FlaglerJewishHerald

Beth Shalom Expresses Its Gratitude To Steve Tollin

2009-06-28T18:40:00.000-07:00

Travelling 100 miles northwest of New York City, Rabbi Merrill and Robyn Shapiro arrived at the Green Tree colony in Ferndale, New York to present Steve Tollin with the latest copy of the Temple Beth Shalom Ad Journal. The journal is the brainchild of Steve Tollin, the journal is the a major source of revenue to the congregation and enables it to provide wonderful Jewish educational programs to adults and young people alike, strengthening their ties to the customs, ceremonies, the traditions and heritage of the People Israel.

Tollin was thanked for the endless hours he devotes to making this project successful including the marshalling of the energies of many individuals who go forth to sell advertising in the annual volume. Even while working 20 hours-a-day, 1000 miles from the synagogue in Palm Coast, Steve is thinking of new ways to make the project even more successful. The journal and Tollin's efforts, said Rabbi Shapiro, "help to enhance the identity and feelings of self-esteem of the entire community of Flagler County Jews. How could we ever adequately express our great gratitude?"

Beth Shalom Students Enter the World of Tefillah

2009-06-02T18:32:00.000-07:00

Temple Beth Shalom Religious Schools students are being introduced to the all-important world of prayer, a major contact point between Jews and their Judaism during their life-long journey.

Teaching on Jewish prayer seeks to familiarize students with the structure of the prayer service and to explain the meaning of the various prayers and the theology of prayer, why Jews pray.

The curriculum of the Beth Shalom Religious School under the direction of Robyn Shapiro seeks to teach how to pray so that prayer works as a spiritual practice, so that it moves young people spiritually. The goal is for students to achieve during prayer an elevated state of mind so that they actually taste and experience the nearness of God. That is what is meant by "real davvening."

Hasidic literature particularly contains many techniques to achieve this kind of davvening. Most of these techniques are fairly simple, such as controlling one's glance in order to concentrate better. These hasidic davvening practices are part of the curriculm. When practiced faithfully, as students are taught, praying will be immeasurably higher than before. Young people get deep satisfaction from davvening and will experience the profound pleasure and joy of the nearness of God. Many people today find prayer difficult. Somehow prayer doesn't seem to provide enough reward or satisfaction for them to see it as their pathway to spiritual fulfillment. But this lack of enthusiasm for prayer is primarily due to the fact that most people have not been taught how to pray. The rote praying that many people are accustomed to and that fails to provide powerful results is not the same as real davvening. Prayer is a form of meditation and to benefit from any meditation one must learn and apply the proper methods. Only by knowing how to pray can anyone really davven and progress spiritually by davvening. Sometimes this takes time; students can't expect to reach the final goal in their first attempts.

A diver may find no pearls the first time one dives in the ocean but must not conclude that there are no pearls there. Divers must dive again and again to find them. Students can find God by prayer, but must be taught to persevere. They are be encouraged to persist in their efforts when they experience the life and vitality they infuse into your davvening.

Both beginning and experienced davveners, men and women can benefit by using the many traditional meditation techniques for prayer. Once people realize that there is something to learn about davvening as a spiritual practice, a synagogue will be on the path to a renewal of Jewish prayer. The following parable helps to explain the situation today: There was once a king who so loved music that he directed his musicians to play before him each morning. The musicians came to the palace and performed, to obey the king's command, but also because they loved and respected the king and valued their chance to be in his presence. So every morning they played for the king with enthusiasm and delight. For many years all went well. The musicians enjoyed playing each morning for the king and the king enjoyed listening to their music. When, at last, the musicians died, their sons sought to take their places. But, alas, they had neither mastered the art of their fathers nor had they kept their instruments in proper condition. Worse still, the sons no longer loved the king as did their fathers. They just blindly followed their fathers' custom of arriving each morning at the palace to perform. But the harsh sounds of their music were so offensive to the king's ear that after a time he ceased listening. But then some of the sons developed a renewed love and reverence for the king, however pale compared to the love and reverence of their fathers, and they realized that the king had stopped listening to their uninspired music. Although they wanted to perform to honor the king, they recognized that their inadequate skills made them unworthy to play before him. So they set about the difficult task of relearning the forgotten art that should have been their inheritance from their fathers. Every day, before coming to the king, they spent time tuning their instruments. Upon entering the palace concert room and hearing the racket of the other musicians, they sought out an obscure corner for themselves where they could play undisturbed. They also remained long after the other musicians had departed, so that they might improve their skill. And in their homes they continued to practice and to struggle with their instruments as best they could. The king was aware of their efforts and was pleased, for even though they did not play with the same talent as their fathers, still they strove, to the best of their abilities, to once more bring pleasure and joy to the king. Thus was their music received by the king with favor. One lesson of this parable is that if students want to progress spiritually by davvening, they must be helped to develop their davvening skills. But an even more important lesson is that students, and all Jews, must davven with devotion, for only devotion wins God's favor.

Religious School Students End Year with Pool Party

2009-05-20T18:15:00.000-07:00

The students of the Temple Beth Shalom Religious School completed their year-long studies and celebrated with a pool party a the home of Education Director Robyn Shapiro and Rabbi Merrill Shapiro. The celebration of the completion of studies is called a Siyyum.

The origin of the custom is found in the Talmud. Abaye was proud of the fact that whenever a pupil finished a massekta he made it the occasion of a holiday for his students (Shab. 118b); apparently he himself defrayed the expense of the celebration. R. Eleazar said, "One should make a feast on completing the Torah" (Cant. R. i. 9). The fact is specifically mentioned that R. Papa and R. Huna were absent from the siyyum of Raba (B. B. 22a; see Rashi ad loc.). Since the feast is considered "a feast of merit," R. Jacob Mölln (d. 1425) allowed meat and wine at the feast of those who celebrated a siyyum massekta during the first nine days of Ab, although feasting is otherwise prohibited on those days, the mourning period for the destruction of Jerusalem ("Sefer Maharil," p. 32b, Warsaw, 1874). R. Moses Minz (15th cent.) advises (Responsa, ed. Prague, 1827), "One should await an opportune time to prepare a feast for the completion of a massekta."

The siyyum is made by mourners a cause for avoiding fasting on a Jahrzeit. The siyyum exempts also the first-born from fasting on the day preceding Passover (see Shulḥan 'Aruk, Oraḥ Ḥayyim, 551, 10; Yoreh De'ah, 246, 26). The siyyum of the massekta is read by the scholar who has just completed its study, except in a yeshibah, when it is read by the principal. A discourse of a haggadic or pilpulistic character is interwoven with the reading, all students present partaking in the discussion.

