Adolf Hitler was a fan of the Passion Play at Oberammergau, which he praised for its convincing portrayal of the "menace of Jewry," although it is interesting that the character Hitler finds most admirable in the Passion Play is not Jesus, but Pilate. In 2004 in the wake of Mel Gibson’s movie, a Jew offered the world an apology on behalf of all Jews, living and dead, expressing "profound remorse" for killing “the Savior of Man.”
Why is the story of the Passion or Death of Jesus so important today? We all arrive in the first decade of the 21st century carrying a good deal of baggage, full of articles that we recognize and some articles we do not recognize and of which we are, perhaps, not very proud.
Understanding the nature of that “baggage” is the purpose of a course being taught at Temple Beth Shalom by Rabbi Merrill Shapiro on Wednesday morning June 4th, 11th and 18th from 11 a.m. until 12 noon. All are welcome to attend, participate and react to the material, the stories of the Gospel accounts of Jesus’ last hours from the Gospel accounts themselves. The course, entitlted “A Rabbi Reads the Gospels: The Accounts of the Death of Jesus of Nazareth” is aimed at fostering the beginning of understanding of the two thousand year history of often troubled relations between Christians and Jews.
Deicide is the killing of a god. In the context of Christianity, deicide refers to theresponsibility for the death of Jesus. The accusation of Jews in deicide has been the most powerful warrant for antisemitism by Christians. Though not part of Roman Catholic dogma, many Christians, including members of the clergy, held the Jewish people under aantisemitic cannard to be collectively responsibile for killing Jesus. According to this interpretation, both the Jews present at Jesus’ death and the Jewish people collectively and for all time had committed the sin of deicide, or God-killing. This charge of deicide and all direct and indirect antisemitism was ruled wrong by the Second Vatican Council in 1962 and most Christians have followed suit since.
According to Ohio State University Profesor Jeremy Cohen, "[e]ven before the Gospels appeared, the apostle Paul (or, more probably, one of his disciples) portrayed the Jews as Christ's killers. But though the Christian Scripture clearly looks to the Jews as responsible for the death of Jesus, Paul and the evangelists did not yet condemn all Jews, by the very fact of their Jewishness, as murderers of God and his messiah. That condemnation, however, was soon to come."
Recall the words of the "golden-tongued" St. John Chrysostom (344-407 A.D.), which were uttered not among a small gathering of learned clerics, but were flung from the pulpit in Antioch for all Christians to hear, both there in that heavily Jewish city, and also reverberating through all the subsequent centuries of Christian antisemitic preaching. He thundered that Jews are the "most miserable of all men . . . . lustful, rapacious, greedy, perfidious bandits. . . . inveterate murderers, destroyers, men possessed by the devil. . . .whom debauchery and drunkenness have given them the manners of the pig and the lusty goat. They know only one thing, to satisfy their gullets, get drunk, to kill and maim one another. . . . they have surpassed the ferocity of wild beasts, for they murder their offspring and immolate them to the devil." As to Judaism, symbolized by the synagogue, it is "an assembly of criminals . . . a den of thieves . . . a cavern of devils, an abyss of perdition . . . . far from venerating the synagogue because of the books it contains, hold it in hatred and aversion for the same reason. . . . hate the synagogue precisely because it has the law and prophets. I hate the Jews also because they outrage the law" (Migne, PG, 38, 843-942).
Friday, May 23, 2008
Tuesday, May 20, 2008
Dozens Gather at Beth Shalom to Break World Record
As voices around the world gathered in central locations, precisely at 10:50 p.m. Tel Aviv time on the sixtieth anniversary of the founding of the modern State of Israel, fifty four individuals gathered at Temple Beth Shalom in Palm Coast to sing the Jewish State’s national anthem, Hatikva, The Hope! The event was photographed, the participants signing in and pictures, sign-in sheets and an affidavit sworn out by Rabbi Merrill Shapiro attesting to the local event were sent to Israel as part of an attempt to establish the Guinness Book of World Records effort for the greatest number of people singing a national anthem all at one time. The Flagler County Jewish Community mustered 54 people to join the effort as Israel celebrates the passage of 60 years since the State was declared in Tel Aviv on May 14, 1948.
Hatikva (The hope) is the ultimate expression of Jewish longing for freedom in Zion and Jerusalem, the land of our forefathers.Throughout history, Jews everywhere have sung Hatikva in times of both joy and hardship. Judaism is not just a religion; it is a comradeship of a people. There is no other religion in the world with a unifying song like Hatikva. The Live Hatikva project, as the effort was called, aimed to introduced Israel's national anthem to Jews all over the world, to convey its contents and significance, and to encourage people to sing.
On the eve of Israel's 60th Independence Day, Jewish communities around the world world united in a "first of its kind" event. A Jewish solidarity act to strengthen a sense of belonging.
Hatikvah (Hebrew: הַתִּקְוָה, The Hope; Arabic: هاتكفا), sometimes styled HaTikva(h), is the Israeli national anthem. The anthem was written by Naftali Herz Imber, a secular Galician Jew, who moved to Palestine in the early 1880s. The anthem's underlying message is about "hope," the wish of the Zionists that they would someday attain national independence in the Land of Israel. It is one of the very few national anthems set in a minor key.
It is the Song of the Jewish People and everyone that is of the religion when singing should have their head high at sing with their hearts. In rememberance of all the people that have fought to fight for the Israeli nation and that have lost their lives
The text of Hatikvah was written by the Galician-Jewish poet Naftali Herz Imber in Zolochiv (Ukraine) in 1878 as a nine-stanza poem named Tikvatenu (“Our Hope”). It was supposed to be an expression of his thoughts and feelings following the construction of one of the first Jewish settlements in Israel, Petah Tikva. Published in Imber's first book, Barkai (Hebrew: ברקאי, English: "morning star") the poem was subsequently adopted as the anthem of Hovevei Zion and later of the Zionist Movement at the First Zionist Congress in 1897. The melody (of folk origin) was arranged by Samuel Cohen, an immigrant from Moldavia. The text was later revised by the settlers of Rishon LeZion, subsequently undergoing a number of other changes.
When the State of Israel was declared in 1948, HaTikvah was unofficially proclaimed the national anthem. It did not become the official anthem until November 2004, when it was sanctioned by the Knesset in an amendment to the “Flag and Coat-of-Arms Law” (now called “The Flag, Coat-of-Arms, and National Anthem Law”).
In its modern rendering, the text of the anthem includes only the first stanza and refrain of the original poem. The most significant element in the additional stanzas (in addition to the hope of returning to Zion, a hope being seen as fulfilled) is the establishment of a sovereign and free nation in Eretz Yisrael. The melody for Hatikvah is based on “La Mantovana”, a 16th century Italian song. Its earliest known appearance in print was in early 17th-century Italy as “Ballo di Mantova.” This melody gained wide currency in Renaissance Europe, being recorded variously as the Spanish hymn “Virgen de la Cueva” (“Virgin of the Cave”); the Sephardi melody for the Hallel prayer; the Yiddish folk song “ the Prayer for the Dew,” the Polish folk song “Pod Krakowem,” a Swedish folksong Ack, Värmeland; and as the Ukrainian “Kateryna Kucheryava.”. This melody had been famously used by Czech Bedřich Smetana in his symphonic poem celebrating Bohemia, "Má vlast", as "Vltava" (Die Moldau)
The modern adaptation of the music for Hatikvah is assumed to be composed by Samuel Cohen in 1888. He himself recalled many years later that he had adapted the melody from a Romanian folk-song, possibly “Carul cu boi” (“Carriage with Oxen”) which shares many structural elements with Hatikvah.
Hatikvah is written in a minor key, which is often perceived as mournful in tone and thus rarely used in national anthems. However, as the title (“The Hope”) and the words suggest, the import of the song is uplifting and optimistic in spirit. Below is the current text (first stanza and the amended refrain of the original nine-stanza poem) in Hebrew, along with a transliteration and translation.
Kol od baleivav p'nimah
Nefesh y'hudi homiyah
Ulfa'atei mizrach kadimah
Ayin l'tziyon tzofiyah
As long as in the heart, within,
A soul of a Jew is yearning,
And to the edges of the East, forward,
An eye gazes towards Zion,
Od lo avdah tikvateinu
Hatikvah bat sh'not alpayim
Lihyot am chofshi b'artzeinu
Eretz tziyon viyrushalayim Our hope is not yet lost,
The hope of two thousand years,
To be a free nation in our land,
The land of Zion and Jerusalem.
Some people compare the first line of the refrain, “Our hope is not yet lost” to the opening of the Polish national anthem, Poland is not yet Lost (Jeszcze Polska nie zginęła) or to the Ukrainian national anthem Ukraine has not yet Perished (Ще не вмерла Україна, Šče ne vmerla Ukraïna). However, this line is considered to be a Biblical allusion to Ezekiel’s “Vision of the Dried Bones” (Ezekiel 37: “...Behold, they say, Our bones are dried, and our hope is lost”), describing the despair of the Jewish people in exile, and God’s promise to redeem them and lead them back to the Land of Israel.There is however no proof for this connection, and the Polish allusion is obviously much more convincing given Imber's background.
Hatikvah is relatively short; indeed it is a single complex sentence, consisting of two clauses. The subordinate clause posits the condition (“As long as...A soul still yearns...And...An eye still watches...”), while the independent clause specifies the outcome (“Our hope has not yet been lost...To be a free nation in our own homeland”).
Hatikva (The hope) is the ultimate expression of Jewish longing for freedom in Zion and Jerusalem, the land of our forefathers.Throughout history, Jews everywhere have sung Hatikva in times of both joy and hardship. Judaism is not just a religion; it is a comradeship of a people. There is no other religion in the world with a unifying song like Hatikva. The Live Hatikva project, as the effort was called, aimed to introduced Israel's national anthem to Jews all over the world, to convey its contents and significance, and to encourage people to sing.
On the eve of Israel's 60th Independence Day, Jewish communities around the world world united in a "first of its kind" event. A Jewish solidarity act to strengthen a sense of belonging.
Hatikvah (Hebrew: הַתִּקְוָה, The Hope; Arabic: هاتكفا), sometimes styled HaTikva(h), is the Israeli national anthem. The anthem was written by Naftali Herz Imber, a secular Galician Jew, who moved to Palestine in the early 1880s. The anthem's underlying message is about "hope," the wish of the Zionists that they would someday attain national independence in the Land of Israel. It is one of the very few national anthems set in a minor key.
It is the Song of the Jewish People and everyone that is of the religion when singing should have their head high at sing with their hearts. In rememberance of all the people that have fought to fight for the Israeli nation and that have lost their lives
The text of Hatikvah was written by the Galician-Jewish poet Naftali Herz Imber in Zolochiv (Ukraine) in 1878 as a nine-stanza poem named Tikvatenu (“Our Hope”). It was supposed to be an expression of his thoughts and feelings following the construction of one of the first Jewish settlements in Israel, Petah Tikva. Published in Imber's first book, Barkai (Hebrew: ברקאי, English: "morning star") the poem was subsequently adopted as the anthem of Hovevei Zion and later of the Zionist Movement at the First Zionist Congress in 1897. The melody (of folk origin) was arranged by Samuel Cohen, an immigrant from Moldavia. The text was later revised by the settlers of Rishon LeZion, subsequently undergoing a number of other changes.
