à l’autre bout de la

prison.

- Appelez-le immédiatement ! Et passez-moi le combiné en attendant s’il vous plaît !

- Conscient que la situation n’était pas simple, le gardien sortit précipitamment de la pièce pour chercher l’adjoint du directeur. Entre-temps, Rav Lipszyc téléphona à Madame Von Hague et lui expliqua le problème, ajoutant que la fête commençait dans vingt-cinq

minutes.

- Monsieur le rabbin, ne vous inquiétez pas ! Je vous rappelle !

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LE RECIT DE LA SEMAINE

MOSAIC EXPRESS 15

Lyadi affirme dans le Tanya qu’avoir des pensées négatives à propos d’autrui est pire qu’émettre ces pensées à voix haute.

Prise telle quelle, cette affirmation paraît contredire le principe de base de la foi juive, tel qu’on l’a mentionné plus haut, à savoir que D.ieu ne punit pas une personne pour les péchés commis « en pensée ».

Bien plus encore, quand la Torah énonce l’interdiction du Lachone Hara, « les paroles de médisance ou de calomnie », il est clair qu’il s’agit de dire du mal et non de penser du mal. En fait, l’expression talmudique et usuelle : Lachone Hara signifie littéralement : « une langue mauvaise ». Comment donc expliquer que Rabbi Chnéor Zalman puisse affirmer que penser du mal des autres est encore plus grave qu’en dire ?

La réponse réside dans la distinction entre ce que nous faisons pour faire du mal à autrui et ce que nous faisons pour nous faire du mal à nous-mêmes.

Quand nous agissons ou parlons mal, cela a un impact sur le monde qui nous entoure puisque ces « vêtements » sont dirigés vers l’extérieur. Le dommage causé n’est pas négligeable mais le mal essentiel est dirigé vers ceux qui sont affectés par nos paroles et nos actions. Selon le Baal Chem Tov, le Lachone Hara touche la personne visée pas seulement parce que sa réputation est atteinte mais aussi parce que les paroles prononcées ont le pouvoir de concrétiser un mal caché en elle. Il se peut que celui qui est atteint par ces paroles gardait le contrôle sur ses défauts mais en désignant verbalement ces fautes, le médisant les a exposées et leur a donné de l’ampleur.

Cependant le vêtement de la pensée a l’effet inverse. Il ne peut susciter beaucoup de ravages sur autrui car il est caché mais la mauvaise pensée a des effets dévastateurs sur la personne qui la porte en toute conscience et intentionnellement.

La raison en est que la pensée est très proche de l’âme et que donc de mauvaises pensées peuvent en arriver à ronger l’âme elle-même.

Nous comprenons donc pourquoi la Torah attribue plus de force négative à la racine du mal qu’au mal lui-même.

Il est relativement plus facile de corriger nos paroles et nos actions que nos pensées qui ont un effet plus dévastateur et requièrent donc une forme de repentance plus intense.

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QUE FAIT-ON LA VEILLE DE ROCH HA-CHANA (CETTE ANNÉE DIMANCHE 29 SEPTEMBRE 2019) ?

On ne récite ni le Ta’hanoun ni les Psaumes 20 et 86 durant la prière du matin. On ne sonne pas le Choffar, afin de marquer la diffé-rence entre la coutume (du mois d’Elloul) et l’obligation (de Roch Hachana).

En présence de dix hommes, chacun récite le texte de « Hatarat Nedarim », l’annulation des vœux, afin de ne pas commencer la nouvelle année tant qu’on n’aurait pas accompli tout ce qu’on a promis l’année précédente : en effet, à Roch Hachana, chacun promet de mieux faire. Mais quelle serait la valeur d’une telle promesse si on n’a pas tenu les promesses de l’année précédente ? Cette annulation peut se faire jusqu'à la veille de

Yom Kippour et, éventuellement en présence de trois personnes si on n'arrive pas à réunir dix personnes.