After this all recite the "Hadran," as follows (the Masseket Berakot being supposed to be the one that has just been completed):
"Many returns ["hadran"] from us to thee and from thee to us, Masseket Berakot. Our thoughts be with thee, and thy thoughts be with us, Masseket Berakot. May we not be forgotten by thee, nor thou be forgotten by us, Masseket Berakot, neither in this world nor in the world to come."
This is repeated three times. The Aramaic language and the peculiar style indicate that the formula is ancient. It dates probably from the geonic period. Then follows: "May it be Thy will, O Lord, our God, and God of our fathers, that Thy Torah be our art in this world, and so be with us in the world to come." The ten sons of R. Papa are then enumerated—Ḥanina, Rami, Naḥman, Aḥai, Abba Mari, Rafram, Rakish, Surḥab, Adda, Daru (their names, if recited, are supposed to help against forget-fulness). Next follows: "Make pleasant for us, O Lord, our God, the word of Thy Law in our mouth and in the mouth of Thy people Israel, so that we, and our children, and the children of the house of Israel, may all know Thy Name and learn Thy Law. [Ps. cxix. 12, 80, 93, 99 are cited here.] Amen, amen, amen, selah, forever. We thank Thee, O Lord, our God, and God of our fathers, for appointing our lots among the scholars of the bet ha-midrash, and not among idlers," etc. (Ber. 28b). The principal celebrant recites: "May it be Thy will, O Lord, my God, that as Thou hast aided me to complete Masseket Berakot, so mayest Thou aid me to commence and complete other treatises and books. Aid me to learn and to teach, to observe, to do, and to keep all the words of the teaching of Thy Law, in love. May the merit of all the Tannaim, and Amoraim, and the scholars [herein mentioned] be with me and with my children; that the Torah shall never depart from my mouth and the mouths of my children and my posterity," etc. This is followed by "Ḳaddish di-Rabanan."

Temple Beth Shalom Religious School students readily admit that their studies have been fun. The joy of learning, of encountering and engaging intellectual challenges is common to Temple Beth Shalom Religious School students.

Beth Shalom School Students follow 2nd Century Rabbi Akiba

2009-05-19T20:07:00.000-07:00

Temple Beth Shalom Religious School students, with their educational director Robyn Shapiro, took to the outdoors, just as the students of Rabbi Akiba did around 110 in the Common Era, to celebrate Lag B'Omer, the thirty-third day of the counting of the barley harvest and the days between Pesach and Shavuot.

The explanations begin with the Omer period itself, those forty-nine days that are counted off one by one between the two festivals. This is a time of semi-mourning, when weddings and other celebrations are forbidden, and as a sign of grief, observant Jews do not cut their hair.
Anthropologists say that many peoples have similar periods of restraint in the early spring to symbolize their concerns about the growth of their crops. But the most often cited explanation for the Jewish practice comes from the Talmud, which tells us that during this season a plague killed thousands of Rabbi Akiva's students because they did not treat one another respectfully. The mourning behavior is presumably in memory of those students and their severe punishment.
According to a medieval tradition, the plague ceased on Lag Ba'Omer, the thirty-third day of the Omer. (The Hebrew letters lamed and gimel which make up the acronym "Lag" have the combined numerical value of 33.) As a result, Lag Ba'Omer became a happy day, interrupting the sadness of the Omer period for twenty-four hours.
The talmudic explanation makes most sense when put into historical context. The outstanding sage Rabbi Akiva became an ardent supporter of Simeon bar Koseva, known as Bar Kokhba, who in 132 C.E. led a ferocious but unsuccessful revolt against Roman rule in Judea. Akiva not only pinned his hopes on a political victory over Rome but believed Bar Kokhba to be the long-awaited Messiah. Many of his students joined him in backing the revolt and were killed along with thousands of Judeans when it failed. The talmudic rabbis, still suffering under Roman rule and cautious about referring openly to past rebellions, may have been hinting at those deaths when they spoke of a plague among Akiva's students. Possibly, also, Lag Ba'Omer marked a respite from battle, or a momentary victory.
A completely different reason for the holiday concerns one of Rabbi Akiva's few disciples who survived the Bar Kokhba revolt, Rabbi Simeon bar Yohai. He is said to have died on Lag Ba'Omer.
Rabbi Simeon continued to defy the Roman rulers even after Bar Kokhba's defeat, and was forced to flee for his life and spend years in solitary hiding. Legend places him and his son Eleazar in a cave for twelve years, where a miraculous well and carob tree sustained them while they spent their days studying and praying. When they finally emerged, Simeon denigrated all practical occupations, insisting that people engage only in the study of Torah. For this God confined the two to their cave for another year, accusing Simeon of destroying the world with his rigid asceticism.
But Rabbi Simeon's otherworldliness resonated with mystics in his own time and later, so much so that tradition ascribes to him the Zohar, the key work of the Kabbalah (although critical scholars attribute it to the thirteenth-century Spanish kabbalist Moses de Leon). And in Israel, on Lag Ba'Omer, people flock to the site of his tomb in the village of Meron in the Galilee, near Safed, where they light bonfires and sing kabbalistic hymns. Hasidic Jews follow the custom of bringing their three-year-old sons to Meron to have their hair cut for the first time. (The custom of not cutting the child's hair until his third birthday is probably an extension of the law that forbids picking the fruits of a newly planted tree during its first three years.)
Unrelated to Rabbi Simeon, the kabbalists also give a mystical interpretation to the Omer period as a time of spiritual cleansing and preparation for receiving the Torah on Shavuot. The days and weeks of counting, they say, represent various combinations of the sefirot, the divine emanations, whose contemplation ultimately leads to purity of mind and soul. The somberness of this period reflects the seriousness of its spiritual pursuits.
Finally, on yet another tack, some authorities attribute the joy of Lag Ba'Omer to the belief that the manna that fed the Israelites in the desert first appeared on the eighteenth of Iyar.
Though its origins are uncertain, Lag Ba'Omer has become a minor holiday. (For Sephardim, the holiday is the day after Lag Ba'Omer.) Schoolchildren picnic and play outdoors with bows and arrows--a possible reminder of the war battles of Akiva's students--and in Israel plant trees. And every year numerous couples wed at this happy time, oblivious to Rabbi Akiva or Simeon bar Yohai, manna or mysticism.

