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Summer 2011

Sephardic Community Alliance at the JCC


Building our Future by Preserving our Past
What are you crying for?
By: Rabbi Joseph beyda
Tisha B'Av, our day of national mourning, marks a number of calamities, including the destruction of the Beit Hamikdash on two different occasions. The Mishnah in Ta'anit details five tragic events which occurred on the 9th of Av: (1) The generation who left Egypt received their decree not to enter into the Land of Israel (as a result of the sin of the spies) (2) The first Temple was destroyed (3) The second Temple was destroyed (4) The city of Beitar was captured (its inhabitants were murdered in cold blood by the Romans and their bodies were left to rot) (5) The city of Jerusalem was plowed under. To the first time reader, it seems astounding that all of these events would have taken place in the same calendar date. Could this be a coincidence? Of course, pure coincidence is not in our belief system, especially when it comes to divine involvement. In a Midrash on Parashat Shelach, our Rabbis trace the origins of this date as a time of national mourning. God selected this date in response to reaction of the People of Israel to the report of the spies. The Torah states, "and the nation cried on that night." Probably to explain the phrase, one that night, the Midrash expands, "they cried on the 9th of Av, and G-d said to them 'you cried a worthless (hinam) cry before Me, I will establish for you crying for generations,' at that time the destruction of the Beit HaMikdash was decreed." Intended to highlight the gravity of the sin of the generation of the midbar, a question arises as to the justice of Hashem's decision. As awful and ungrateful as the actions of that generation were, is it fitting that generations thousands of years later would have to suffer? Couldn't G-d have limited the punishment to that generation? Wasn't it enough that those who cried in vain did not get to enter the Promised Land? I believe we need to read the Midrash from a slightly different perspective. Perhaps G-d was not punishing Israel, but teaching them. Israel's sin was that of not appreciating what G-d had done and was doing for them. For that, they did not merit the Promised Land. However, their under-appreciation was not a result of poor character as much as it was poor perspective. G-d laments that their cries were in vain, worthless. Instead, He proclaims, there will be crying for generations. Not worthless crying, but purposeful crying. Crying is a human need. Every one of us has deep emotion welled up inside of him/her and inevitably needs to express that emotion. Occasionally, that emotion will be one of fear and sadness. Knowing how and when to appropriately express those emotions is the mark of maturity. What God was saying that fateful night in the desert was that He would ensure that Bnei Yisrael would learn how and when to cry and thereby gain this maturity. He did so by making sure that the severe punishments He would administer, which would be the result of sins of those later generations, would take place on the same date. This way, the date would turn into one in which we, as a nation, could focus on what it means to cry. Collectively, we would develop practices for mourning, lamentations for recitation, and perspective with which to view the awful events that have befallen our People. Reading the Midrash this way views Hashem as a parent, an educator, rather than as a stern and vengeful punisher. It is our responsibility then, as the children of G-d and the descendants of the generation of the midbar and those who have suffered throughout the generations, to take hold of the 9th of Av. We need to understand that the day has been selected as one on which we cry, cries of perspective and maturity. Cries that bemoan the fact that, after so many thousands of years, we still do not appreciate that which G-d has done for us and us doing for us. Cries that wail over the suffering so many of our descendants have endured so that we may live as Jews. Hopefully, G-d will hear those cries and realize that we, as a people, have matured and that we are prepared for His final redemption.

Inside this Issue


Laws of TIsha BeAv: Page 2 Rabbi Albert Setton: Page 3 Rabbi Eric Mizrahi: Pages 4 & 5 Rabbi David Tawil: Page 6 Rabbi Isaac Tawil: Page 7 Schedule & Times: Page 8

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Halacha haven- '