Les hommes se coupent les cheveux, s’im-mergent dans le Mikvé. On revêt les vêtements de fête car on est confiant que D.ieu jugera chacun avec miséricorde.

On augmente les dons à la Tsedaka (charité) en s’assurant que chacun a de quoi faire face aux dépenses de la fête.

Nombreux sont ceux qui se rendent au ci-metière sur les tombes des êtres chers dis-parus et des Tsadikim (Justes) afin qu’ils intercèdent en faveur de leurs descendants et de leurs fidèles.

De nos jours, on évite de jeûner et on préfère donner à la Tsedaka (charité) l’argent équiva-lent aux repas consommés (en général une somme multiple de 18).⬢

LE COIN DE LA HALACHA

UN PLUS GRAND DÉFI

Si la pensée est la racine de la parole et de l’action, les facultés intellectuelles et émotionnelles sont la racine de la pensée. Il s’ensuit donc que si notre intellect et nos émotions sont corrompus, les dégâts sont encore plus graves. C’est donc un plus grand défi encore de les corriger puisque ce sont les caractéristiques qui nous définissent, inséparables de ce que nous sommes et à la base de tout ce que nous faisons.

LE CHOFAR VA À LA RACINE

Nous pouvons désormais comprendre pourquoi la Torah fait allusion au Chofar de Roch Hachana, dans précisément la partie qui discute des racines empoisonnées du mal.

En liant le Chofar à ces racines, la Torah nous indique ce qui est nécessaire pour se débarrasser des formes les plus insidieuses du mal. Les méthodes conventionnelles échouent parce qu’elles ne s’adressent qu’à l’aspect extérieur de notre personnalité ou à des dimensions probablement cachées.

Le son du Chofar représente le cri primordial qui jaillit du tréfonds de notre âme. C’est la source (Chorèche) et la racine de tout notre être. Le Chofar est l’instrument qui creuse

profondément dans notre psychisme, en atteint le cœur puis le corrige, le polit et le transforme. C’est pourquoi le mot Chofar est lié à la racine du mot qui signifie « orner » et « embellir ».

LE GRAND PARADOXE ET LE GRAND CHOFAR

Ce qui précède s’applique au « Grand Chofar » dont nous parlent les Prophètes à propos de l’Ère Messianique. En fait l’une des raisons pour lesquelles on souffle le Chofar à Roch Hachana est pour invoquer le Grand Chofar. C’est lui, que D.ieu fait résonner dans ces moments qui nous mènent à la Délivrance ultime, qui atteint et déracine le mal et lui porte un coup fatal.

Notre rôle, dans ce processus est d’écouter le son du Chofar de Roch Hachana, la version miniature du Grand Chofar de D.ieu et de chercher profondément dans notre âme l’étincelle divine essentielle qui réside en son cœur. Cela vaincra la racine et le cœur du mal.

Alors, il est sûr que nous nous tiendrons fermement devant l’Éternel notre D.ieu et nous serons inscrits et scellés par Lui pour une bonne et douce année. Et surtout, nous serons bénis d’une année de véritable et complète Délivrance avec la venue de Machia’h !⬢

16 MOSAIC EXPRESS 

Nous allons entrer dans une nouvelle année, elle sera la 5780ème du nom. Mais gardons-nous de penser qu’il s’agit simplement d’un changement de numéro, comme une page arrachée sur un calendrier. Une année qui commence est littéralement un événement prodigieux. Car c’est, au sens strict, d’un nouveau début qu’il s’agit. Comme au premier jour de la création, une lumière nouvelle descend dans ce monde, une lumière qui n’y était jamais venue. Et son rayonnement est celui du commencement. En d’autres termes, l’univers que nous allons vivre est fondamentalement différent. Même s’il paraît à nos yeux imparfaits que nous ne faisons que poursuivre les jours, nous entrons dans une réalité nouvelle.