Religious School Students Choose Beit Frankforter, Doliner Food Bank

2009-05-17T17:40:00.000-07:00

The students of the Temple Beth Shalom Religious School convened their plenary session and the debate began. Over the course of the year, the students had collected their Tzedakah monies in the pushke that was passed around at each session. Now the time came to decide on the allocations process. Who would receive a grant from the students, ranging in age from 9 to 13 years old, and who would not?

After counting the final pennies, nickels, dimes and quarters and arriving at the year's final tally, many different organizations were considered. The merits and shortcomings of each organization were carefully weighed by the students under the supervision of Temple Beth Shalom Religious School Director Robyn Shapiro before a final decision was made. The two recipients this year were the Doliner Food Bank of the Jewish Federation of Volusia and Flagler Counties and Beit Frankforter, a senior center in the south of Jerusalem, Israel.

The Social Service Council of the Jewish Federation maintains a well-stocked crisis food bank which provides emergency food to people who “fall through the cracks” of the system. The food bank provides staples such as cereals, juices, canned vegetables and fruits, canned meats, peanut butter, pasta, canned and dry milk, paper goods, and other items deemed necessary for survival.
Due to the current state of the economy the Jerry Doliner Food Bank is serving an increasing number of clients in Volusia and Flagler County and the students felt that there is still much more we must do to reduce the growing food insecurity in our community.

A walk through the halls of Beit Frankforter, an old house in Jerusalem’s Baka neighborhood, tells a beautiful story. It is a story of growing old gracefully, with meaningful activities among good company, hearty food, stimulating programs. Going from floor to floor,you might see an Ulpan in session with many recentlyarrived French olim struggling with their new language.
Or, you may come upon the art workshop where people paint silk, knit, hammer copper or, in the next room, a group might be engaged in a very serious game of cards.
On the way to the next floor you will pass the large aquarium where fish swim in lazy circles and where many an Elder might be mesmerized by the calming effects of the water and its inhabitants. Add aerobics and Feldenkreis, computer lessons, a visiting crew of animals
that stimulate the frail elderly and a dentist to help with dental problems and you see just how busy the Center can be. If you arrive very early in the morning, you will get the best treat of all: A group of savtas (grandmothers) come to the Center daily, long before 7 am, where they
prepare more than 500 sandwiches. These are then delivered to local schools where they are enjoyed by children whose families do not have the means to send them to school with a mid-morning sandwich and fruit. In the past school year alone over 95,000 sandwiches
were made and delivered to hungry school kids. Quite an accomplishment.

The Temple Beth Shalom students were impressed by the fact that just $20 feeds one child for one month with hearty luncheon sandwiches.

Diaper Bank at Beth Shalom Now Open at TBS

2009-05-13T19:48:00.000-07:00

Diaper Bank To Open at Area Synagogue
It wasn’t until Gloria Max, the Director of the Jewish Federation of Volusia and Flagler County visited Palm Coast’s Temple Beth Shalom and told how sad it was to see a young girl excited about receiving toilet paper from the program’s food bank, that the reality began to set it. Then, synagogue members spoke of a mother who was seen taking a diaper off her infant, emptying the solids and putting it back on! “It was an ‘Aha!‘ moment,“ said Rabbi Merrill Shapiro. “We quickly learned that Food Stamps and associated programs do not cover non-food items such as toilet paper and diapers!“
“How can we go to bed at night in a town where there are parents who are putting their children to bed in a re-used diaper?” a group at Temple Beth Shalom asked themselves and others. After reading about Diaper Banks in Time Magazine, the question became “Why not here?” Following an excited and positive response from a local mother’s group, the collection process began and the Diaper Bank at Beth Shalom began.
Some veteran mothers at Beth Shalom suggested cloth diapers but poor mothers rarely have their own washing machines or access to Laundromats. Further, babies sitting longer in dirty diapers get more rashes and cry. Crying can lead to shorter tempers and child abuse. Day-care centers require parents to provide their own diapers, and without day-care, some mothers can’t work.
The Diaper Bank at Beth Shalom has been established to ensure that families living in poverty have and adequate supply of diapers for their infants and toddlers and to raise community awareness that anti-poverty programs must add diapers under their definitions of “basic human needs.”

Donations of diapers began flowing in to the Diaper Bank in the synagogue’s facility at 40 Wellington Drive in Palm Coast. When nearly 1000 diapers of all sizes were collected, the announcement went out to mother’s groups and others that diapers are available to recipients of food stamps, participants in the Supplemental Nutrition Assistance Program, WIC or similar programs. Other applicants will be reviewed on an individual basis.
Diapers are available for distribution by appointment by calling 386-445-3006 or at the synagogue on Wednesdays from 1 until 3 p.m. Donations of diapers are accepted anytime. Cash donations will be used for the purchase of diapers. The Diaper Bank is run entirely by volunteers. Temple Beth Shalom provides the space for storage and distribution of the diapers and the charitable status under Internal Revenue Code Section 501 c 3. Thus, contributions may be tax-deductible, consultation with a qualified tax advisor is highly recommended!

St. Johns Riverkeeper To Address Temple Annual Spaghetti Dinner May 17

2009-05-06T15:13:00.000-07:00

St. Johns Riverkeeper Neil Armingeon will be the featured guest speaker at Temple Beth Shalom Men’s Club Annual Spaghetti Dinner, Sunday, May 17th, 5 p.m. at the Palm Coast Synagogue, 40 Wellington Drive, off Pine Lakes Parkway. Armingeon and Riverkeeper are the full-time advocates and “watchdogs” for the St. John River watershed and the public to whom it belongs. The role of the Riverkeeper organization has become central in the “water wars” that are expanding following a permit issued to Seminole County to withdraw water from the St. Johns for irrigation use. This decision impacts many different areas, but especially the residents of the regions surrounding the St. John, including Flagler County.

Neil Armingeon previously served as the Environmental Director of the Lake Pontchartrain Basin Foundation in New Orleans. For over 10 years, he galvanized diverse coalitions of citizens in support of a clean, sustainable Lake Pontchartrain Watershed and developed and directed grass-roots campaigns that integrated science, advocacy, and public policy. Prior to his work with the Foundation, Neil was Project Director for the North Carolina Coastal Federation, one of the state's largest environmental groups, where he directed advocacy and hands-on regulatory education programs. Neil has a Bachelor of Science degree from North Carolina State University and a master's degree in Environmental Management from Duke University. He has become a major advocate for the protection of the integrity and the beauty of the St. Johns River.