1. There are a number of added prohibitions on the day of from other rabbinic fast days: (washing/bathing), ( anointing), ( wearing leather shoes), ( learning Torah) and ( relations between husband and wife). These prohibitions are in common with general mourning for a loved one, and are therefore implemented on this day of national mourning for all Jewish people. ).(' ' 2. -Washing ones body with the intent to derive benefit is forbidden on , both in hot and cold water. One may not even place their finger into water for the purposes of receiving benefit from such washing. ( )'' However, when one wakes up in the morning they may wash their hands up to the knuckles for the purposes of removing the ,and by doing so are properly preparing themselves for prayers. The same goes for washing ones hands when coming out of the bathroom. 3. One who has discharge from their eyes when they wake up may use water to remove crust and dirt from eyelids and crevaces around the eye. )'(" ' ' ' 4. One who is cooking on may wash vegetables, meat and other produce without being concerned that water may go onto their hands for their intentions are not to wash their hands but the food which they are holding. ( )' 5. One whose hands are dirty from mud, dirt and the like may wash they hands to remove these substances, for such washing is not for deriving
benefit but for removing disgusting substances from ones hands. )'( ' ' '

6. are permitted to wash their hands for the purposes of performing the Mitzvah of in the afternoon (there is no during morning prayers just like in the house of a mourner), since this is not washing for personal benefit but rather for the purpose of the Mitzvah. 7. -One is forbidden from anointing themselves on . This includes moisturizers, lotions, soaps, fragrances, makeup, etc. It is not only forbidden to anoint ones whole body, but even anointing one limb is prohibited. One may use unscented deodorant to prevent from sweating since this is not anointing. Cosmetics used to heal infections, boils, warts, or other already existing skin problems are permitted. (" ' ' ) " 8. - It is forbidden for husband and wife to have relations on . According to many it is proper for husband and wife to be stringent and follow all of the just as it would be if a woman was , such as separating the beds, not touching, and even avoiding passing objects from hand to hand. ( ) . However, writes that this is an extra stringency and that one may pass objects from hand to hand and does not need to be careful from avoiding normal contact with their spouse. (It is still proper to avoid touching in areas that would normally be covered as well as hugging and kissing which is forbidden during by the )." 9. - One is forbidden from engaging in their normal learning of Torah on . However, one may study topics of sadness, such as the story of

which retells the horror of the destruction of the Temple or certain prophecies from the book of which discuss the anguish of the destruction of Jerusalem. One may also learn about the laws of mourning and select passages from the which discuss the destruction of the Temple. (That being said, one who will sit passive if they cant learn what they desire should indeed learn rather than toil in things that are not in keeping with the solemn nature of the day.) 10. - One who normally sleeps with two pillows should try to sleep with one less pillow to make himself a little more uncomfortable. 11. Sephardic custom is to sit on the floor starting from through midday of , similar to the way a mourner sits on the floor for seven days. 12. One should not greet his fellow man on ; if one desires to greet their friend it is customary to give a solemn greeting and to say, " " - May you merit in the comforting of Zion. 13. One should avoid working on the day of , as our Rabbis teach us, " ' " - One who works on the day of Tisha BeAv does not see blessing [from this work] forever. ( ): ' However, in a place where it is customary to work on this day it is permitted. (" ' ' ' ): " ' ' Still, a person should try to limit the amount of work he does, since according to law we

try to limit the amount of work done even during the nine days from to .