When the State of Israel was declared in 1948, HaTikvah was unofficially proclaimed the national anthem. It did not become the official anthem until November 2004, when it was sanctioned by the Knesset in an amendment to the “Flag and Coat-of-Arms Law” (now called “The Flag, Coat-of-Arms, and National Anthem Law”).
In its modern rendering, the text of the anthem includes only the first stanza and refrain of the original poem. The most significant element in the additional stanzas (in addition to the hope of returning to Zion, a hope being seen as fulfilled) is the establishment of a sovereign and free nation in Eretz Yisrael. The melody for Hatikvah is based on “La Mantovana”, a 16th century Italian song. Its earliest known appearance in print was in early 17th-century Italy as “Ballo di Mantova.” This melody gained wide currency in Renaissance Europe, being recorded variously as the Spanish hymn “Virgen de la Cueva” (“Virgin of the Cave”); the Sephardi melody for the Hallel prayer; the Yiddish folk song “ the Prayer for the Dew,” the Polish folk song “Pod Krakowem,” a Swedish folksong Ack, Värmeland; and as the Ukrainian “Kateryna Kucheryava.”. This melody had been famously used by Czech Bedřich Smetana in his symphonic poem celebrating Bohemia, "Má vlast", as "Vltava" (Die Moldau)
The modern adaptation of the music for Hatikvah is assumed to be composed by Samuel Cohen in 1888. He himself recalled many years later that he had adapted the melody from a Romanian folk-song, possibly “Carul cu boi” (“Carriage with Oxen”) which shares many structural elements with Hatikvah.
Hatikvah is written in a minor key, which is often perceived as mournful in tone and thus rarely used in national anthems. However, as the title (“The Hope”) and the words suggest, the import of the song is uplifting and optimistic in spirit. Below is the current text (first stanza and the amended refrain of the original nine-stanza poem) in Hebrew, along with a transliteration and translation.
Kol od baleivav p'nimah
Nefesh y'hudi homiyah
Ulfa'atei mizrach kadimah
Ayin l'tziyon tzofiyah
As long as in the heart, within,
A soul of a Jew is yearning,
And to the edges of the East, forward,
An eye gazes towards Zion,
Od lo avdah tikvateinu
Hatikvah bat sh'not alpayim
Lihyot am chofshi b'artzeinu
Eretz tziyon viyrushalayim Our hope is not yet lost,
The hope of two thousand years,
To be a free nation in our land,
The land of Zion and Jerusalem.
Some people compare the first line of the refrain, “Our hope is not yet lost” to the opening of the Polish national anthem, Poland is not yet Lost (Jeszcze Polska nie zginęła) or to the Ukrainian national anthem Ukraine has not yet Perished (Ще не вмерла Україна, Šče ne vmerla Ukraïna). However, this line is considered to be a Biblical allusion to Ezekiel’s “Vision of the Dried Bones” (Ezekiel 37: “...Behold, they say, Our bones are dried, and our hope is lost”), describing the despair of the Jewish people in exile, and God’s promise to redeem them and lead them back to the Land of Israel.There is however no proof for this connection, and the Polish allusion is obviously much more convincing given Imber's background.
Hatikvah is relatively short; indeed it is a single complex sentence, consisting of two clauses. The subordinate clause posits the condition (“As long as...A soul still yearns...And...An eye still watches...”), while the independent clause specifies the outcome (“Our hope has not yet been lost...To be a free nation in our own homeland”).
Wednesday, May 7, 2008
Calendar
Thu 18-Jun-2009 26th of Sivan, 5769
Fri 19-Jun-2009 27th of Sivan, 5769
Fri 19-Jun-2009 Candle lighting: 8:09pm
8 p.m. Friday Evening Services at Temple Beth Shalom
Sat 20-Jun-2009 28th of Sivan, 5769
Sat 20-Jun-2009 Parashat Sh'lach
9:15 a.m. Shabbat Morning Services at Temple Beth Shalom
Sat 20-Jun-2009 Havdallah (72 min): 9:39pm
Sun 21-Jun-2009 29th of Sivan, 5769
Mon 22-Jun-2009 30th of Sivan, 5769
Mon 22-Jun-2009 Rosh Chodesh Tamuz
Tue 23-Jun-2009 1st of Tamuz, 5769
Tue 23-Jun-2009 Rosh Chodesh Tamuz
Wed 24-Jun-2009 2nd of Tamuz, 5769
Thu 25-Jun-2009 3rd of Tamuz, 5769
Fri 26-Jun-2009 4th of Tamuz, 5769
Fri 26-Jun-2009 Candle lighting: 8:10pm
8 p.m. Friday Evening Services at Temple Beth Shalom
Sat 27-Jun-2009 5th of Tamuz, 5769
Sat 27-Jun-2009 Parashat Korach
9:15 a.m. Shabbat Morning Services at Temple Beth Shalom
Sat 27-Jun-2009 Havdallah (72 min): 9:41pm
Sun 28-Jun-2009 6th of Tamuz, 5769
Mon 29-Jun-2009 7th of Tamuz, 5769
Tue 30-Jun-2009 8th of Tamuz, 5769
Wed 01-Jul-2009 9th of Tamuz, 5769
Thu 02-Jul-2009 10th of Tamuz, 5769
Fri 03-Jul-2009 11th of Tamuz, 5769
Fri 03-Jul-2009 Candle lighting: 8:11pm
8 p.m. Friday Evening Services at Temple Beth Shalom
Sat 04-Jul-2009 12th of Tamuz, 5769
Sat 04-Jul-2009 Parashat Chukat-Balak
9:15 a.m. Shabbat Morning Services at Temple Beth Shalom
Sat 04-Jul-2009 Havdallah (72 min): 9:41pm
Sun 05-Jul-2009 13th of Tamuz, 5769
Mon 06-Jul-2009 14th of Tamuz, 5769
Tue 07-Jul-2009 15th of Tamuz, 5769
Wed 08-Jul-2009 16th of Tamuz, 5769
Thu 09-Jul-2009 17th of Tamuz, 5769
Thu 09-Jul-2009 Tzom Tammuz
Fri 10-Jul-2009 18th of Tamuz, 5769
Fri 10-Jul-2009 Candle lighting: 8:10pm
8 p.m. Friday Evening Services at Temple Beth Shalom
Sat 11-Jul-2009 19th of Tamuz, 5769
Sat 11-Jul-2009 Parashat Pinchas
9:15 a.m. Shabbat Morning Services at Temple Beth Shalom
Sat 11-Jul-2009 Havdallah (72 min): 9:40pm
Sun 12-Jul-2009 20th of Tamuz, 5769
Mon 13-Jul-2009 21st of Tamuz, 5769
Tue 14-Jul-2009 22nd of Tamuz, 5769
Wed 15-Jul-2009 23rd of Tamuz, 5769
Thu 16-Jul-2009 24th of Tamuz, 5769
Fri 17-Jul-2009 25th of Tamuz, 5769
Fri 17-Jul-2009 Candle lighting: 8:08pm
8 p.m. Friday Evening Services at Temple Beth Shalom
Sat 18-Jul-2009 26th of Tamuz, 5769
Sat 18-Jul-2009 Parashat Matot-Masei
9:15 a.m. Shabbat Morning Services at Temple Beth Shalom
Sat 18-Jul-2009 Havdallah (72 min): 9:38pm
Sun 19-Jul-2009 27th of Tamuz, 5769
Mon 20-Jul-2009 28th of Tamuz, 5769
Tue 21-Jul-2009 29th of Tamuz, 5769
Wed 22-Jul-2009 1st of Av, 5769
Wed 22-Jul-2009 Rosh Chodesh Av
Thu 23-Jul-2009 2nd of Av, 5769
Fri 24-Jul-2009 3rd of Av, 5769
Fri 24-Jul-2009 Candle lighting: 8:05pm
8 p.m. Friday Evening Services at Temple Beth Shalom
Sat 25-Jul-2009 4th of Av, 5769
Sat 25-Jul-2009 Parashat Devarim
Sat 25-Jul-2009 Shabbat Hazon
9:15 a.m. Shabbat Morning Services at Temple Beth Shalom
Sat 25-Jul-2009 Havdallah (72 min): 9:34pm
Sun 26-Jul-2009 5th of Av, 5769
Mon 27-Jul-2009 6th of Av, 5769
Tue 28-Jul-2009 7th of Av, 5769
Wed 29-Jul-2009 8th of Av, 5769
9:00 p.m. Tisha B’Av Services at Temple Beth Shalom
Thu 30-Jul-2009 9th of Av, 5769
Thu 30-Jul-2009 Tish'a B'Av
Fri 31-Jul-2009 10th of Av, 5769
Fri 31-Jul-2009 Candle lighting: 8:00pm
8 p.m. Friday Evening Services at Temple Beth Shalom
Cheyenne the daughter of Michael and Doreen Gindin, Bat Mitzvah
Sat 01-Aug-2009 11th of Av, 5769
Sat 01-Aug-2009 Parashat Vaetchanan
Sat 01-Aug-2009 Shabbat Nachamu
9:15 a.m. Shabbat Morning Services at Temple Beth Shalom
Cheyenne the daughter of Michael and Doreen Gindin, Bat Mitzvah
Sat 01-Aug-2009 Havdallah (72 min): 9:30pm
Sun 02-Aug-2009 12th of Av, 5769
Mon 03-Aug-2009 13th of Av, 5769
Tue 04-Aug-2009 14th of Av, 5769
Wed 05-Aug-2009 15th of Av, 5769
Thu 06-Aug-2009 16th of Av, 5769
Fri 07-Aug-2009 17th of Av, 5769
Fri 07-Aug-2009 Candle lighting: 7:55pm
Sat 08-Aug-2009 18th of Av, 5769
Sat 08-Aug-2009 Parashat Eikev
9:15 a.m. Shabbat Morning Services at Temple Beth Shalom
Sat 08-Aug-2009 Havdallah (72 min): 9:24pm
Sun 09-Aug-2009 19th of Av, 5769
Mon 10-Aug-2009 20th of Av, 5769
Tue 11-Aug-2009 21st of Av, 5769
Wed 12-Aug-2009 22nd of Av, 5769
Thu 13-Aug-2009 23rd of Av, 5769
Fri 14-Aug-2009 24th of Av, 5769
Fri 14-Aug-2009 Candle lighting: 7:49pm
8 p.m. Friday Evening Services at Temple Beth Shalom
"Ask the Rabbi" Shabbat
Sat 15-Aug-2009 25th of Av, 5769
Sat 15-Aug-2009 Parashat Re'eh
9:15 a.m. Shabbat Morning Services at Temple Beth Shalom
Sat 15-Aug-2009 Havdallah (72 min): 9:18pm
9:15 p.m. Havdallah at the Beach
Sun 16-Aug-2009 26th of Av, 5769
Mon 17-Aug-2009 27th of Av, 5769
Tue 18-Aug-2009 28th of Av, 5769
Wed 19-Aug-2009 29th of Av, 5769
Thu 20-Aug-2009 30th of Av, 5769
Thu 20-Aug-2009 Rosh Chodesh Elul
7 p.m. Temple Beth Shalom Board of Directors Meeting
Fri 21-Aug-2009 1st of Elul, 5769
Fri 21-Aug-2009 Rosh Chodesh Elul
Fri 21-Aug-2009 Candle lighting: 7:42pm
8 p.m. Friday Evening Services at Temple Beth Shalom