The group St. Johns Riverkeeper is a private non-profit 501(c)(3) organization that serves as a full-time advocate and "watchdog" for the St. Johns River, its watershed, and the public to whom it belongs.Riverkeeper works to improve water quality in the St. Johns River and its tributaries, to protect critical habitat in the St. Johns River watershed, to provide meaningful public access to our waterways, and to educate our members and the public about the River and the issues that impact its health.Riverkeeper is a membership-based organization. Riverkeeper does not receive any government funding but must rely on the generous support of businesses and concerned citizens that recognize the value and importance of the St. Johns River and our work to protect it.
The Temple Beth Shalom Men’s Club Spaghetti dinner, Sunday, May 17th at 5 p.m. is open to the public; tickets must be purchased in advance through the synagogue office or at the door. The cost is $10 for adults. Children accompanied by an adult are free! For further information and for tickets contact Temple Beth Shalom at 386-445-3006.

The "Once Every 28 Year" Mitzvah Celebrated by Beth Shalom

2009-04-12T14:30:00.000-07:00

From the Daytona News Journal

April 09, 2009
Special sunrise
Jews believe every 28 years the sun returns to the spot it occupied on the 4th day of creation
By KARI COBHAM Staff Writer
FLAGLER BEACH -- "I think it's coming," a woman says.
The huddled group moves instinctively toward the wooden rail as the sun's rays break pink and orange over the frigid Atlantic Ocean. Numb hands clutch at prayer sheets.
"I haven't seen the sunrise in a long time so I might as well see this one; it's a special one," says Philip Barish, a Flagler Beach retiree and Palm Coast Temple Beth Shalom member.
At daybreak Wednesday, similar scenes unfolded worldwide, as many devout Jews gathered to observe Birkat HaChama or the Blessing of the Sun.
The ancient ritual comes just once every 28 years -- perhaps three times in a lifetime -- and marks the moment observers say the sun returns to the spot in the sky it occupied on the fourth day of creation.
"Often to us in these modern times, there's this ancient association of the sun with power," said Rabbi Merrill Shapiro of the conservative Wellington Drive synagogue.
About 20 of its members gathered in the dim morning light on Flagler Beach. Over in Ormond Beach, members stood outside the Esformes Chabad Center after a 7:30 a.m. service to acknowledge the moment.
"Sun is one of God's creations and definitely there's something to be grateful to witness," said Rabbi Pinchas Ezagui, spiritual leader at the center. "It's very emotional."
This year's observance holds special significance because it happens to coincide with Passover, Shapiro said.
The weeklong Jewish festival celebrates the deliverance of the Jewish people from Egyptian slavery and commemorates God sparing them from a plague that killed the firstborns of Egypt.
"What this year and this era holds for us, we cannot know, but we know that that makes it important," Shapiro said.
But other area synagogues, some of which hadn't heard of the Blessing of the Sun, bypassed the somewhat obscure tradition to focus on the Passover celebration.
"In the total scheme of things, this is an interesting idea and certainly it does have the makings of a strong ecological message," said Rabbi Barry Altman of the reform Temple Beth-El in Ormond Beach.
Conservative Congregation B'Nai Torah in Ormond Beach also did not observe the blessing. Temple Shalom of Deltona members recognized it individually, treasurer Ellen Korn said.
Not all Jewish denominations teach about the tradition and because it doesn't come often it's not "top of mind," Shapiro said.
Flagler Beach retiree Barish arrived in the Wednesday morning cold clutching a cup of steaming liquid. This Birkat HaChama will likely be his last, the 74-year-old grudgingly admitted.
"I hate to think of it that way, but it comes with the territory," Barish said.
Abraham Fortun, a ninth-grader at Flagler Palm Coast High School, went mostly because his dad made him.
"I've also never seen a sunrise before," said Abraham, 14, his bespectacled face barely visible beneath a tightly drawn gray hoodie.
Shapiro remembered joining 400,000 Jews 28 years ago at the Wailing Wall, watching the sun come up over the gold Dome of the Rock in Jerusalem with his wife and two children. He was 34 years old then, 62 now.
"We're all sure that the sun will rise tomorrow, but what would happen if it didn't?" Shapiro said. "This is God manifest in our world."

www.staugustinejewishhistoricalsociety.wordpress.com

Florida Fair Elections Center Executive Director Susan Pynchon to speak at April 19th Men's Club Breakfast

2009-04-05T14:35:00.000-07:00

Florida Fair Elections Center Executive Director Susan Pynchon, a nationally recognized election reform and voting rights advocate will address a new initiative to end election district gerrymandering in the State of Florida at the a Temple Beth Shalom Men’s Club Breakfast on Sunday, April 19th at 10 a.m. The meeting is open to all and includes an elaborate breakfast. A $12 donation is requested. The public is urged to attend. Reservations can be made through the synagogue office at 386-445-3006.

For many years, Pynchon has monitored, researched, and wrote reports on various elections and election problems around Florida, including special reports on elections in Volusia County, Flagler County, and Sarasota County. She has made numerous trips to Tallahassee to speak on election-related issues before the Ethics and Elections Committees of the Florida House and Senate; advocated for verifiable paper-ballot elections in Washington D.C. and Tallahassee; studied election law and election “best practices.” Pynchon personally initiated and sponsored Florida’s first statewide election reform conference, which has become an annual event. She regularly gives talks to community organizations throughout Florida to help educate Floridians about the problems with electronic voting, partisan election administration, and other reform issues.

Susan Pynchon co-founded the Florida Voters Coalition; served as a member of the Election Protection Coalition; and served on the Advisory Board of VoteTrustUSA. She has been Interviewed frequently by local, state, and national news media on election-related issues, including CNN, the Wall Street Journal, the Daytona Beach News Journal, the DeLand Beacon, and the Orlando Sentinel; appeared in the Emmy-nominated documentary Hacking Democracy.

Pynchon is well-known for having forged cooperative relationships with established civil rights organizations to monitor proposed legislation on the state and national level and to advocate for needed election reforms. She Initiated the preservation of Florida election records, which would otherwise have been destroyed, for the 2000, 2004 and 2006 elections so that historians and researchers will forevermore have access to those records.