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THE TISHA BEAV REMEDY


BY: RABBI ALBERT SETTON
The calamities that befell Am Yisrael on the days of 17th of Tammuz and 9th of Av are outlined in Taanit (26a). Five horrific events are described for each day. On the 17th of Tammuz: 1. The were broken 2. The offering in the First Temple was terminated 3. The walls of Yerushalayim were breached during the Second Temple 4. Apostomus burnt the Torah 5. An idol was placed in the of the Temple On the 9th of Av: 1. It was decreed that the generation in the desert would not enter the Holy Land 2. The first Temple was destroyed 3. The second Temple was destroyed 4. The city of Beitar and the Jewish king fell at the hands of the Romans 5. Turnusrofus plowed the Temple mount A cursory glance at these events evokes a recollection of a familiar set of ten laws that were subdivided into two groupingsthe Ten Commandments. Whereas the classification of the two sets of five in the latter grouping is largely well known (along the lines of Man and his deity, and Man and his acquaintance), there is no self-evident demarcation between the episodes of the two fast days. However, an irrefutable delineation of the two tragic days surfaces with proper analysis. The first occurrence on each day was a direct response to the actions of Am Yisrael. The were broken because Am Yisrael was in the midst of frivolities and celebrations of a newly-crafted golden calf. The generation of the desert was denied admittance to the Holy Land only after lamenting the dreadfulness of the Holy Land. On the 17th of Tammuz, there was a breakdown in the relationship of Am Yisrael and God. The 9th of Av, though, denoted a failure in the bond between Am Yisrael and the land of Israel. The ability of Am Yisrael to sanctify time is well known. Rosh Chodesh cannot occur without the verbal expression of Bet Din, irrespective of the moons reincarnation (i.e.: a cloudy night would prevent Bet Din from heralding in the new month, even if they knew unequivocally that the birth of the new moon had already occurred). Thus, the blessing for holidays is " " -sanctified are the Jewish people and the times, firstly mentioning the holiness of Am Yisrael, who then proceed to consecrate the times of the holidays. In a much similar albeit tragic fashion, Am Yisrael qualified the days of the 17th of Tammuz and the 9th of Av. Henceforth, all events that embodied the weakening of the link of Am Yisrael and God would manifest themselves on the 17th of Tammuz, whereas the 9th of Av would serve to epitomize the disparate link of Am Yisrael and their country. Therefore all of the five events on the 17th of Tammuz are uncannily analogous. The breaking of the ,burning of the Torah, placement of an idol in the Temple, cessation of the daily offering, and the entry of non-Jewish legions into Gods city-- all reflect a deterioration of Am Yisraels position as Gods chosen people. An obvious remedy for these calamities is the strengthening of our study of Torah and connection to " ," our father in the Heavens. On Tisha Beav, however, the conduit for expression of repentance will be palpably divergent. We do not need to mend our connection with God (hopefully we have successfully done so on 17th of Tammuz and the three weeks in between). We now must apply our efforts into acquiring a love for the land which we rejected many years ago. We must strive for an enduring, undeviating adoration of the land. It cannot be based on trivial substances that one may often experience as a tourist on vacation. Shawarma in lafas, delectable fruit and fresh baked bread cannot constitute the foundation of our connection to the land. " " - love rooted in transitory objects cannot endure; rather, it is requisite for the underpinnings of our emotions to be entrenched in a more profound essence. A veritable comprehension of the land of Israel will guide us towards the foundations of the authentic sentiments one must have towards the Holy Land. At its core, Israel is a land of , holiness. It is the land from which God chose to emanate his glory. It is the only country that experiences the constant supervision of God. Only there, can one truly experience the ultimate spiritual existence as mandated by the Torah. The yearning for a life of and holiness must anchor our sentiments towards the land of Israel. If this tenet is at the forefront of our ruminations about the Holy Land, and the crux of our prayers, then the day of Tisha BeAv will be newly consecrated. No longer will it symbolize our attachment to the land of Israel. Instead, it will signify the unyielding bonds between Hashem, Am Yisrael, and Eretz Yisrael.

" ' "

THIS SPECIAL BULLETIN IS DEDICATED IN HONOR OF THE SOLDIERS OF THE ISRAELI DEFENSE FORCES BY THE MEMBERS OF THE ILEAD PROGRAM 2011

Summer 2011

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The loss- the new beginning By: Rabbi eric mizrahi