Choir Shabbat
Sat 22-Aug-2009 2nd of Elul, 5769
Sat 22-Aug-2009 Parashat Shoftim
9:15 a.m. Shabbat Morning Services at Temple Beth Shalom
Sat 22-Aug-2009 Havdallah (72 min): 9:11pm
Sun 23-Aug-2009 3rd of Elul, 5769
Mon 24-Aug-2009 4th of Elul, 5769
Tue 25-Aug-2009 5th of Elul, 5769
Wed 26-Aug-2009 6th of Elul, 5769
Thu 27-Aug-2009 7th of Elul, 5769
Fri 28-Aug-2009 8th of Elul, 5769
Fri 28-Aug-2009 Candle lighting: 7:34pm
8 p.m. Friday Evening Services at Temple Beth Shalom
Learner's Service Shabbat
Sat 29-Aug-2009 9th of Elul, 5769
Sat 29-Aug-2009 Parashat Ki Teitzei
9:15 a.m. Shabbat Morning Services at Temple Beth Shalom
Sat 29-Aug-2009 Havdallah (72 min): 9:03pm
Sun 30-Aug-2009 10th of Elul, 5769
Mon 31-Aug-2009 11th of Elul, 5769
Tue 01-Sep-2009 12th of Elul, 5769
Wed 02-Sep-2009 13th of Elul, 5769
Thu 03-Sep-2009 14th of Elul, 5769
Fri 04-Sep-2009 15th of Elul, 5769
Fri 04-Sep-2009 Candle lighting: 7:26pm
8 p.m. Friday Evening Services at Temple Beth Shalom
Sat 05-Sep-2009 16th of Elul, 5769
Sat 05-Sep-2009 Parashat Ki Tavo
9:15 a.m. Shabbat Morning Services at Temple Beth Shalom
Sat 05-Sep-2009 Havdallah (72 min): 8:55pm
Sun 06-Sep-2009 17th of Elul, 5769
Mon 07-Sep-2009 18th of Elul, 5769
Tue 08-Sep-2009 19th of Elul, 5769
Wed 09-Sep-2009 20th of Elul, 5769
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 10-Sep-2009 21st of Elul, 5769
Fri 11-Sep-2009 22nd of Elul, 5769
Fri 11-Sep-2009 Candle lighting: 7:18pm
8 p.m. Friday Evening Services at Temple Beth Shalom
"Ask the Rabbi" Shabbat
Sat 12-Sep-2009 23rd of Elul, 5769
Sat 12-Sep-2009 Parashat Nitzavim-Vayeilech
9:15 a.m. Shabbat Morning Services at Temple Beth Shalom
Sat 12-Sep-2009 Havdallah (72 min): 8:47pm
9:00 p.m. Temple Beth Shalom third annual Selichot Concert Featuring Paul Stenzler, Terri Fine and the Temple Beth Shalom Choir under the direction of Marina Lapina
Sun 13-Sep-2009 24th of Elul, 5769
Mon 14-Sep-2009 25th of Elul, 5769
Tue 15-Sep-2009 26th of Elul, 5769
Wed 16-Sep-2009 27th of Elul, 5769
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 17-Sep-2009 28th of Elul, 5769
7 p.m. Temple Beth Shalom Board of Directors Meeting
Fri 18-Sep-2009 29th of Elul, 5769
Fri 18-Sep-2009 Erev Rosh Hashana
Fri 18-Sep-2009 Candle lighting: 7:09pm
8 p.m. Friday Evening Services at Temple Beth Shalom
Choir Shabbat
Sat 19-Sep-2009 1st of Tishrei, 5770
Sat 19-Sep-2009 Rosh Hashana 5770
9:15 a.m. Shabbat Rosh Hashanna Morning Services at Temple Beth Shalom
8 p.m. Ma’ariv Services at Temple Beth Shalom
Sat 19-Sep-2009 Havdallah (72 min): 8:38pm
Sun 20-Sep-2009 2nd of Tishrei, 5770
Sun 20-Sep-2009 Rosh Hashana II
9:15 a.m. Rosh Hashanna Morning Services at Temple Beth Shalom
1 p.m. Tashlich at corner of Belle Terre and Pine Lakes Parkway
Sun 20-Sep-2009 Havdallah (72 min): 8:37pm
Mon 21-Sep-2009 3rd of Tishrei, 5770
Mon 21-Sep-2009 Tzom Gedaliah
Tue 22-Sep-2009 4th of Tishrei, 5770
Wed 23-Sep-2009 5th of Tishrei, 5770
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 24-Sep-2009 6th of Tishrei, 5770
Fri 25-Sep-2009 7th of Tishrei, 5770
Fri 25-Sep-2009 Candle lighting: 7:01pm
8 p.m. Friday Evening Services at Temple Beth Shalom
Learner's Service Shabbat
Sat 26-Sep-2009 8th of Tishrei, 5770
Sat 26-Sep-2009 Parashat Ha'Azinu
Sat 26-Sep-2009 Shabbat Shuva
9:15 a.m. Shabbat Morning Services at Temple Beth Shalom
Sat 26-Sep-2009 Havdallah (72 min): 8:29pm
Sun 27-Sep-2009 9th of Tishrei, 5770
Sun 27-Sep-2009 Erev Yom Kippur
6:30 p.m. Kol Nidre at Temple Beth Shalom
Sun 27-Sep-2009 Candle lighting: 6:58pm
Mon 28-Sep-2009 10th of Tishrei, 5770
Mon 28-Sep-2009 Yom Kippur
9:15 a.m. Services at Temple Beth Shalom
5:30 p.m. Mincha
6:30 p.m. Family Neilah
Mon 28-Sep-2009 Havdallah (72 min): 8:27pm
Tue 29-Sep-2009 11th of Tishrei, 5770
Wed 30-Sep-2009 12th of Tishrei, 5770
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 01-Oct-2009 13th of Tishrei, 5770
Fri 02-Oct-2009 14th of Tishrei, 5770
Fri 02-Oct-2009 Erev Sukkot
Fri 02-Oct-2009 Candle lighting: 6:52pm
Sat 03-Oct-2009 15th of Tishrei, 5770
Sat 03-Oct-2009 Sukkot I
Sat 03-Oct-2009 Havdallah (72 min): 8:21pm
Sun 04-Oct-2009 16th of Tishrei, 5770
Sun 04-Oct-2009 Sukkot II
Sun 04-Oct-2009 Havdallah (72 min): 8:20pm
Mon 05-Oct-2009 17th of Tishrei, 5770
Mon 05-Oct-2009 Sukkot III (CH''M)
Tue 06-Oct-2009 18th of Tishrei, 5770
Tue 06-Oct-2009 Sukkot IV (CH''M)
Wed 07-Oct-2009 19th of Tishrei, 5770
Wed 07-Oct-2009 Sukkot V (CH''M)
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 08-Oct-2009 20th of Tishrei, 5770
Thu 08-Oct-2009 Sukkot VI (CH''M)
7 p.m. Temple Beth Shalom Board of Directors Meeting
Fri 09-Oct-2009 21st of Tishrei, 5770
Fri 09-Oct-2009 Sukkot VII (Hoshana Raba)
Fri 09-Oct-2009 Candle lighting: 6:44pm
"Ask the Rabbi" Shabbat
Sat 10-Oct-2009 22nd of Tishrei, 5770
Sat 10-Oct-2009 Shmini Atzeret
Sat 10-Oct-2009 Havdallah (72 min): 8:13pm
Sun 11-Oct-2009 23rd of Tishrei, 5770
Sun 11-Oct-2009 Simchat Torah
Sun 11-Oct-2009 Havdallah (72 min): 8:12pm
Mon 12-Oct-2009 24th of Tishrei, 5770
Tue 13-Oct-2009 25th of Tishrei, 5770
Wed 14-Oct-2009 26th of Tishrei, 5770
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 15-Oct-2009 27th of Tishrei, 5770
7 p.m. Temple Beth Shalom Congregational Meeting
Fri 16-Oct-2009 28th of Tishrei, 5770
Fri 16-Oct-2009 Candle lighting: 6:36pm
Choir Shabbat
Sat 17-Oct-2009 29th of Tishrei, 5770
Sat 17-Oct-2009 Parashat Bereshit
Sat 17-Oct-2009 Havdallah (72 min): 8:05pm
Sun 18-Oct-2009 30th of Tishrei, 5770
Sun 18-Oct-2009 Rosh Chodesh Cheshvan
Mon 19-Oct-2009 1st of Cheshvan, 5770
Mon 19-Oct-2009 Rosh Chodesh Cheshvan
Tue 20-Oct-2009 2nd of Cheshvan, 5770
Wed 21-Oct-2009 3rd of Cheshvan, 5770
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 22-Oct-2009 4th of Cheshvan, 5770
Fri 23-Oct-2009 5th of Cheshvan, 5770
Fri 23-Oct-2009 Candle lighting: 6:29pm
Learner's Service Shabbat
Sat 24-Oct-2009 6th of Cheshvan, 5770
Sat 24-Oct-2009 Parashat Noach
Sat 24-Oct-2009 Havdallah (72 min): 7:58pm
Sun 25-Oct-2009 7th of Cheshvan, 5770
Mon 26-Oct-2009 8th of Cheshvan, 5770
Tue 27-Oct-2009 9th of Cheshvan, 5770
Wed 28-Oct-2009 10th of Cheshvan, 5770
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 29-Oct-2009 11th of Cheshvan, 5770
Fri 30-Oct-2009 12th of Cheshvan, 5770
Fri 30-Oct-2009 Candle lighting: 6:23pm
Sat 31-Oct-2009 13th of Cheshvan, 5770
Sat 31-Oct-2009 Parashat Lech-Lecha
Sat 31-Oct-2009 Havdallah (72 min): 7:52pm
Sun 01-Nov-2009 14th of Cheshvan, 5770
Mon 02-Nov-2009 15th of Cheshvan, 5770
Tue 03-Nov-2009 16th of Cheshvan, 5770
Wed 04-Nov-2009 17th of Cheshvan, 5770
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 05-Nov-2009 18th of Cheshvan, 5770
Fri 06-Nov-2009 19th of Cheshvan, 5770
Fri 06-Nov-2009 Candle lighting: 5:17pm
Sat 07-Nov-2009 20th of Cheshvan, 5770
Sat 07-Nov-2009 Parashat Vayera
Sat 07-Nov-2009 Havdallah (72 min): 6:47pm
Sun 08-Nov-2009 21st of Cheshvan, 5770
Mon 09-Nov-2009 22nd of Cheshvan, 5770
Tue 10-Nov-2009 23rd of Cheshvan, 5770
Wed 11-Nov-2009 24th of Cheshvan, 5770
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 12-Nov-2009 25th of Cheshvan, 5770
Fri 13-Nov-2009 26th of Cheshvan, 5770
Fri 13-Nov-2009 Candle lighting: 5:13pm
"Ask the Rabbi" Shabbat
Sat 14-Nov-2009 27th of Cheshvan, 5770
Sat 14-Nov-2009 Parashat Chayei Sara
Sat 14-Nov-2009 Havdallah (72 min): 6:42pm
6:45 p.m. Havdallah at the Beach
Sun 15-Nov-2009 28th of Cheshvan, 5770
Mon 16-Nov-2009 29th of Cheshvan, 5770
Tue 17-Nov-2009 30th of Cheshvan, 5770
Tue 17-Nov-2009 Rosh Chodesh Kislev
Wed 18-Nov-2009 1st of Kislev, 5770
Wed 18-Nov-2009 Rosh Chodesh Kislev
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 19-Nov-2009 2nd of Kislev, 5770
7 p.m. Temple Beth Shalom Board of Directors Meeting
Fri 20-Nov-2009 3rd of Kislev, 5770
Fri 20-Nov-2009 Candle lighting: 5:10pm
Choir Shabbat
Sat 21-Nov-2009 4th of Kislev, 5770
Sat 21-Nov-2009 Parashat Toldot
Sat 21-Nov-2009 Havdallah (72 min): 6:40pm
Sun 22-Nov-2009 5th of Kislev, 5770
Mon 23-Nov-2009 6th of Kislev, 5770
Tue 24-Nov-2009 7th of Kislev, 5770
Wed 25-Nov-2009 8th of Kislev, 5770
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 26-Nov-2009 9th of Kislev, 5770
Fri 27-Nov-2009 10th of Kislev, 5770
Fri 27-Nov-2009 Candle lighting: 5:08pm
Learner's Service Shabbat
Sat 28-Nov-2009 11th of Kislev, 5770
Sat 28-Nov-2009 Parashat Vayetzei
Sat 28-Nov-2009 Havdallah (72 min): 6:38pm
Sun 29-Nov-2009 12th of Kislev, 5770
Mon 30-Nov-2009 13th of Kislev, 5770