Susan Pynchon was the recipient of the 2008 Nelson Poynter Civil Liberties Award, Florida ACLU The Nelson Poynter Civil Liberties Award has been presented for 29 consecutive years to an individual or group of individuals who have made an outstanding contribution to the advancement of civil liberties. The award is named for the former crusading editor of the St. Petersburg Times, who was never afraid to stand up for unpopular causes. He fought racial segregation, defended the right of a free press, exposed corruption in government and supported the rights of the elderly and the poor. He also led the fight for the Sunshine Law, opening Florida’s government to public scrutiny and accountability. The first recipient of the Nelson Poynter Civil Liberties Award was the late Florida Governor LeRoy Collins in 1978, who was recognized for his courageous leadership in upholding racial justice and opposing the death penalty. Other recipients have included Florida Supreme Court Justice Gerald Kogan; Florida Bar Association President Chesterfield Smith; Immigrant Rights Attorney Cheryl Little; and, in 2007, author and columnist Carl Hiaasen.Together with three colleagues, I received the 2008 Nelson Poynter Civil Liberties award for “defending voting rights in Florida,” which included rallying diverse organizations across Florida in the successful push for statewide implementation of verifiable paper ballot voting systems in 2007 and other election reforms.

Susan Pynchon's Educational background:American College, Paris, France – one year; Liberal ArtsEckerd College, St. Petersburg, FL – two years; Liberal ArtsUniversity of Maine, Augusta, Maine – one year; Liberal ArtsUniversity of New Hampshire, Durham, NH – Business MathTechnical training: Honeywell, Inc., Minneapolis, MN Election Conferences: Washington, DC; San Francisco, CA; Minneapolis, MN; Kissimmee, FL; DeLand, FL;

Area Jews Gather to Greet the Rising Sun of Creation in Flagler Beach, Wednesday, April 8th

2009-04-01T14:33:00.000-07:00

Members of the local Jewish community who do not avail themselves of the opportunity to greet the rising sun of Creation, Wednesday morning, April 8th need not be concerned. They’ll have another chance to do it again on Wednesday, April 8th in 2037! Once every 28 years, the Sun returns to the position it occupied when it was created at the beginning of the fourth day of creation as described in the opening chapter of the book of Genesis:
And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night and the stars. And God placed them in the sky of the heavens to give light on the earth, and to rule over the day and over the night, and to divide the light from darkness; and God saw that it was good. And it was evening and it was morning, a fourth day.
A two thousand-year-old tradition calls upon Jews to institute a special prayer acknowledging God's might and creation of the world. This ritual is known as The Blessing on the Sun, or, in Hebrew, Birkat HaChamah.

The local Jewish community organized under the auspices of Palm Coast’s Temple Beth Shalom under the leadership of Rabbi Merrill Shapiro will gather just north of the Flagler Pier at 6:45 a.m. on Tuesday, April 8th. For tradition also prescribes that one should rush to fulfill the commandment and complete the ritual as soon as possible, in this case as the sun rises on the fourth day of the week, on a Wednesday during spring’s Hebrew month of Nisan.
“The calculations are complex,” explains Rabbi Merrill Shapiro, “but accessible. Anyone wishing to go through them can and they are readily available. But the mystical meaning is equally important. The teachers of Kabballah, of Jewish mysticism, noted the significance of the 28-year cycle of the sun and its relation to the powers and abilities of human beings. It is as if a sun-human being connection is being created bring warmth, strength and power to the world.”
This sun-human connection is significant, others say, as we here on earth learn to harness the power of the sun to power our electric grid and the needs of a modern world. Floridians, of all of America’s citizens, have the greatest connection with the sun. And the cycle of the sun and the cycles of women make them especially tuned to the actions of the heavens.
All of these elements will be addressed at the brief service that welcomes the new sun cycle to begin April 8th. All are welcome to attend, just north of the Flagler Pier at 6:45 a.m. The day is significant for after greeting the sun, Jews the world over will prepare to celebrate the Passover that same evening, recognizing that the sun provides warmth and strength for all and that no person can enslave another!

Nazi Forgery Recalled Through Palm Coast Temple Musical Presentation

2009-02-09T17:42:00.000-08:00

In the early March 1941, Marriage register no. 60 (1761 – 1762) of the Cathedral Parish Office of Vienna, Austria’s St Stephen’s was officially removed and handed over to the Reichssippenamt (authority dealing with matters of nationality and race) in Berlin, the capital of the the German Third Reich established by Adolf Hitler and his Nazi Party. The reason wasn’t immediately clear until the choir of Temple Beth Shalom in Palm Coast chose to present the operetta “The Waltz King” based on the music of one of Hitler’s favorite composers, Johann Strauss II.
When piano teacher and holocaust survivor Claire Soria brought the libretto to the Temple’s choir director and Moscow Conservatory of Music graduate Marina Lapina, they weren’t sure it was proper to present a Nazi favorite in the sanctuary of a local synagogue. Rabbi Merrill Shapiro sat down to do the research and discovered an interesting irregularity in the biographical history of the Strauss family, an irregularity meant to be covered by a forgery.
Adolf Hitler loved the music of the very Germanic Strauss and, when he was told of the possibility of Strauss’ being a Jew, the Nazi leader shot back with “I will be the decider of who is Jewish and who is not!”
As it turns out, the marriage records of St. Stephen’s Cathedral note the marriage, in 1761 of Johann Michael Strauss, the great-grandfather of the Waltz King who wrote the famous Blue Danube and Emperor Waltzes, was listed as “the worthy Johann Michael Strauss, in service with His Excellency Field Marshal Count von Roggendorf, a baptised Jew, single, born in Ofen, legitimate son of Wolf Strauss and his spouse Theresia, both Jewish!” Johann Strauss II, Hitler’s favorite, was not the pure Aryan ideal of the Nazi regime but rather part Jewish! This would have caused great embarrassment to a leader and a powerful political party dedicated to the destruction of all Jewish bloodlines in Europe.
So, the records were removed, photocopied and altered to eliminate any mention of the Strauss marriage and any mention of his Jewish ancestors. Even the table of contents was altered and then returned with the originals to the Austrian Cathedral. The forged photocopies were placed in the Parish office and the originals were hidden.
Hitler, who was of Austrian birth, personally liked Strauss' music and The Waltz King’s waltzes and operettas were embraced by the Nazi-run cultural apparatus of the Third Reich. In Austria, however, a lot of creative people and ordinary citizens who abhorred the Nazis and the occupying Germans, and who clung to their separate national identity, also embraced Strauss' work as their own, as a statement (veiled and subtle, as it had to be for their own safety) of their separateness from the Germans. Indeed, Strauss' music and the Imperial era that it evoked were a safe haven for the nationalists and anti-Nazis working quietly in the Austrian cities of Vienna and Salzburg. There was the odd, unspoken truth amid all of this, that the Strauss family was of Jewish descent -- in fact, when the Nazis marched in during the spring of 1938, descendants of the composer were protected from persecution by the timely, surreptitious creation of baptismal certificates, indicating conversions to Christianity generations earlier, which conveniently turned up in the public record.
The question of Johann Strauss II’s racial origins and religion is perhaps the most interesting of all, casting a sad and sombre cloud over his heritage given later events after his death in 1899 - and the horrific fate of some of his relatives in the 1930s. Those who assume he was indifferent to his Jewish origins are mistaken. In December 1887, he wrote to his brother-in-law Josef Simon: "I'm not at all sure any more to which religion I belong... although in my heart I am more Jewish than Protestant." These Jewish antecedents of Strauss became particularly problematical for the Nazis when they annexed Austria in 1938. Clearly the subjugation of the Austrian nation could not proceed smoothly if the most popular music of the country was suppressed on racial grounds. Besides, Hitler (who was Austrian himself) loved the music of Strauss. As with Franz Lehr (another Hitler favourite, whose wife, Sophie, was Jewish, but who was made an "honorary Aryan"), Johann Strauss II and his father (who composed the famous Radetzky March, practically a second national anthem in Austria) were to be protected.
What began as a question of whether a Nazi favorite’s music could be played in a local synagogue has come to reveal that the music of Johann Strauss, the :”Waltz King” was written by Strauss the Jew. The embarrassment of the Nazi Reich makes the music that much sweeter to the listeners who will gather at Temple Beth Shalom in Palm Coast at 4 p.m. Sunday, February 22nd. The event is part of a dinner theater afternoon, and the $15 tickets that include the musical and dinner are available to the public through the synagogue office at 386-445-3006.