It is said in the Talmud Yerushalmi: Every generation that the Bet Hamikdash is not rebuilt, it is as if it was newly destroyed during that generation. This is a very powerful statement from the Talmud. If a generation does not build up enough merit or to affect the geopolitical and religious landscape of the world in a positive way, to usher a demand for the building of the Bet Hamikdash, it is as if the Bet Hamikdash was destroyed during that generation. And if your mind cannot grapple around the idea of moving the current mosque that sits on Har Habayit to build the third Bet Hamikdash, I would tell you, that if we were the right type of Jews, doing our most in this world, being an example for all mankind, it would be the Arabs who would come to us, and ask us to help them move the mosque to build the Bet Hamikdash. The temple was a source of worship for all. The temple is a source of worship for all. It was never a Shul as we know our Shuls today, but rather a house of worship for the entire world. It is difficult to associate the loss of the temple to our generation. In our times, many of you recall the World Trade Center. I use it as an easy reference, because for me, that was a traumatic day. I used to work half a block from the towers. On that horrible morning, day turned to night, light into dark, life into death. We were left with a gaping hole in the NY skyline that served as a constant reminder of that act of terrorism. Historically, the ninth of Ab was a day of tragedy. During the time of the second temple, starting from the 17th of Tammuz, the Romans breached the walls of Jerusalem. For the next three weeks, men, women and children fought in hand-tohand combat, repelling a Roman army from reaching the Temple. Unfortunately, on the 9th of Ab, the walls of the Bet Hamikdash were breached and set aflame to burn on the 9th and 10th Ab (1,943 years ago).We fast on the 9th of Ab to commemorate the beginning of this destruction. However, the destruction of the second temple was not the only calamity to befall our nation on this sad day. Years earlier, the first temple was also devastated on the ninth day of Ab by the Babylonians. In fact, the tentacles of this sad day extend themselves through time, and reach the more modern era, as the expulsion from Spain was on the 9th of Ab in 1492. This was an unprecedented time of assimilation and tragedy for the Jewish people. (In addition, many historians approximate the start of the first World War as beginning around the 9th of Ab.)
When we look at the first Tisha BeAb in our history, meaning the first time this day took a sad turn, we find ourselves in the time of Moshe Rabeinu, soon after the great Exodus from Egypt. The nation prodded Moshe Rabeinu to send spies to take a gauge of the land of Israel. Upon their return, the spies gave a negative report. Bnei Yisrael began to cry. As we read in the Talmud Bavli in Masechet Taanit: . : . : ). - . ( That night all the members of the community raised their voices and wept aloud. Rabbah said in the name of Ribbi Yohanan: That night was the night of the 9th of Ab. Hashem said to them: you are crying for no reason, I will establish for you this night to be a crying for generations. We are given a terrifying prospect here in the Talmud. Because Bnei Yisrael cried in vain that faithful night, buying into the fear and desolation that the spies were selling, Hashem punished them and us. Not only were they punished never to enter the land of Israel, but the night of the 9th of Ab was set and destined to be a night of crying and sadness for their descendants (us). The consequence of the spies did not end. This begs the question, what was the sin of the spies? Lets quickly revisit the verses that give us their report: :() () : () : () : () :
25 26

At the end of forty days they returned from exploring the land. They came back to Moses and Aaron and the whole Israelite community at Kadesh in the Desert of Paran. There they reported to them and to the whole assembly and showed them the fruit of the land. 27 They gave Moses this account: We went into the land to which you sent us, and it does flow with milk and honey! Here is its fruit.

Summer 2011
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PIRKEI AVOT PEARLS-


There were multiple problems with the report of the spies. First, when Hashem created the world, the Gemara tells us that he looked into the Torah, and then created the world. And how did Hashem actually create the world? As we read in Bereishit, Hashem created the world with His speech: ' . Hashem first looked, and then spoke- the eye before the mouth ( .)The sin of the spies was that they spoke of details that they did not see. They did not clearly see what was in Israel and then speak, but rather they spoke, and created a bad name of the land of Israel. On Tisha BeAb, we read Megilat Eicha. The main part of the Megilah, the first 4 chapters, all follow an order of the Hebrew alphabet, each verse beginning with a letter alphabet in order. However in chapters 2-4 there is one change; the letter ayin comes after the letter peh ,which is incorrect in the Hebrew alphabet. We can explain that this change is hinting to the sin of the spies, putting their or ,or their mouths, before their ,or their eyes. Secondly, the spies saw everything in a negative light. We can see an example of this when we look at Birkat Hamazon, specifically the blessing of , that was written by Yehoshua Bin Nun. The blessing states: , ' ' Now, we have seen before in the Torah, the land of Israel referred to as - when Hashem spoke to Moshe in the very beginning, commanding him to go to Israel and take Bnei Israel out of bondage: () ' : () :
7