Tue 01-Dec-2009 14th of Kislev, 5770
Wed 02-Dec-2009 15th of Kislev, 5770
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 03-Dec-2009 16th of Kislev, 5770
Fri 04-Dec-2009 17th of Kislev, 5770
Fri 04-Dec-2009 Candle lighting: 5:08pm
Sat 05-Dec-2009 18th of Kislev, 5770
Sat 05-Dec-2009 Parashat Vayishlach
Sat 05-Dec-2009 Havdallah (72 min): 6:38pm
Sun 06-Dec-2009 19th of Kislev, 5770
Mon 07-Dec-2009 20th of Kislev, 5770
Tue 08-Dec-2009 21st of Kislev, 5770
Wed 09-Dec-2009 22nd of Kislev, 5770
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 10-Dec-2009 23rd of Kislev, 5770
Fri 11-Dec-2009 24th of Kislev, 5770
Fri 11-Dec-2009 Chanukah: 1 Candle
Fri 11-Dec-2009 Candle lighting: 5:09pm
"Ask the Rabbi" Shabbat
Sat 12-Dec-2009 25th of Kislev, 5770
Sat 12-Dec-2009 Parashat Vayeshev
Sat 12-Dec-2009 Chanukah: 2 Candles
Sat 12-Dec-2009 Havdallah (72 min): 6:39pm
6:45 p.m. Havdallah at the Beach
Sun 13-Dec-2009 26th of Kislev, 5770
Sun 13-Dec-2009 Chanukah: 3 Candles
Mon 14-Dec-2009 27th of Kislev, 5770
Mon 14-Dec-2009 Chanukah: 4 Candles
Tue 15-Dec-2009 28th of Kislev, 5770
Tue 15-Dec-2009 Chanukah: 5 Candles
Wed 16-Dec-2009 29th of Kislev, 5770
Wed 16-Dec-2009 Chanukah: 6 Candles
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 17-Dec-2009 30th of Kislev, 5770
Thu 17-Dec-2009 Rosh Chodesh Tevet
Thu 17-Dec-2009 Chanukah: 7 Candles
7 p.m. Temple Beth Shalom Board of Directors Meeting
Fri 18-Dec-2009 1st of Tevet, 5770
Fri 18-Dec-2009 Rosh Chodesh Tevet
Fri 18-Dec-2009 Chanukah: 8 Candles
Fri 18-Dec-2009 Candle lighting: 5:11pm
Choir Shabbat
Sat 19-Dec-2009 2nd of Tevet, 5770
Sat 19-Dec-2009 Parashat Miketz
Sat 19-Dec-2009 Chanukah: 8th Day
Sat 19-Dec-2009 Havdallah (72 min): 6:41pm
Sun 20-Dec-2009 3rd of Tevet, 5770
Mon 21-Dec-2009 4th of Tevet, 5770
Tue 22-Dec-2009 5th of Tevet, 5770
Wed 23-Dec-2009 6th of Tevet, 5770
Thu 24-Dec-2009 7th of Tevet, 5770
Fri 25-Dec-2009 8th of Tevet, 5770
Fri 25-Dec-2009 Candle lighting: 5:14pm
Learner's Service Shabbat
Sat 26-Dec-2009 9th of Tevet, 5770
Sat 26-Dec-2009 Parashat Vayigash
Sat 26-Dec-2009 Havdallah (72 min): 6:45pm
Sun 27-Dec-2009 10th of Tevet, 5770
Sun 27-Dec-2009 Asara B'Tevet
Mon 28-Dec-2009 11th of Tevet, 5770
Tue 29-Dec-2009 12th of Tevet, 5770
Wed 30-Dec-2009 13th of Tevet, 5770
Thu 31-Dec-2009 14th of Tevet, 5770
Fri 01-Jan-2010 15th of Tevet, 5770
Fri 01-Jan-2010 Candle lighting: 5:19pm
Sat 02-Jan-2010 16th of Tevet, 5770
Sat 02-Jan-2010 Parashat Vayechi
Sat 02-Jan-2010 Havdallah (72 min): 6:50pm
Sun 03-Jan-2010 17th of Tevet, 5770
Mon 04-Jan-2010 18th of Tevet, 5770
Tue 05-Jan-2010 19th of Tevet, 5770
Wed 06-Jan-2010 20th of Tevet, 5770
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 07-Jan-2010 21st of Tevet, 5770
Fri 08-Jan-2010 22nd of Tevet, 5770
Fri 08-Jan-2010 Candle lighting: 5:24pm
"Ask the Rabbi" Shabbat
Sat 09-Jan-2010 23rd of Tevet, 5770
Sat 09-Jan-2010 Parashat Shemot
Sat 09-Jan-2010 Havdallah (72 min): 6:55pm
7:00 p.m. Havdallah at the Beach
Sun 10-Jan-2010 24th of Tevet, 5770
Mon 11-Jan-2010 25th of Tevet, 5770
Tue 12-Jan-2010 26th of Tevet, 5770
Wed 13-Jan-2010 27th of Tevet, 5770
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 14-Jan-2010 28th of Tevet, 5770
Fri 15-Jan-2010 29th of Tevet, 5770
Fri 15-Jan-2010 Candle lighting: 5:30pm
Choir Shabbat
Sat 16-Jan-2010 1st of Sh'vat, 5770
Sat 16-Jan-2010 Parashat Vaera
Sat 16-Jan-2010 Rosh Chodesh Sh'vat
Sat 16-Jan-2010 Havdallah (72 min): 7:01pm
Sun 17-Jan-2010 2nd of Sh'vat, 5770
Mon 18-Jan-2010 3rd of Sh'vat, 5770
Tue 19-Jan-2010 4th of Sh'vat, 5770
Wed 20-Jan-2010 5th of Sh'vat, 5770
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 21-Jan-2010 6th of Sh'vat, 5770
7 p.m. Temple Beth Shalom Board of Directors Meeting
Fri 22-Jan-2010 7th of Sh'vat, 5770
Fri 22-Jan-2010 Candle lighting: 5:36pm
Learner's Service Shabbat
Sat 23-Jan-2010 8th of Sh'vat, 5770
Sat 23-Jan-2010 Parashat Bo
Sat 23-Jan-2010 Havdallah (72 min): 7:07pm
Sun 24-Jan-2010 9th of Sh'vat, 5770
Mon 25-Jan-2010 10th of Sh'vat, 5770
Tue 26-Jan-2010 11th of Sh'vat, 5770
Wed 27-Jan-2010 12th of Sh'vat, 5770
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 28-Jan-2010 13th of Sh'vat, 5770
Fri 29-Jan-2010 14th of Sh'vat, 5770
Fri 29-Jan-2010 Candle lighting: 5:42pm
Four Chaplains Shabbat
Sat 30-Jan-2010 15th of Sh'vat, 5770
Sat 30-Jan-2010 Parashat Beshalach
Sat 30-Jan-2010 Tu B'Shvat
Sat 30-Jan-2010 Havdallah (72 min): 7:13pm
Sun 31-Jan-2010 16th of Sh'vat, 5770
Tue 29-Dec-2009 12th of Tevet, 5770
Wed 30-Dec-2009 13th of Tevet, 5770
Thu 31-Dec-2009 14th of Tevet, 5770
Mon 01-Feb-2010 17th of Sh'vat, 5770
Tue 02-Feb-2010 18th of Sh'vat, 5770
Wed 03-Feb-2010 19th of Sh'vat, 5770
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 04-Feb-2010 20th of Sh'vat, 5770
Fri 05-Feb-2010 21st of Sh'vat, 5770
Fri 05-Feb-2010 Candle lighting: 5:48pm
Evolution Shabbat
Sat 06-Feb-2010 22nd of Sh'vat, 5770
Sat 06-Feb-2010 Parashat Yitro
Sat 06-Feb-2010 Havdallah (72 min): 7:19pm
Sun 07-Feb-2010 23rd of Sh'vat, 5770
Mon 08-Feb-2010 24th of Sh'vat, 5770
Tue 09-Feb-2010 25th of Sh'vat, 5770
Wed 10-Feb-2010 26th of Sh'vat, 5770
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 11-Feb-2010 27th of Sh'vat, 5770
7 p.m. Temple Beth Shalom Board of Directors Meeting
Fri 12-Feb-2010 28th of Sh'vat, 5770
Fri 12-Feb-2010 Candle lighting: 5:53pm
"Ask the Rabbi" Shabbat
Sat 13-Feb-2010 29th of Sh'vat, 5770
Sat 13-Feb-2010 Parashat Mishpatim
Sat 13-Feb-2010 Shabbat Shekalim
Sat 13-Feb-2010 Havdallah (72 min): 7:24pm
7:30 p.m. Havdallah at the Beach
Sun 14-Feb-2010 30th of Sh'vat, 5770
Sun 14-Feb-2010 Rosh Chodesh Adar
Mon 15-Feb-2010 1st of Adar, 5770
Mon 15-Feb-2010 Rosh Chodesh Adar
Tue 16-Feb-2010 2nd of Adar, 5770
Wed 17-Feb-2010 3rd of Adar, 5770
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 18-Feb-2010 4th of Adar, 5770
7 p.m. Temple Beth Shalom Congregational Meeting
Fri 19-Feb-2010 5th of Adar, 5770
Fri 19-Feb-2010 Candle lighting: 5:59pm
Choir Shabbat
Sat 20-Feb-2010 6th of Adar, 5770
Sat 20-Feb-2010 Parashat Terumah
Sat 20-Feb-2010 Havdallah (72 min): 7:30pm
Sun 21-Feb-2010 7th of Adar, 5770
Mon 22-Feb-2010 8th of Adar, 5770
Tue 23-Feb-2010 9th of Adar, 5770
Wed 24-Feb-2010 10th of Adar, 5770
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 25-Feb-2010 11th of Adar, 5770
Thu 25-Feb-2010 Ta'anit Esther
Fri 26-Feb-2010 12th of Adar, 5770
Fri 26-Feb-2010 Candle lighting: 6:04pm
Learner's Service Shabbat
Sat 27-Feb-2010 13th of Adar, 5770
Sat 27-Feb-2010 Parashat Tetzaveh
Sat 27-Feb-2010 Shabbat Zachor
Sat 27-Feb-2010 Havdallah (72 min): 7:35pm
Sun 28-Feb-2010 14th of Adar, 5770
Sun 28-Feb-2010 Purim
Mon 01-Mar-2010 15th of Adar, 5770
Mon 01-Mar-2010 Shushan Purim
Tue 02-Mar-2010 16th of Adar, 5770
Wed 03-Mar-2010 17th of Adar, 5770
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 04-Mar-2010 18th of Adar, 5770
Fri 05-Mar-2010 19th of Adar, 5770
Fri 05-Mar-2010 Candle lighting: 6:09pm
Sat 06-Mar-2010 20th of Adar, 5770
Sat 06-Mar-2010 Parashat Ki Tisa
Sat 06-Mar-2010 Shabbat Parah
Sat 06-Mar-2010 Havdallah (72 min): 7:39pm
Sun 07-Mar-2010 21st of Adar, 5770
Mon 08-Mar-2010 22nd of Adar, 5770
Tue 09-Mar-2010 23rd of Adar, 5770
Wed 10-Mar-2010 24th of Adar, 5770
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 11-Mar-2010 25th of Adar, 5770
Fri 12-Mar-2010 26th of Adar, 5770
Fri 12-Mar-2010 Candle lighting: 6:13pm
"Ask the Rabbi" Shabbat
Sat 13-Mar-2010 27th of Adar, 5770
Sat 13-Mar-2010 Parashat Vayakhel-Pekudei
Sat 13-Mar-2010 Shabbat HaChodesh
Sat 13-Mar-2010 Havdallah (72 min): 7:44pm
7:45 p.m. Havdallah at the Beach
Sun 14-Mar-2010 28th of Adar, 5770
Mon 15-Mar-2010 29th of Adar, 5770
Tue 16-Mar-2010 1st of Nisan, 5770
Tue 16-Mar-2010 Rosh Chodesh Nisan
Wed 17-Mar-2010 2nd of Nisan, 5770
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 18-Mar-2010 3rd of Nisan, 5770
7 p.m. Temple Beth Shalom Board of Directors Meeting
Fri 19-Mar-2010 4th of Nisan, 5770
Fri 19-Mar-2010 Candle lighting: 7:17pm
Choir Shabbat
Sat 20-Mar-2010 5th of Nisan, 5770
Sat 20-Mar-2010 Parashat Vayikra
Sat 20-Mar-2010 Havdallah (72 min): 8:48pm
Sun 21-Mar-2010 6th of Nisan, 5770
Mon 22-Mar-2010 7th of Nisan, 5770
Tue 23-Mar-2010 8th of Nisan, 5770
Wed 24-Mar-2010 9th of Nisan, 5770
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 25-Mar-2010 10th of Nisan, 5770
Fri 26-Mar-2010 11th of Nisan, 5770
Fri 26-Mar-2010 Candle lighting: 7:21pm
Learner's Service Shabbat