Second Temple Beth Shalom World Wide Wrap a Huge Success!

2009-02-03T17:54:00.000-08:00

Several dozen people gathered at Temple Beth Shalom on February 1st, Super Bowl Sunday, for what has now become an annual tradition. Super Bowl Sunday is the date set annually by the Federation of Jewish Men’s Clubs for the World Wide Wrap, the effort to get as many people as possible to use Tefillin.

Beth Shalom’s 2009 participants studied the Torah texts about Tefillin, and were taken on a guided tour through the mentions of the phylacteries in the Biblical Books of Exodus and Deuteronomy. The obligation of tefillin is mentioned four times in the Torah. Twice when recalling the The Exodus from Egypt:

"And it shall be for a sign for you upon your hand, and for a memorial between your eyes, that the law of the LORD may be in your mouth; for with a strong hand did the LORD bring you out of Egypt" — Exodus 13:9

"And it shall be for a sign upon your hand, and as totafot between your eyes; for with a mighty hand did the LORD bring us forth out of Egypt" — Exodus 13:16

— and twice in the shema passages:

"And you shall bind them as a sign upon your arm, and they shall be as totafot between your eyes" — Deuteronomy 6:8

"You shall put these words of mine on your heart and on your soul; and you shall tie them for a sign upon your arm, and they shall be as totafot between your eyes" — Deuteronomy 11:18

The word tefillin is obviously related to the Hebrew word "tefillah", meaning prayer and is its plural form. In the Torah tefillin are called totafot. This word is difficult to translate or understand.

The term "tefillin" is found in Talmudic literature, although the Biblical word totafot was still current, being used with the meaning of "frontlet". In rabbinic literature the expression is not found translated into a foreign word.

The Septuagint renders "totafot" as ἀσαλευτόν meaning "something immovable". A reference in the English translation New Testament calls tefillin "phylacteries", from the Greek "phulakt rion" meaning "guard's post" or "safeguard" from phulakt r, guard, from phulax, phulak. However, neither do Aquila and Symmachus use the word "phylacteries".

Targum Onkelos and the Peshitta translate the word "totafot" as tefillin. The Tur writes that the word "tefillin" is derived from the word "pelilah" meaning evidence, because tefillin act as a sign and proof that the Shechinah rests upon the Jewish people.

Excavation of Qumran in the Judean Desert in 1955 indicated widespread use of tefillin during the Second Temple period. The dig revealed the earliest remains of tefillin, both the leather containers and scrolls of parchment, dating from the 1st century. Some of the scrolls found deviate from the traditional passages prescribed by the sages. This led scholars to believe that some of the sets were used by a non-Pharisee sect. Temple Beth Shalom participants in the World Wide Wrap had an opportunity to view photographs of the tefillin found with the Dead Seas Scrolls in Qumran.

Tefillin resembled amulets in their earliest form, strips of parchment in a leather case. Tefillin and "ḳeme'ot" (amulets) are occasionally mentioned side by side in the Mishna (Shab. vi. 2; Miḳ. vi. 4; Kelim xxiii. 9; et al.), and were liable to be mistaken one for the other ('Er. x. 1 et al.) King Saul appearing in battle, with a crown on his head and wearing bracelets, is connected with this idea. Proverbs reflects popular conceptions, that they originated in great part with the people, or were addressed to them. Prov. i. 9, iii. 3, vi. 21, and vii. 3 (comp. Jeremiah xvii. 1, xxxi. 32-33) clearly indicate the custom of wearing some object, with or without inscription, around the neck or near the heart; the actual custom appears in the figure of speech. In view of these facts it may be assumed that the Biblical passages quoted (Ex. xiii. 9, 16, and Deut. vi. 8, xi. 18) must be interpreted not figuratively but literally (unlike the Karaite interpretation, mentioned later in this article). The Biblical commandment assumes that ṭoṭafot were at the time known and in use, but that thenceforth the words of the Torah were to serve as ṭoṭafot.

staugustinejewishhistoricalsociety.wordpress.com

Beth Shalom’s Shapiro Named a “Jenny’s Hero!”

2009-02-03T17:24:00.000-08:00

Jenny Jones, host of The Jenny Jones Show from 1991 until 2003, is giving away 2 million dollars! Temple Beth Shalom’s Rabbi Merrill Shapiro felt that the fledgling Flagler County Cold-Weather Shelter Coalition could use some of those funds, particularly as the efforts to help the homeless on the coldest nights was beginning to show up on the heating bill of the host, First United Methodist Church of Bunnell.