But the people who live there are powerful, and the cities are fortified and very large. We even saw descendants of Anak there. 29 The Amalekites live in the Negev; the Hittites, Jebusites and Amorites live in the hill country; and the Canaanites live near the sea and along the Jordan.

basically undid all that they originally said. That is the point of their sin. However, we can ask ultimately, they did use the phrase , which means that the land of Israel is a place of flowing honey. Why is that inherently bad? The Maharsha in Masechet Baba Batra gives us a new light as to the sin of the spies which has a tremendous lesson for us today. The Gemara there says: ": " ): , ( This Gemara teaches us that one cannot take out of the land of Israel food that life is dependent on. For example, one cannot take out wheat or barely, wines or oils from the land of Israel, for fear of minimizing the vital produce of Israel for its inhabitants. It is on this point that the Maharsha explains: . " ' ' " ' The Maharsha above says (basically) that there was ill will from the spies even in saying . They were telling the people and showing them that these are the fruit of the land, grapes and pomegranates, but the vital fruit, the fruit the Gemara speaks of, the necessities of life, flour and oil, Israel does not have! This was the sin of the spies. They did not see the actual blessings of the land of Israel, and that it actually does have all that one needs to live. Indeed, the Torah in Sefer Bamidbar, after the incident of the spies, begins discussing the laws of - the pouring of wine on altar, and ,the mealoffering and , the Mitzvah to separate a part of the dough when baking bread- stressing that Israel is actually rich in these vital necessities. And so we reflect this Tisha Beab about the sin of the spies that started this long quantum- entangled day of sadness, and even start to mourn positively, showing our resilience. I have seen in the last 15 years, Tisha Beab evolving into a day where people discuss and watch videos about the Bet Hamikdash, and how it was a beacon of light for the entire world. As the day winds down, there is a sense of hope and optimism. We begin singing the end of Minha in the tunes of the High Holidays, in anticipation of these great days ahead. We are moving ever closer to Tishba BeAb becoming a Yom Tob and a day of

The LORD said, I have indeed seen the misery of my people in Egypt. I have heard them crying out because of their slave drivers, and I am concerned about their suffering. 8 So I have come down to rescue them from the hand of the Egyptians and to bring them up out of that land into a good and spacious land, a land flowing with milk and honeythe home of the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites. Here, we see the term used right next to the term, . We expect Yehoshua in the blessing of in the Birkat Hamazon to include that phrase also. However, he does not. Why? Because the spies used the term negatively, Yehoshua could not use that term in the blessing. Third, when looking at the verses above, most commentators say that once the spies used the term however, they

happiness. Beezrat Hashem, we continue to move in this direction, leading the world in morality and spirituality, ushering a time when we have the financial and political power to build the third temple. We must continue our work- on ourselves and on our community, Amen.

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...
By: Rabbi David Tawil
One of the more famous ,lamentations, which we read on the day of , contrasts the glory and miraculous nature of the exodus from Egypt with the devastation and gloom of the destruction of Jerusalem and the subsequent exile to Babylonia. The author bases his lamentation on the , a Midrashic book which discusses many of the open miracles God performed to release the Jewish people from bondage, and uses these to make moving comparisons with the exile of the first Temple.