C’est le sens de la liturgie de Roch Hachana dans son ensemble. Nous y proclamons que D.ieu est le Roi de l’univers et nous L’implorons de bien vouloir continuer de l’être. Car, en ce jour, un combat se mène dont l’enjeu n’est rien de moins que le maintien du monde. L’année précédente, le Créateur a donné

la vitalité nécessaire à l’univers pour un an. Elle est épuisée à Roch Hachana et doit être renouvelée. Il faut que D.ieu le décide et c’est cela que nous lui demandons au son du Choffar – décidément le commandement central du jour.

Le Choffar – comme l’appel de l’enfant à son Père, comme aussi la trompette guerrière un jour de victoire. Sa sonnerie s’élève et elle brise les barrières à commencer par celles que nos propres défaillances ont élevé entre nous et D.ieu. Alors plus rien n’existe que cette relation entre le Créateur et Sa création et, écoutant la sonnerie du Choffar avec miséricorde, Il donne à chacun cette année merveilleuse dont nous rêvons tous.

Voici donc entrepris le grand voyage des fêtes de Tichri. Nous le savons : les escales seront nombreuses et chacune sera importante. Chacune apportera une œuvre nouvelle à accomplir avec sa bénédiction particulière. Nous les vivrons ensemble, pour une année bonne et douce, chargée de nos espoirs réalisés.⬢

AU COMMENCEMENT

EDITORIAL

UN MACHIA’H DANS LEQUEL TOUT LE MONDE CROIRA

Un seigneur non-Juif interrogea, un jour, un ‘Hassid : “Que feras-tu si ton Machia’h arrive et que je ne crois pas en lui ?”

Le ‘Hassid répondit sans hésiter : “Si vous ne croyez pas en lui, je n’y croirai pas non plus !”

Dans cette anecdote, une idée essentielle apparaît : la venue de Machia’h retirera tous les doutes qui peuvent exister et tout homme aura pleine conscience du nouveau temps qui aura commencé.⬢

ETINCELLES DE MACHIAH

L’office du soir se déroula sans problème et Rav Lipszyc arriva épuisé dans sa chambre d’hôtel de l’armée située non loin de là. Sa famille n’avait pas pu passer la fête avec lui. Le lendemain, il reprit la route à 7 heures du matin.

Quand il arriva devant les murs barbelés, le gardien, anxieux, courut à sa rencontre :

- Bonjour, Monsieur le rabbin. Le directeur veut vous parler !

Le directeur était de retour mais était effondré sur son fauteuil en cuir comme une marionnette inanimée. Sa voix tremblait tandis qu’il murmurait : «Faites tout ce que vous

voulez!».

Quand le directeur-adjoint entra dans le bureau, Rav Lipszyc le regarda droit dans les yeux et affirma :

- Je vous tiens responsable pour les dégâts que vous allez causer !

L’adjoint du directeur était plutôt interloqué de la tournure des événements et du ton ferme du rabbin et, penaud, déclara :

- Moi, je vous laisse faire ! Mais demain, vous vous débrouillerez avec le directeur !

A ce moment, le téléphone sonna :

- Monsieur le rabbin ! Ici John Von Hague ! Tout a été arrangé ! Bonne fête à vous !

(Continuer de la page 14) La suite de la fête se passa normalement, Rav Lipszyc put sonner le Choffar devant tous les prisonniers juifs, prier avec eux et leur distribuer tous les mets traditionnels. Quand Rav Lipszyc retrouva sa famille après deux jours de fête, le téléphone sonna :

- Monsieur le rabbin ? C’est Dr Riggs ! Comment s’est passée votre fête ?

- Très bien, sans problème, D.ieu merci !

- Je suis heureux d’entendre cela ! Mais puis-je vous demander un service ? Je vais vous donner mon numéro de téléphone personnel. En cas de problème, contactez-moi directement ! Cela évitera de déranger le Président lui-même !⬢