Jenny Jones has been well-known for her works of charity. She was an honorary chairperson for the Susan G. Komen Breast Cancer Foundation's Chicago Race for the Cure, an annual event that raises awareness and money for breast cancer research. Jones also donated a mobile mammography motor coach to Cook County Hospital. Then she founded the Jenny’s Heroes program to give away that 2 million dollars. The first million was given to benefit thousands of people through the identification of heroes who through their voluntary efforts create a better life for those in need in their own local communities.

By singling out such heroes, Jones, especially at her website www.jennysheroes.com creates examples for others to follow. She takes pride in highlighting the efforts of rather ordinary people who have taken heroic actions to benefit those in need.

Rabbi Shapiro made application on behalf of the Flagler County Cold-Weather Shelter Coalition and received a grant of $3000 to purchase computer equipment and high-speed internet access at the shelter location in the First United Methodist Church of Bunnell.

Shelter CEO Carla Traister and the Church’s Reverend Elizabeth Gardner, called Shapiro to get him to the church one morning for what was to be a newspaper “photo-op.” Upon arriving at the church and entering the office, there was a telephone call for the Rabbi. Shapiro took the phone and, on the other end of the line, Jenny Jones introduced herself and told the Rabbi of the grant.

Now, the Shelter Coalition has a computer to organize and reach out to volunteers and is available to homeless guests to allow them internet access. “Traister and Gardner are the real heroes,” said Shapiro. “They are the ignition, the heat and the light that make this wonderful endeavor possible.”

Men's Club Breakfast to Feature News Journal Columnist Pierre Tristam

2009-01-11T20:11:00.001-08:00

Daytona News-Journal Columnist Pierre Tristam to be featured guest at January 18th Temple Beth Shalom Men’s Club Breakfast

Pierre Tristam 2008 First Place Winner for Editorial Writing, from the Florida Press Club will be the guest speaker at a January 18th Temple Beth Shalom Breakfast at the synagogue beginning at 10 a.m. All are welcome. For adults age 13 and older the suggested donation is $12, children are admitted for free.

Pierre Tristam is a journalist, writer, editor and lecturer. He's been a member of the editorial board at the Daytona Beach, Fla., News-Journal since 2001.
Experience:

A native of Beirut, Lebanon, who became an American citizen in 1986, Pierre is one of the United States' only Arab Americans with a regular current affairs column in a mainstream, metropolitan newspaper. The column focuses on the Middle East, foreign affairs, civil liberties, immigration and federal politics.

Pierre's work has been published in numerous newspapers and magazines in the United States and overseas. Since 1991 Pierre has collected 13 first-place awards from various state and regional professional press associations for magazine, column, editorial and commentary writing.
Education:

Pierre is a graduate of the United Nations International School in New York and holds a B.A. in politics and history from New York University.

Pierre Tristam himself says that “I started trying to explain the Middle East in all its glories and follies, mostly to myself, while trailing in my mother's footsteps when she was a reporter during the Lebanese civil war. I don't think I've stopped. To say that what goes on in the Middle East affects lives in every time zone is trite, but still true: The region that once was the cradle of civilization now allegedly crackles with a clash of civilization that threatens all. I don't believe in the clash theory, nor in anxieties that the Middle East somehow holds the rest of the world hostage to its disquiet. What keeps various factions from getting along in the Middle East is what keeps many of us in the West from understanding the Middle East, and perhaps responding to its various seizures more wisely: some prejudice, a great deal of misunderstanding, and that old stand-by of all things irrational: fear. A little well-tempered myth-busting can go a long way.”

AWARDS
2008 First Place, Editorial Writing, Florida Press Club (large newspapers)
2007 First Place, Editorial Writing, Florida Society of Newspaper Editors.
2007 First Place, Commentary, Florida Press Club (large newspapers).
2007 First Place, Editorial Writing, Florida Press Club (large newspapers).
2007 First Place, Serious Column Writing, Florida Awards of Excellence (SPJ).
2007 Second Place, Editorial Writing, SPJ’s Sunshine State Awards (large newspapers).
2007 Third Place, Column Writing, Florida Society of Professional Journalists.
2007 Third Place, Editorial Writing, Florida Society of Professional Journalists.
2006 First Place, Commentary, Florida Press Club (large newspapers).
2006 Second Place, Editorial Writing, Florida Press Club (large newspapers).
2005 Honorable Mention, Editorials, Southern Newspaper Publishers Association.
2004 Third Place, Commentary, Florida Press Club (large newspapers).
2003 First Place, Editorial Writing, SPJ’s Sunshine State Awards (large newspapers).
2003 Second Place, Editorial Writing, Florida Society of Newspaper Editors.
2003 Third Place, Editorial Writing, Florida Press Club (large newspapers).
2003 Honorable Mention, Commentary, SPJ’s Sunshine State Awards (large newspapers).
2002 First Place, Commentary, Florida Press Club (large newspapers).
2002 First Place, Editorial Writing, Florida Press Club (large newspapers).
2002 Second Place, Editorial Writing, Florida Society of Newspaper Editors.
2001 First Place, Editorial Writing, Florida Society of Newspaper Editors.
2001 First Place, Magazine Writing, Society of Professional Journalists ( South Florida ).
2000 First Place, Commentary, Florida Society of Newspaper Editors.
1999 Second Place, Editorial Writing, Soc. of Professional Journalists (South Florida ).
1995-2001 Nominated for five Chairman's awards, New York Times Regional Group.
1995 Third Place, Best Written News Story, West Virginia Press Association.
1995 Third Place, Best Local Government Affairs Reporting, WVPA.
1993 First Place, Best Local Government Affairs Reporting, WVPA.
1992 First Place, Best Written News Story, WVPA.
1992-93 Three awards for Outstanding Editorial Achievement, Thomson Newspapers.
1991 First Place, Best Local Government Affairs Reporting, WVPA.
1991 Third Place, Best Written News Story, WVPA.
1989 Third Place, Enterprising Reporting, West Virginia Press Association.

December 13th Beth Shalom Havdalah at the Beach Provides a Moonrise Bonus!