"" ' -- . -- The appearance of the glory of God as a consuming fire before me-- when I went forth from Egypt; but a sharpened sword drawn for slaughter-- when I went forth from Jerusalem. "" -- . -- Rejoicing and salvation, and blast of trumpets-- when I went forth from Egypt; but the cries of infants together with the groans of the slain-- went I went forth from Jerusalem.
This lamentation hits the very core of what the day of is about; yet it is still puzzling why we wish to mention such miracles and glory days at a time of such sadness and misery? Are we trying to make ourselves feel bad about what we lost or is there an underlying message that the poet is trying to convey with these comparisons? The : recounts a story that may shed light on this quandary. The story is told about ( Rabbi Yochanan ben Zakai) who was the leader of the Jewish people during the time of the destruction of the Temple, and the rebuilder of Torah in the years following the exile from Jerusalem. One day "was traveling with his students when he witnessed a woman digging through animal excrement looking for undigested pieces of barley that she could eat. When the woman saw "approaching she covered herself and approached him: Rabbi, can you please give me something to support myself? The Rabbi answered her: The daughter of whom are you? She answered: I am the daughter of ( Nakdimon the son of Gurion). The Rabbi looked at his students and said: I remember signing this womens in which it was determined that she would be given thousands of gold coins from the house of her father in addition to what was given to her by her husband. The Rabbi then cried and exclaimed: " , - , - " , Praiseworthy is the nation of Israel-- when they are performing the will of God there is no nation in the world that can touch them; and when they are not performing the will of God, He gives them over to the hands of the lowliest nations, and not just to them but to the animals of such low people as well. The ( "Maharal) asks a similar question to that which we asked above: why at such a sad time does "praise the Jewish people? He answers that it was at this moment that "realized something astonishing about the relationship of the Jewish people towards God, and that was that the Jewish people do not live on middle ground with God. The Jewish people are either at the top of the mountain or in the bottom of the valley, but we cant be anywhere in between. As the chosen people it is our job to rise to the top of the world, the beacon of light that shines onto the other nations; at the same time, when we do not rise above others we fall to the depth, to sink to behavior lower than that of animals. This has been consistent throughout the history of the Jewish people, from slavery in Egypt, until the most recent horrors of the Holocaust, God does not settle for mediocrity. It is for this reason that the Jewish people are compared to the stars in the sky and the dust of the Earth-- we either reach the heights of the stars or the depth of the sand. This revelation in the eyes of "was worth praising and could only be recognized at a time of despair and devastation. This is the message behind the lamenters contrast between the exodus from Egypt, and the exile from Jerusalem. It strengthens this message to us that we can only be in one of two levels and nothing in between. If we internalize this message when reading this poem we can hopefully shoot ourselves to the stars and climb out of the depths in which we currently reside. " -" May we merit in the comforting of Zion.