Sat 27-Mar-2010 12th of Nisan, 5770
Sat 27-Mar-2010 Parashat Tzav
Sat 27-Mar-2010 Shabbat HaGadol
Sat 27-Mar-2010 Havdallah (72 min): 8:52pm
Sun 28-Mar-2010 13th of Nisan, 5770
Mon 29-Mar-2010 14th of Nisan, 5770
Mon 29-Mar-2010 Ta'anit Bechorot
Mon 29-Mar-2010 Erev Pesach
Mon 29-Mar-2010 Candle lighting: 7:23pm
Tue 30-Mar-2010 15th of Nisan, 5770
Tue 30-Mar-2010 Pesach I
Wed 31-Mar-2010 16th of Nisan, 5770
Wed 31-Mar-2010 Pesach II
Wed 31-Mar-2010 1st day of the Omer
Wed 31-Mar-2010 Havdallah (72 min): 8:54pm
Thu 01-Apr-2010 17th of Nisan, 5770
Thu 01-Apr-2010 Pesach III (CH''M)
Thu 01-Apr-2010 2nd day of the Omer
Fri 02-Apr-2010 18th of Nisan, 5770
Fri 02-Apr-2010 Pesach IV (CH''M)
Fri 02-Apr-2010 3rd day of the Omer
Fri 02-Apr-2010 Candle lighting: 7:26pm
Sat 03-Apr-2010 19th of Nisan, 5770
Sat 03-Apr-2010 Pesach V (CH''M)
Sat 03-Apr-2010 4th day of the Omer
Sat 03-Apr-2010 Havdallah (72 min): 8:56pm
Sun 04-Apr-2010 20th of Nisan, 5770
Sun 04-Apr-2010 Pesach VI (CH''M)
Sun 04-Apr-2010 5th day of the Omer
Sun 04-Apr-2010 Candle lighting: 7:27pm
Mon 05-Apr-2010 21st of Nisan, 5770
Mon 05-Apr-2010 Pesach VII
Mon 05-Apr-2010 6th day of the Omer
Tue 06-Apr-2010 22nd of Nisan, 5770
Tue 06-Apr-2010 Pesach VIII
Tue 06-Apr-2010 7th day of the Omer
Tue 06-Apr-2010 Havdallah (72 min): 8:58pm
Wed 07-Apr-2010 23rd of Nisan, 5770
Wed 07-Apr-2010 8th day of the Omer
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 08-Apr-2010 24th of Nisan, 5770
Thu 08-Apr-2010 9th day of the Omer
Fri 09-Apr-2010 25th of Nisan, 5770
Fri 09-Apr-2010 10th day of the Omer
Fri 09-Apr-2010 Candle lighting: 7:30pm
"Ask the Rabbi" Shabbat
Sat 10-Apr-2010 26th of Nisan, 5770
Sat 10-Apr-2010 Parashat Shmini
Sat 10-Apr-2010 11th day of the Omer
Sat 10-Apr-2010 Havdallah (72 min): 9:00pm
9:00 p.m. Havdallah at the Beach
Sun 11-Apr-2010 27th of Nisan, 5770
Sun 11-Apr-2010 Yom HaShoah
Sun 11-Apr-2010 12th day of the Omer
Mon 12-Apr-2010 28th of Nisan, 5770
Mon 12-Apr-2010 13th day of the Omer
Tue 13-Apr-2010 29th of Nisan, 5770
Tue 13-Apr-2010 14th day of the Omer
Wed 14-Apr-2010 30th of Nisan, 5770
Wed 14-Apr-2010 Rosh Chodesh Iyyar
Wed 14-Apr-2010 15th day of the Omer
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 15-Apr-2010 1st of Iyyar, 5770
Thu 15-Apr-2010 Rosh Chodesh Iyyar
Thu 15-Apr-2010 16th day of the Omer
7 p.m. Temple Beth Shalom Board of Directors Meeting
Fri 16-Apr-2010 2nd of Iyyar, 5770
Fri 16-Apr-2010 17th day of the Omer
Fri 16-Apr-2010 Candle lighting: 7:34pm
Choir Shabbat
Sat 17-Apr-2010 3rd of Iyyar, 5770
Sat 17-Apr-2010 Parashat Tazria-Metzora
Sat 17-Apr-2010 18th day of the Omer
Sat 17-Apr-2010 Havdallah (72 min): 9:04pm
Sun 18-Apr-2010 4th of Iyyar, 5770
Sun 18-Apr-2010 19th day of the Omer
Mon 19-Apr-2010 5th of Iyyar, 5770
Mon 19-Apr-2010 Yom HaZikaron
Mon 19-Apr-2010 20th day of the Omer
Tue 20-Apr-2010 6th of Iyyar, 5770
Tue 20-Apr-2010 Yom HaAtzma'ut
Tue 20-Apr-2010 21st day of the Omer
Wed 21-Apr-2010 7th of Iyyar, 5770
Wed 21-Apr-2010 22nd day of the Omer
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 22-Apr-2010 8th of Iyyar, 5770
Thu 22-Apr-2010 23rd day of the Omer
Fri 23-Apr-2010 9th of Iyyar, 5770
Fri 23-Apr-2010 24th day of the Omer
Fri 23-Apr-2010 Candle lighting: 7:38pm
Learner's Service Shabbat
Sat 24-Apr-2010 10th of Iyyar, 5770
Sat 24-Apr-2010 Parashat Achrei Mot-Kedoshim
Sat 24-Apr-2010 25th day of the Omer
Sat 24-Apr-2010 Havdallah (72 min): 9:09pm
Sun 25-Apr-2010 11th of Iyyar, 5770
Sun 25-Apr-2010 26th day of the Omer
Mon 26-Apr-2010 12th of Iyyar, 5770
Mon 26-Apr-2010 27th day of the Omer
Tue 27-Apr-2010 13th of Iyyar, 5770
Tue 27-Apr-2010 28th day of the Omer
Wed 28-Apr-2010 14th of Iyyar, 5770
Wed 28-Apr-2010 29th day of the Omer
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 29-Apr-2010 15th of Iyyar, 5770
Thu 29-Apr-2010 30th day of the Omer
Fri 30-Apr-2010 16th of Iyyar, 5770
Fri 30-Apr-2010 31st day of the Omer
Fri 30-Apr-2010 Candle lighting: 7:42pm
Sat 01-May-2010 17th of Iyyar, 5770
Sat 01-May-2010 Parashat Emor
Sat 01-May-2010 32nd day of the Omer
Sat 01-May-2010 Havdallah (72 min): 9:13pm
Sun 02-May-2010 18th of Iyyar, 5770
Sun 02-May-2010 Lag B'Omer
Sun 02-May-2010 33rd day of the Omer
Mon 03-May-2010 19th of Iyyar, 5770
Mon 03-May-2010 34th day of the Omer
Tue 04-May-2010 20th of Iyyar, 5770
Tue 04-May-2010 35th day of the Omer
Wed 05-May-2010 21st of Iyyar, 5770
Wed 05-May-2010 36th day of the Omer
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 06-May-2010 22nd of Iyyar, 5770
Thu 06-May-2010 37th day of the Omer
7 p.m. Temple Beth Shalom Board of Directors Meeting
Fri 07-May-2010 23rd of Iyyar, 5770
Fri 07-May-2010 38th day of the Omer
Fri 07-May-2010 Candle lighting: 7:47pm
Sat 08-May-2010 24th of Iyyar, 5770
Sat 08-May-2010 Parashat Behar-Bechukotai
Sat 08-May-2010 39th day of the Omer
Sat 08-May-2010 Havdallah (72 min): 9:17pm
Sun 09-May-2010 25th of Iyyar, 5770
Sun 09-May-2010 40th day of the Omer
Mon 10-May-2010 26th of Iyyar, 5770
Mon 10-May-2010 41st day of the Omer
7 p.m. Erev Yom HaShoah--Unto Every Person there is a Name
Tue 11-May-2010 27th of Iyyar, 5770
Tue 11-May-2010 42nd day of the Omer
Wed 12-May-2010 28th of Iyyar, 5770
Wed 12-May-2010 Yom Yerushalayim
Wed 12-May-2010 43rd day of the Omer
1 p.m. Ivrit L' Hadassah (Intermediate)
1:45 " To Be A Jew"
2:15 p.m. Intro to Hebrew Reading
3 p.m. Ivrit L'Hadassah(Beginners)
Thu 13-May-2010 29th of Iyyar, 5770
Thu 13-May-2010 44th day of the Omer
7 p.m. Temple Beth Shalom Congregational Meeting
Fri 14-May-2010 1st of Sivan, 5770
Fri 14-May-2010 Rosh Chodesh Sivan
Fri 14-May-2010 45th day of the Omer
Fri 14-May-2010 Candle lighting: 7:51pm
"Ask the Rabbi" Shabbat
Sat 15-May-2010 2nd of Sivan, 5770
Sat 15-May-2010 Parashat Bamidbar
Sat 15-May-2010 46th day of the Omer
Sat 15-May-2010 Havdallah (72 min): 9:22pm
9:30 p.m. Havdallah at the Beach
Sun 16-May-2010 3rd of Sivan, 5770
Sun 16-May-2010 47th day of the Omer
Mon 17-May-2010 4th of Sivan, 5770
Mon 17-May-2010 48th day of the Omer
Tue 18-May-2010 5th of Sivan, 5770
Tue 18-May-2010 Erev Shavuot
Tue 18-May-2010 49th day of the Omer
Tue 18-May-2010 Candle lighting: 7:54pm
Wed 19-May-2010 6th of Sivan, 5770
Wed 19-May-2010 Shavuot I
Thu 20-May-2010 7th of Sivan, 5770
Thu 20-May-2010 Shavuot II
Thu 20-May-2010 Havdallah (72 min): 9:25pm
Fri 21-May-2010 8th of Sivan, 5770
Fri 21-May-2010 Candle lighting: 7:56pm
Choir Shabbat
Sat 22-May-2010 9th of Sivan, 5770
Sat 22-May-2010 Parashat Nasso
Sat 22-May-2010 Havdallah (72 min): 9:26pm
Sun 23-May-2010 10th of Sivan, 5770
Mon 24-May-2010 11th of Sivan, 5770
Tue 25-May-2010 12th of Sivan, 5770
Wed 26-May-2010 13th of Sivan, 5770
Thu 27-May-2010 14th of Sivan, 5770
Fri 28-May-2010 15th of Sivan, 5770
Fri 28-May-2010 Candle lighting: 8:00pm
Learner's Service Shabbat
Honoring the Memory of those who died in Service to the United States of America
Sat 29-May-2010 16th of Sivan, 5770
Sat 29-May-2010 Parashat Beha'alotcha
Sat 29-May-2010 Havdallah (72 min): 9:30pm
Sun 30-May-2010 17th of Sivan, 5770
Mon 31-May-2010 18th of Sivan, 5770
Tue 01-Jun-2010 19th of Sivan, 5770
Wed 02-Jun-2010 20th of Sivan, 5770
Thu 03-Jun-2010 21st of Sivan, 5770
Fri 04-Jun-2010 22nd of Sivan, 5770
Fri 04-Jun-2010 Candle lighting: 8:03pm
Sat 05-Jun-2010 23rd of Sivan, 5770
Sat 05-Jun-2010 Parashat Sh'lach
Sat 05-Jun-2010 Havdallah (72 min): 9:34pm
Sun 06-Jun-2010 24th of Sivan, 5770
Mon 07-Jun-2010 25th of Sivan, 5770
Tue 08-Jun-2010 26th of Sivan, 5770
Wed 09-Jun-2010 27th of Sivan, 5770
Thu 10-Jun-2010 28th of Sivan, 5770
Fri 11-Jun-2010 29th of Sivan, 5770
Fri 11-Jun-2010 Candle lighting: 8:06pm
"Ask the Rabbi" Shabbat
Sat 12-Jun-2010 30th of Sivan, 5770
Sat 12-Jun-2010 Parashat Korach
Sat 12-Jun-2010 Rosh Chodesh Tamuz
Sat 12-Jun-2010 Havdallah (72 min): 9:37pm
9:45 p.m. Havdallah at the Beach
Sun 13-Jun-2010 1st of Tamuz, 5770
Sun 13-Jun-2010 Rosh Chodesh Tamuz
Mon 14-Jun-2010 2nd of Tamuz, 5770
Tue 15-Jun-2010 3rd of Tamuz, 5770
Wed 16-Jun-2010 4th of Tamuz, 5770
Thu 17-Jun-2010 5th of Tamuz, 5770
Fri 18-Jun-2010 6th of Tamuz, 5770
Fri 18-Jun-2010 Candle lighting: 8:09pm
Choir Shabbat
Sat 19-Jun-2010 7th of Tamuz, 5770
Sat 19-Jun-2010 Parashat Chukat
Sat 19-Jun-2010 Havdallah (72 min): 9:39pm
Sun 20-Jun-2010 8th of Tamuz, 5770
Mon 21-Jun-2010 9th of Tamuz, 5770
Tue 22-Jun-2010 10th of Tamuz, 5770
Wed 23-Jun-2010 11th of Tamuz, 5770
Thu 24-Jun-2010 12th of Tamuz, 5770
Fri 25-Jun-2010 13th of Tamuz, 5770