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Rejecting the covenant


By: Rabbi Isaac Tawil
Many terrible tragedies have happened to our nation over the years on Tisha Bav: the destruction of both our temples, the Bar Kochba rebellion was crushed, the passing of the edicts for the expulsions from both England and Spain, as well as the Warsaw Ghetto being liquidated. While it is true that our focus will be on mourning the loss of our holy temple, the day is incomplete if we dont understand what led us astray as a nation and how we contributed to our own pain, sorrow and extension of this long exile. Despite all of the tragic events that have fallen out on Tisha Bav, I think the key to recognizing the message of the day lies in understanding the episode of (the sin of the spies) which also, as our rabbis also tell us, happened on the eve of Tisha Bav (Taanit 29A, Sanhedrin 104B). We see that after the spies bring back a negative report about Eretz Yisrael to Moshe and the entire Jewish nation, God wanted to eradicate Benei Yisrael and start over with just Moshe: " " - I will smite them with a plague and you will inherit them and I will make you into a great nation (Bemidbar: 14: 12). Moshe defends the nation by saying: ..." ' " Then Egypt will hearhe from whose midst You brought up this nation with your power; Because God lacked the ability to being this people to the land that He had sworn to give them, He slaughtered them in the desert. Our Rabbis ask: Why didnt Moshe use the same defense he used the last time God threatened to destroy the Jewish people by the sin of the golden calf? After the sin of the Golden calf, Moshe tries to placate God by saying: Remember the promise you made to Abraham, Yishak and Yaakob your servants. Multitudes will come from them and they will inherit the land forever. (Shemot: 32:13) God listens immediately and does not destroy the nation. If Moshe knew that this was a great argument, worthy of saving the entire nation from a sin of this magnitude, why not use it again here by the spies? Why risk using a different argument? The sin of the spies was much more than a case of speaking Lashon Hara about Eretz Yisrael; it was the nation rejecting the merit of their forefathers. What made Benei Yisrael special was the fact that they were the children of Abraham, Yishak and Yaakov who were promised the land. Once you desecrate the land by speaking badly about it, your claim to the land has been broken. Its like a professional athlete who is unhappy with his current contract publicly bashing his current organization. Then, after not getting an offer from any other team, he decides he wants to come back to the very same team he publicly degraded. It cant happen- he already burned that bridge. That is why Moshe has to use a different defense than the promise of receiving the land that was given to the forefathers for it cannot work anymore. The sin of the spies was abandoning and rejecting that which God had given us. The theme of Tisha Bav is to understand that we too have abandoned and rejected what God has given us; his holy Torah. In turn, the Shechina (divine presence) has also rejected and abandoned us. These themes are hinted to all throughout the poetry in the ( lamentations) and in Megilat Eicha; A scorned lover, an abandoned wife, orphaned children, and a desolate city that was once great. Tisha Bav is about taking that uncomfortable look in the mirror and saying Am I following the ways of Gods Torah? We want God to give us wealth, yet when it comes to money our respect for people often goes out the window and we may even violate the laws of theft in our business practices. We want our prayers to be answered, yet we fail to concentrate in our prayers, continue to talk in Shul on Saturday and we dont even show up during the week. We want people to respect our level of observance and our views on Torah, yet we dont hesitate to criticize anyone who doesnt think EXACTLY like we do. As long as we keep rejecting the way the Torah commanded us to relate to people and God himself, Gods presence will never fully dwell among us. This Tisha Bav, let us take that good hard look in the mirror and accept upon ourselves the ways of the Torah so that Hashem will accept us once again and dwell among our holy nation on the level he once did.

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Night: August 8 Minha: 6:00 p.m. Stop Eating: 7:54 p.m. Arbit: 8:15 p.m. Day: August 9th First Minyan Shaharit: 7:30 a.m. H.S. Minyan: 9:00 a.m. Minha: 7:30 p.m. Fast Ends: 8:28 p.m.

th

TISHA BEAV PROGRAM AT THE J.C.C.


This year we are proud to feature an array of classes and lectures from some of the finest Rabbanim and teachers throughout the community. These classes are sponsored by the Sephardic Community Alliance in conjunction with the Allegra Franco Sephardic Womens Teachers College and the Sephardic Rabbinical College. We encourage all to attend to make this solemn day more meaningful. In this merit we hope that the day of Tisha BeAv will become a day of happiness and celebration for Am Yisrael. Womens Classes 11:00- 12:00: Rabbi Richard Tobias 12:05- 1:05: Mrs. Vivien Hidary 1:10- 2:10: Mrs. Miriam Tawil Open Classes 2:15- 3:15: Rabbi Joseph Beyda 3:20- 4:20: Rabbi Moses Haber 4:25- 5:25: Rabbi Isaac Tawil 5:30- 6:30: Mr. Ricky Cohen 6:35- Minha: Rabbi Harold Sutton Youth Learning Program Girls 11:00-12:00: Grace Timsit (7th & 8th Grade) 12:05-1:05: Marie Levy (7th & 8th Grade) 1:10- 2:10: Ariella Falack (5th & 6th Grade) 2:15- 3:15: Adele Chabot (3rd & 4th Grade) Boys 11:00-12:00: Ephraim Setton (2nd & 3rd Grade) *** Classes will be held in the Axelrod Theatre of the J.C.C. on Grant Avenue

August 12 & 13
Candle-lighting: 7:40 p.m. 92:8 : a.m. Minha: 7:10 p.m. Shabbat Ends: 8:38 p.m.

August 19 & 20
Candle-lighting: 7:31 p.m. 33:8 : a.m. Minha: 7:00 Shabbat Ends: 8:29 p.m. ***Hatarat Nedarim following Arbit

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