Fri 25-Jun-2010 Candle lighting: 8:10pm
Sat 26-Jun-2010 14th of Tamuz, 5770
Sat 26-Jun-2010 Parashat Balak
Sat 26-Jun-2010 Havdallah (72 min): 9:40pm
Sun 27-Jun-2010 15th of Tamuz, 5770
Mon 28-Jun-2010 16th of Tamuz, 5770
Tue 29-Jun-2010 17th of Tamuz, 5770
Tue 29-Jun-2010 Tzom Tammuz
Wed 30-Jun-2010 18th of Tamuz, 5770
Tuesday, April 15, 2008
Beth Shalom to Host Bnai Brith Program "Unto Every Person There is a Name" April 30th
Unto Every Person There Is a Name: Public Recitation of Names of Holocaust Victims on Yom Hashoah
On Wednesday evening, April 30th beginning at 7 p.m. those gathered in the sanctuary at Temple Beth Shalom in Palm Coast will begin reading the names of victims of the Holocaust, those who died in the darkness that fell over Europe between 1933 and 1945. All are welcome to this event that is open to the public. Any one who wishes is welcome to join as readers recite and pronounce the names of the dead, 36 names at a time.
"Once a person dies and the mourning period is over, we rarely speak the names of people who have gone on to their reward," noted Temple Beth Shalom's Rabbi Merrill Shapiro. "This is the day set aside by Jews the world over, to remember those who perished, each of them individuals like all of us who had plans, dreams, aspirations and hopes. Instead of thinking about the unthinkable, 6 million dead, let us focus on just individuals and their names, names all too similar to our own!" the Rabbi added.
The worldwide Holocaust memorial project, called "Unto Every Person Is A Name," which was initiated in 1989, is a unique project designed to perpetuate the memory of the Jewish victims of the Shoah as individuals, by the public recitation of their names on Yom Hashoah - the Day of Remembrance. By personalizing the individual tragedy of its victims and survivors, this project seeks to defy dangerous trends of indifference and ignorance of World War II and the Holocaust. Six million Jews, of whom one and a half million were children, perished in the Shoah, while the world remained indifferent and failed to act. Today, while anti-Semitism has virtually been eliminated as a policy of the State, anti-Jewish attitudes and anti-Semitic manifestations still persist. Ceremonies during which names of Holocaust victims are recited, together with such information as age, place of birth and place of death, personalize the tragedy of the Holocaust. Emphasis is thus put on the millions of men, women and children who were lost to the Jewish people and not solely on the cold, intangibility embodied in the term "The Six Million." Through the recitation of individual names of victims of the Nazi genocide, "Unto Every Person There Is A Name" Yom Hashoah ceremonies help to educate and influence young people. Many have not met a survivor of the Holocaust and heard the personal experience of those who choose to share their experience to educate the youth of today. This program is also an effective tool to counter the efforts of Holocaust deniers who seek to convince the world that the Holocaust never occurred. It also serves to perpetuate the memory and respond to those who say that we should close this chapter in history. The Holocaust is a tragedy whose size defies comprehension: Six million Jews were killed. One and half million children. Billions of dollars in property were confiscated. Tens of thousands of books were destroyed. Thousand of Jewish communities were obliterated - forever. We read their names as a tribute to the lives they led and hoped to lead. "Unto Every Person There is a Name" gives names back to those who were stripped of their identities before they were robbed of their lives. By reciting their names, ages and birthplaces, we remember that each victim was an individual, a son or daughter, a sister or brother, a child or a parent. Each had hopes and dreams and, like all people, each clung to life. On Yom Hashoah, B'nai B'rith members throughout the world read some of the names of the six million Jewish men, women and children murdered during the Holocaust. Murdered, systematically and brutally, because they were born Jewish. We also recall non-Jews murdered because they, too, did not fit into Hitler's perverse vision. We, the living, bear witness today - not just at these commemorations but as a united observance in communities around the world. Together we affirm that the innocent lives lost in the Holocaust have not and will not be forgotten. Their names will always be remembered.
Unto Every Person There is a Name
"We were first told to undress - clothes on one side, shoes on other - then we entered the room, naked as the day of our birth. It was here that we were given a number and heard the Konzentrationlagerfuehrer [Concentration Camp Commandant] say: 'Fromthis day forth, you are all numbers. You no longer have names. You have no identities. You have no nationalities. All you haveis your number, and besides your number, you have nothing at all.'
Excerpt from the diary of Jacob, 17
Since 1955, Yad Vashem, the Holocaust Martyrs' and Heroes Remembrance Authority has been gathering the names of the victims of the Holocaust. Lists of deportees, inmates of concentration camps, Jews who lived in ghettoes and persons displaced after the war have been collected and stored. But the information contained in these lists was usually limited to name, date and place of origin. It was therefore decided to create "Pages of Testimony", to be filled by family members, friends or acquaintances of persons who had disappeared, or had been murdered by the Nazis and their collaborators. Data about the victim's family, his/her occupation, whereabouts during the war and the circumstances of his/her disappearance or death personalizes the tragedy of the intangible and anonymous "Six Million", says Alexander Avraham, Director of the Hall of Names at Yad Vashem.
By the end of the 1990s, some 800,000 Pages of Testimony had been collected, including tens of thousands of pages filled by immigrants from the former Soviet Union. But Avraham realized that time was running out.
Shortly before Holocaust Martyrs' and Heroes' Remembrance Day in April 1999, Yad Vashem launched an international $1 million campaign entitled "Unto Every Person there is a Name". The aim was to collect the names of every man, woman and child killed during the Holocaust. The Nazis had taken away the names of their victims and replaced them with numbers; the project was to return their identities and commemorate them.
The response was overwhelming. More than 380,000 new testimonies have been submitted to date. Avraham credits much of the response to its timing. In the initial post-war years, he explains, survivors found the topic very difficult to address, or still clung to the belief that their loved ones had somehow survived. Others found the task of giving testimony, often concerning dozens of relatives and friends too daunting; some were simply too involved with rebuilding their shattered lives. As a result, relatively few Pages of Testimony arrived at Yad Vashem.
Today the climate has changed. In the past few years, the Holocaust has become a topic discussed worldwide, especially in the area of restoration of property. Also, members of the survivors' generation, now very advanced in years, have realized that this may be their last chance to formally record the fate of their relatives and friends.
An interesting phenomenon that has come to light in the course of the campaign is the special relationship between survivors and their grandchildren. Often, Alexander relates, survivors couldn't face telling their children about their experiences and the "second generation" grew up in an atmosphere of silence and grief. This silence was broken many years later, when grandparents told their stories to their grandchildren. An example of third-generation involvement is the case of 14-year-old Ron Haber from New Zealand. Ron was so moved by his visit to Yad Vashem a year ago that he took back home with him Pages of Testimony for his grandfather, a Hungarian-born Holocaust survivor, to fill. Ron's initiative came not a moment too soon, as his grandfather passed away several months later. In his memory, Ron, together with a teacher and some classmates, collected testimonies from all the Holocaust survivors in New Zealand - some 300 Pages of Testimony - and forwarded them to Yad Vashem.
Other private initiatives were taken by: a German priest and teacher who made it a class project to gather the names of Jews from their town who were killed during the Holocaust; and twelve-year-old Ben Wind from Texas, who wrote to Yad Vashem asking for 200 blank Pages of Testimony which he filled completed and returned in person when he came to celebrate his Bar-Mitzvah in Jerusalem later that year. The National Students' Union of Israel has pledged itself to the operation, and recruited dozens of students to help survivors fill out Pages of Testimony. Over 1,000 Pages were collected in this way from survivors now living in retirement homes in Israel. Abroad, Jewish organizations, community centers, newspapers and Israel's embassies have assisted local Yad Vashem societies with the project. However, only ten percent of the testimonies have come from outside of Israel, and Avraham believes that the project is still in need of more publicity abroad.
The Pages are made of special acid-free paper, and are available from Yad Vashem, by mail or e-mail in fourteen languages. Both sections (concerning the victim and the survivor) must be filled out, each form for one victim only (not groups or families) and the information must be about a victim of the Holocaust, not - albeit a tragedy - someone who perished in a pogrom before the war, a survivor who was killed after arrival in Israel, or an allied soldier killed in battle. There is a space on the form for a photograph of the victim; some four to five percent of the testimonies submitted have photos attached. Incomplete or photocopied forms are accepted, but only if they are signed and dated by hand, since they are considered legal documents.
In 1992, a comprehensive computer program was initiated, which facilitated access to the huge reservoir of information already collected. The program can also translate place names and personal names into different languages, which allows for quicker cross-referencing and identification of duplicate entries. This is vital since some 16 million names appear on the thousands of lists that Yad Vashem has obtained, and which contain multiple references to many people, as they were transferred from place to place. The program thus enables relatives to find out where their loved ones spent their last months, and where they died. Alexander hopes that one day this service will be available on the Internet.
A staff of 25 checks the completed pages on arrival at Yad Vashem. After being scanned into the computer, the Pages are placed in alphabetical order in memorial files - symbolic tombstones - in the Hall of Names, which is kept at a temperature and level of humidity necessary for their preservation. Next to the Hall is a room where visitors can use the five computer terminals to search for information about lost relatives and friends.
Searches at times turn up unexpected results. In 1941, Leonid Sheiman was separated from his family - parents, four brothers and a sister - and was drafted into the Soviet army. His efforts after the war to find members of his family were all in vain. In June 2000, five years after he immigrated from Poland, Leonid's daughter encouraged him to write to Yad Vashem. Researchers were able to tell him that in 1991, his brother Lazar, who had arrived in Israel in 1957, had filed Pages of Testimony regarding his family - including Leonid - all of whom he believed to be dead. After 59 years, the two brothers were reunited.
Altogether, the program contains some five million individual references. Avraham does not believe that all six million names will ever be collected: the biggest "hole", he explains, is Central Europe, where people were murdered where they lived - thus their names do not appear on any official lists - and where so few survived to give testimony.
By personalizing the individual tragedy of the victims and the survivors of the Holocaust, the project seeks to counteract trends of indifference and ignorance, and to discredit Holocaust deniers who seek to convince the world that the Holocaust never happened.
"With each name added," Alexander believes, "the memory of a whole life is revived. Every new name recorded in the Hall of Names is a victory against oblivion."
Unto Every Person There is a NameUnto every person there is a namebestowed on him by Godand given to him by his parents.Unto every person there is a nameaccorded him by his statureand type of smileand style of dress.Unto every person there is a nameconferred by the mountainsand the walls which surround him.Unto every person there is a namegranted him by Fortune's wheelor that which neighbors call him.Unto every person there is a nameassigned him by his failingsor contributed by his yearnings.Unto every person there is a namegiven to him by his enemiesor by his love.Unto every person there is a namederived from his celebrationsand his occupation. Unto every person there is a namepresented him by the seasonsand his blindness.Unto every person there is a namewhich he receives from the seaand is given to him by his death.
Zelda
On Wednesday evening, April 30th beginning at 7 p.m. those gathered in the sanctuary at Temple Beth Shalom in Palm Coast will begin reading the names of victims of the Holocaust, those who died in the darkness that fell over Europe between 1933 and 1945. All are welcome to this event that is open to the public. Any one who wishes is welcome to join as readers recite and pronounce the names of the dead, 36 names at a time.
"Once a person dies and the mourning period is over, we rarely speak the names of people who have gone on to their reward," noted Temple Beth Shalom's Rabbi Merrill Shapiro. "This is the day set aside by Jews the world over, to remember those who perished, each of them individuals like all of us who had plans, dreams, aspirations and hopes. Instead of thinking about the unthinkable, 6 million dead, let us focus on just individuals and their names, names all too similar to our own!" the Rabbi added.
The worldwide Holocaust memorial project, called "Unto Every Person Is A Name," which was initiated in 1989, is a unique project designed to perpetuate the memory of the Jewish victims of the Shoah as individuals, by the public recitation of their names on Yom Hashoah - the Day of Remembrance. By personalizing the individual tragedy of its victims and survivors, this project seeks to defy dangerous trends of indifference and ignorance of World War II and the Holocaust. Six million Jews, of whom one and a half million were children, perished in the Shoah, while the world remained indifferent and failed to act. Today, while anti-Semitism has virtually been eliminated as a policy of the State, anti-Jewish attitudes and anti-Semitic manifestations still persist. Ceremonies during which names of Holocaust victims are recited, together with such information as age, place of birth and place of death, personalize the tragedy of the Holocaust. Emphasis is thus put on the millions of men, women and children who were lost to the Jewish people and not solely on the cold, intangibility embodied in the term "The Six Million." Through the recitation of individual names of victims of the Nazi genocide, "Unto Every Person There Is A Name" Yom Hashoah ceremonies help to educate and influence young people. Many have not met a survivor of the Holocaust and heard the personal experience of those who choose to share their experience to educate the youth of today. This program is also an effective tool to counter the efforts of Holocaust deniers who seek to convince the world that the Holocaust never occurred. It also serves to perpetuate the memory and respond to those who say that we should close this chapter in history. The Holocaust is a tragedy whose size defies comprehension: Six million Jews were killed. One and half million children. Billions of dollars in property were confiscated. Tens of thousands of books were destroyed. Thousand of Jewish communities were obliterated - forever. We read their names as a tribute to the lives they led and hoped to lead. "Unto Every Person There is a Name" gives names back to those who were stripped of their identities before they were robbed of their lives. By reciting their names, ages and birthplaces, we remember that each victim was an individual, a son or daughter, a sister or brother, a child or a parent. Each had hopes and dreams and, like all people, each clung to life. On Yom Hashoah, B'nai B'rith members throughout the world read some of the names of the six million Jewish men, women and children murdered during the Holocaust. Murdered, systematically and brutally, because they were born Jewish. We also recall non-Jews murdered because they, too, did not fit into Hitler's perverse vision. We, the living, bear witness today - not just at these commemorations but as a united observance in communities around the world. Together we affirm that the innocent lives lost in the Holocaust have not and will not be forgotten. Their names will always be remembered.
Unto Every Person There is a Name
"We were first told to undress - clothes on one side, shoes on other - then we entered the room, naked as the day of our birth. It was here that we were given a number and heard the Konzentrationlagerfuehrer [Concentration Camp Commandant] say: 'Fromthis day forth, you are all numbers. You no longer have names. You have no identities. You have no nationalities. All you haveis your number, and besides your number, you have nothing at all.'
Excerpt from the diary of Jacob, 17
Since 1955, Yad Vashem, the Holocaust Martyrs' and Heroes Remembrance Authority has been gathering the names of the victims of the Holocaust. Lists of deportees, inmates of concentration camps, Jews who lived in ghettoes and persons displaced after the war have been collected and stored. But the information contained in these lists was usually limited to name, date and place of origin. It was therefore decided to create "Pages of Testimony", to be filled by family members, friends or acquaintances of persons who had disappeared, or had been murdered by the Nazis and their collaborators. Data about the victim's family, his/her occupation, whereabouts during the war and the circumstances of his/her disappearance or death personalizes the tragedy of the intangible and anonymous "Six Million", says Alexander Avraham, Director of the Hall of Names at Yad Vashem.
By the end of the 1990s, some 800,000 Pages of Testimony had been collected, including tens of thousands of pages filled by immigrants from the former Soviet Union. But Avraham realized that time was running out.
Shortly before Holocaust Martyrs' and Heroes' Remembrance Day in April 1999, Yad Vashem launched an international $1 million campaign entitled "Unto Every Person there is a Name". The aim was to collect the names of every man, woman and child killed during the Holocaust. The Nazis had taken away the names of their victims and replaced them with numbers; the project was to return their identities and commemorate them.
The response was overwhelming. More than 380,000 new testimonies have been submitted to date. Avraham credits much of the response to its timing. In the initial post-war years, he explains, survivors found the topic very difficult to address, or still clung to the belief that their loved ones had somehow survived. Others found the task of giving testimony, often concerning dozens of relatives and friends too daunting; some were simply too involved with rebuilding their shattered lives. As a result, relatively few Pages of Testimony arrived at Yad Vashem.
Today the climate has changed. In the past few years, the Holocaust has become a topic discussed worldwide, especially in the area of restoration of property. Also, members of the survivors' generation, now very advanced in years, have realized that this may be their last chance to formally record the fate of their relatives and friends.
An interesting phenomenon that has come to light in the course of the campaign is the special relationship between survivors and their grandchildren. Often, Alexander relates, survivors couldn't face telling their children about their experiences and the "second generation" grew up in an atmosphere of silence and grief. This silence was broken many years later, when grandparents told their stories to their grandchildren. An example of third-generation involvement is the case of 14-year-old Ron Haber from New Zealand. Ron was so moved by his visit to Yad Vashem a year ago that he took back home with him Pages of Testimony for his grandfather, a Hungarian-born Holocaust survivor, to fill. Ron's initiative came not a moment too soon, as his grandfather passed away several months later. In his memory, Ron, together with a teacher and some classmates, collected testimonies from all the Holocaust survivors in New Zealand - some 300 Pages of Testimony - and forwarded them to Yad Vashem.
Other private initiatives were taken by: a German priest and teacher who made it a class project to gather the names of Jews from their town who were killed during the Holocaust; and twelve-year-old Ben Wind from Texas, who wrote to Yad Vashem asking for 200 blank Pages of Testimony which he filled completed and returned in person when he came to celebrate his Bar-Mitzvah in Jerusalem later that year. The National Students' Union of Israel has pledged itself to the operation, and recruited dozens of students to help survivors fill out Pages of Testimony. Over 1,000 Pages were collected in this way from survivors now living in retirement homes in Israel. Abroad, Jewish organizations, community centers, newspapers and Israel's embassies have assisted local Yad Vashem societies with the project. However, only ten percent of the testimonies have come from outside of Israel, and Avraham believes that the project is still in need of more publicity abroad.
The Pages are made of special acid-free paper, and are available from Yad Vashem, by mail or e-mail in fourteen languages. Both sections (concerning the victim and the survivor) must be filled out, each form for one victim only (not groups or families) and the information must be about a victim of the Holocaust, not - albeit a tragedy - someone who perished in a pogrom before the war, a survivor who was killed after arrival in Israel, or an allied soldier killed in battle. There is a space on the form for a photograph of the victim; some four to five percent of the testimonies submitted have photos attached. Incomplete or photocopied forms are accepted, but only if they are signed and dated by hand, since they are considered legal documents.
In 1992, a comprehensive computer program was initiated, which facilitated access to the huge reservoir of information already collected. The program can also translate place names and personal names into different languages, which allows for quicker cross-referencing and identification of duplicate entries. This is vital since some 16 million names appear on the thousands of lists that Yad Vashem has obtained, and which contain multiple references to many people, as they were transferred from place to place. The program thus enables relatives to find out where their loved ones spent their last months, and where they died. Alexander hopes that one day this service will be available on the Internet.
A staff of 25 checks the completed pages on arrival at Yad Vashem. After being scanned into the computer, the Pages are placed in alphabetical order in memorial files - symbolic tombstones - in the Hall of Names, which is kept at a temperature and level of humidity necessary for their preservation. Next to the Hall is a room where visitors can use the five computer terminals to search for information about lost relatives and friends.
Searches at times turn up unexpected results. In 1941, Leonid Sheiman was separated from his family - parents, four brothers and a sister - and was drafted into the Soviet army. His efforts after the war to find members of his family were all in vain. In June 2000, five years after he immigrated from Poland, Leonid's daughter encouraged him to write to Yad Vashem. Researchers were able to tell him that in 1991, his brother Lazar, who had arrived in Israel in 1957, had filed Pages of Testimony regarding his family - including Leonid - all of whom he believed to be dead. After 59 years, the two brothers were reunited.
Altogether, the program contains some five million individual references. Avraham does not believe that all six million names will ever be collected: the biggest "hole", he explains, is Central Europe, where people were murdered where they lived - thus their names do not appear on any official lists - and where so few survived to give testimony.
By personalizing the individual tragedy of the victims and the survivors of the Holocaust, the project seeks to counteract trends of indifference and ignorance, and to discredit Holocaust deniers who seek to convince the world that the Holocaust never happened.
"With each name added," Alexander believes, "the memory of a whole life is revived. Every new name recorded in the Hall of Names is a victory against oblivion."
Unto Every Person There is a NameUnto every person there is a namebestowed on him by Godand given to him by his parents.Unto every person there is a nameaccorded him by his statureand type of smileand style of dress.Unto every person there is a nameconferred by the mountainsand the walls which surround him.Unto every person there is a namegranted him by Fortune's wheelor that which neighbors call him.Unto every person there is a nameassigned him by his failingsor contributed by his yearnings.Unto every person there is a namegiven to him by his enemiesor by his love.Unto every person there is a namederived from his celebrationsand his occupation. Unto every person there is a namepresented him by the seasonsand his blindness.Unto every person there is a namewhich he receives from the seaand is given to him by his death.
Zelda
Beth Shalom U.S.Y. Connects Tu B'Shvat and Pesach
Tu B’Shevat Plantings Yield Passover Fruit for Temple StudentsTu B’Shevat, the second full moon after the winter solstice during the third week in December marks the celebration in the Land of Israel of the produce of the trees and plants. In harmony with Israel, Jews throughout the world mark the occasion and celebrate by planting and eating of the produce of the Jewish National Homeland. At Palm Coast’s Temple Beth Shalom, young students planted as well, just as is done in Israel. This year’s crop included parsley plantings under the supervision of Educational Director Robyn Shapiro.
Students watched as the plants grew seed leaves and ultimately an ample crop under the ideal conditions of the grounds of the synagogue in Palm Coast. By Passover, the Festival of Freedom and the Holiday of Spring, the crops were ready for use as the traditional Karpas, or green vegetable used for dipping in salt water at the Seder meal on the first two nights of the eight day Feast.
Karpas is one of the traditional rituals in the Passover Seder. It refers to the vegetable, usually parsley or celery, that is dipped in liquid (usually salt water) and eaten. The liquid may be any of the seven which make food capable of becoming ritually impure, although salt-water or vinegar are usually used. The idea behind the salt water is to symbolize the salty tears that the Jews shed in their slavery in Egypt. The vegetables symbolize the coming of the spring.
Some have explained the dipping of the Karpas to symbolize the Biblical Joseph’s tunic being dipped into blood by his brothers. Karpas is therefore done at the beginning of the seder, just as Joseph's tunic being dipped into blood began, as the Book of Genesis describes, the Israelites descent to Egypt. Indeed, the word Karpas, in some languages, means cloth.
The educational technique connects students ever more closely to the most ancient of rituals, bringing to life in 21st century Palm Coast customs and ceremonies with 3000 year old roots in the biblical Middle East.
Rabbi Shapiro in Tallahassee to Protect Religious Freedoms for All Floridians
Rabbi Merrill Shapiro and Reverend Harry Parrot Consulting on Testimony Before Florida's Taxation and Budget Reform CommissionRabbi Shapiro in Tallahassee to Protect Religious Freedoms for All Floridians
Rabbi Merrill Shapiro testified before the Florida Taxation and Budget Reform Commission as the group of political appointees was prepared to vote on an amendment to the state’s constitution that would repeal provisions limiting the use of tax dollars to support religious institutions. The commission was considering Constitutional Proposal CP 0020, “A resolution proposing an amendment to Section 3 of Article I of the State Constitution to repeal a limit on the use of public revenues in aid of religious organizations and entities, and to prohibit individuals and entities from being barred from participating in public programs because of their religion.”
The resolution grew out of a Florida Supreme Court decision in the case of Bush v. Holmes in which the justices relied on Florida’s Blaine Amendment, to invalidate the Opportunity Scholarship Program because the state was sending checks to religious schools, colleges and universities rather than to public institutions.
Rabbi Shapiro spoke in his capacity as Vice-President of the national Board of Trustees of Americans United for Separation of Church and State and was joined by Reverend Harry Parrott, a Baptist Minister from Clay County, Florida and representatives from the Anti-Defamation League, National Council of Jewish Women, People for the American Way and the Florida Education Association. In a letter to the commission, Shapiro argued for the retention of Florida’s Blaine Amendment, the constitutional provision prohibiting the expenditure of taxpayer dollars for religious purposes.
Friday, March 21, 2008
Preparing for Passover, Beth Shalom Promotes Israel Wineries
As the season begins for preparations for the traditional observance of the ancient Passover Festival, Palm Coast’s Temple Beth Shalom Men’s Club and Sisterhood are promoting the purchase of the produce of Israel’s wineries by offering bottles of Galilean wine in response to donations of $18.75 or more! The project is designed to encourage the purchase of products from Israel to strengthen the economy of the Middle East’s only genuine democracy and steadfast American ally.
Wine is an essential ingredient to the celebration of Passover, based upon the promises made to the ancient Hebrews in the sixth chapter of the biblical Book of Exodus. The centrality of the use of wine at Passover is verified by the Gospel accounts of the ritual used by Jesus at the Last Supper.
Temple Beth Shalom has made available in Flagler County, wines from the vineyards of the Galilee or Northern Israel region. This region is most suited for viniculture in Israel due to its high elevation, cool breezes, marked day and night temperature changes and rich, well-drained soils (most suitable for Cabernet Sauvignon, Merlot, Sauvignon Blanc and Chardonnay).
Wine has been produced in the Land of Israel since Biblical times. The ancient land of Israel (known at various times as Canaan and Judea) was making wine over two thousand years before Europe. In Biblical times the wine industry was the mainstay of the economy and wine had significant ritual importance.
The city of Gibeon was the center of wine making in ancient Israel. In 1959 and 1960 archaeological expeditions discovered ancient wine cellars saved and preserved at temperatures of 20 degrees Celsius. Furthermore it has been determined that wine was made and stored in ancient Gibeon between 600 C.E and 700 C.E. Great similarities between the wine cellars of Gibeon, Israel and Champagne, France have been noted, as if the same architect was involved in the design and building of the wine cellars despite the fact that the cellars of Gibeon were built 500 years earlier than the cellars of Champagne, France.
Ancient wines lacked the quality that people have become accustomed to in modern times. They were thick and sweet and had to be seasoned just to make them palatable.
Wine is an essential ingredient to the celebration of Passover, based upon the promises made to the ancient Hebrews in the sixth chapter of the biblical Book of Exodus. The centrality of the use of wine at Passover is verified by the Gospel accounts of the ritual used by Jesus at the Last Supper.
Temple Beth Shalom has made available in Flagler County, wines from the vineyards of the Galilee or Northern Israel region. This region is most suited for viniculture in Israel due to its high elevation, cool breezes, marked day and night temperature changes and rich, well-drained soils (most suitable for Cabernet Sauvignon, Merlot, Sauvignon Blanc and Chardonnay).
Wine has been produced in the Land of Israel since Biblical times. The ancient land of Israel (known at various times as Canaan and Judea) was making wine over two thousand years before Europe. In Biblical times the wine industry was the mainstay of the economy and wine had significant ritual importance.
The city of Gibeon was the center of wine making in ancient Israel. In 1959 and 1960 archaeological expeditions discovered ancient wine cellars saved and preserved at temperatures of 20 degrees Celsius. Furthermore it has been determined that wine was made and stored in ancient Gibeon between 600 C.E and 700 C.E. Great similarities between the wine cellars of Gibeon, Israel and Champagne, France have been noted, as if the same architect was involved in the design and building of the wine cellars despite the fact that the cellars of Gibeon were built 500 years earlier than the cellars of Champagne, France.
Ancient wines lacked the quality that people have become accustomed to in modern times. They were thick and sweet and had to be seasoned just to make them palatable.
Baron Edmond de Rothschild built two wineries in the final decades of the nineteenth century, one in Zikhron Ya'aqov and another in Rishon LeZion. Because of high temperatures the wine of the first vintages went sour, so deep underground cellars were constructed at enormous cost.
In 1906 Rothschild passed the management of the wineries onto the growers who formed the Societe Co-operative Vigneronne des Grandes Caves and in 1957 his son, James Rothschild, donated the wineries to the wine growers cooperative. Their vineyards covered many parts of Israel, but the main concentration was in the coastal regions of Sharon & Samson. The resulting wines were sold under the brand name 'Carmel'.
At the turn of the twentieth century Carmel produced the first Israeli wine to win a medal at a wine show (Carmel No. 1 1900 was a gold medal winner at the Paris World's Fair). It signaled It signaled the rebirth of the Israeli wine industry after 2,000 years.
Well into the 1960s, Israel suffered from a reputation of producing wines too thick and sweet to appeal to true wine connoisseurs. In the 1970s Carmel began to produce Israel's first varietal wines (Cabernet Sauvignon & Sauvignon Blanc).
Today, some Israeli wines are so good that they are compared favorably to the wines of the respected chateaux of France. Starting in the 1990s and continuing in the 2000s there has been an explosion of new boutique wineries throughout Israel. The most famous of these is Domaine du Castel, situated in the Judean Hills, west of Jerusalem. Castel wines were chosen as Decanter Wine of the Month on no less than three occasions.
Israel wins most prizes for its red wines, in particular Cabernet Sauvignon, but awards have been won for traditional method sparkling wines, white wines & dessert wines too. Eleven different Israeli wineries have won gold medals at the very highest level of international blind tasting wine competitions at least once, and some are regular winners.
Temple Beth Shalom is proud to present fine Israeli wines to the sophisticated consumers of Flagler County and to support the produce of the Holy Land. Robert Arkin, President of the synagogue’s Men’s Club is quick to point out that “great festivals like Passover, require great wine from a great and holy land, an ancient land made new again in our own time through the modern State of Israel!”
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