2008-11-19T14:38:00.001-08:00

Havdalah is a brief ceremony that marks the end of the Sabbath, the Jewish day of rest.
The Jewish Community of Flagler County will meet for the traditional Havdallah service on Saturday evening, December 13th at 6:30 p.m. 100 feet north of the Flagler Beach Pier in Flagler Beach. All are welcome to attend. All who wish to remain for a few minutes following the service will be treated to an unusual full moonrise over the Atlantic.

The name havdalah comes from the Hebrew word l'havdeel, which means to distinguish or separate. Havdalah is a ceremony that distinguishes between the holy Sabbath day and the secular work week.
Anyone looking to practice more Jewish rituals should consider havdalah. The ceremony is short, simple, sweet and spiritual. Havdalah is definitely one of my children's favorite ceremonies.
What is Needed?
Three things are needed for the havdalah ceremony:
glass of kosher wine or grape juice
some fragrant spices (cloves, cinnamon or bay leaves are commonly used)
a special Havdalah candle
The wine is used to symbolize the joy of the Sabbath.
The spices are smelled so that the sweetness of the Sabbath will be carried over into the work week.
The candle is braided and has at least two wicks. The braiding symbolizes the unity found at the end of the Sabbath. Since the blessing refers to "lights of the fire" in the plural, two wicks are used in one candle to enable one to extinguish them at the same time. If a havdalah candle is not available, one can hold two candles together so that their wicks burn together one flame.

Making home-made spice boxes and havdalah candles can be a fun, family craft project.

How To Do Havdalah?
The Havdalah service marks the end of the Sabbath, and therefore should be performed only after nightfall on Saturday night. Nightfall is the time when three stars can be seen in the sky.
The most pleasant way to perform the ceremony is to have all the participants stand close together in a circle and to dim the lights so candle light becomes the focus.

The Havdalah Service

The service begins with Biblical verses that praise God as our savior. Then blessings are recited over the wine, the spices and the candle. The service concludes with the Havdalah blessing.
Biblical Verses

The braided candle is lit and held by a child if one is present.
The leader raises a cup of wine and says:
Hinei eil y'shu'ati, evtach v'lo efchad, ki ozi v'zimrat Yah Adonai va'y'hi li lishua.
Behold, God is my savior, I will trust in God and will not be afraid, because my strong faith and song of praise for God will be my salvation.
(Isaiah 12:2)

Ush'avtem mayim b'sason mima'ay'nei ha-y'shua.
You shall joyfully draw water out of the wells of salvation.
(Isaiah 12:3)
La'Adonai ha-y'shua, al amcha virkhatecha, sela.
God is our savior, may God bless God's people.
(Psalms 3:9)

Adonai tzva'ot imanu, misgav lanu Elohei Ya'akov, sela.
God of the universe is with us, the God of Jacob is a fortress protecting us.
(Psalms 46:12)

Adonai tz'va'ot ashrei adam botei'ach bach.
God of the universe, happy is the person who trusts You.
(Psalms 84:13)
Adonai hoshiya ha-melech ya'aneinu v'yom koreinu.
God, redeem us. The King will answer on the day we call.
(Psalms 20:10)
All participants say together the joyous words that were spoken by the Jews when they were saved from the plot of Haman:
La'y'hudim hayta ora v'simcha v'sasonvikar, kein t'hiyeh lanu.
The Jewish People had light and joy and gladness and dignity, So may we be blessed.
(Esther 8:16)
The leader raises a cup of wine and says:
Kos y'shu'ot eisa u'v'sheim Adonai ekra.
I will lift the cup of salvation and call upon God's name.
(Psalms 116:13)
The Blessing over the Wine
The leader says:
Barukh ata Adonai, Eloheinu Melekh ha-olam, borei peri ha-gafen.
Blessed are You, Adonai our God, Ruler of the Universe, Creator of the fruit of the vine.
The wine is put down without anyone drinking from it.
The Blessing over the Spices

The leader says:
Barukh ata Adonai, Eloheinu Melekh ha-olam, bo oerei minei v'samim.
Blessed are You, Adonai our God, Ruler of the Universe, Creator of many kinds of spices.
The spices are passed around so that all participants can sniff them.

The Blessing over the Candle

The candle that was kindled at the beginning of the ceremony is raised high, and the leader says:
Baruch ata Adonai Eloheynu Melekh Ha'olam boray me'oray ha'esh.
Blessed are you, Oh L-rd our G-d, King of the Universe who has created the light of the fire.
All participants hold their hands, with half-clenched fingers, up to the light of the candle so that their fingernails catch the reflection of the light. Why? Some believe this creates shadows which, as the blessing says, makes a distinction between light and darkness. Others believe that we should make use of the light after blessing it.

The Havdalah Blessing

The leader says:
Baruch ata Adonai Eloheynu Melekh Ha'olam, ha'mavdil, bayn kodesh le'chol, bayn or le'choshech, bayn Yisra'el la'amim, bayn yom ha'shevi'i le'sheshet yemay ha ma'aseh.
Blessed are you, Oh L-rd our G-d, King of the Universe who created a distinction between the holy and the profane, between the light and darkness, between Isra'el and the nations, between the seventh day and the rest of the week.
Baruch ata Adonai, ha'mavdil bayn kodesh le'chol.
Blessed are You, Oh L-rd our G-d who made a distinction between the sacred and the profane.
All participants can now taste the wine. It is customary to spill some of the wine into a saucer, and then to extinguish the candle by dipping it into the wine in the saucer. This symbolizes the Sabbath influence spilling over into the work week
Songs

The Havdalah ceremony may be concluded by singing songs. Two traditional songs are Shavua Tov and Eliahu HaNavi.
Shavua Tov (A Good Week):
Shavua tov, Shavua tov, Shavua tov, Shavua tov, Shavua tov, Shavua tov, Shavua tov, Shavua tov.
A good week, a week of peace, may gladness reign and joy increase.
Eliahu Ha'Navi:
Eliahu Ha'Navi, Eliahu Ha'Tishbi, Eliahu Ha'Giladi.
Bimheira, yavo aleinu, im mashiach ben David, im mashiach ben David.
Elijah the Prophet, Elijah the Tishbite, Elijah the Gileadite.
With speed, Come to us, With the Messiah, The son of David.
http://www.flaglerbeachpier.net/12_pier_011.jpg

http://tbn0.google.com/images?q=tbn:9UjZ_sAn7rEDIM:http://www.debbierichmanart.com/P6020016_edited.JPG

Learners Service Meets at Beth Shalom on 4th Friday of the Month

2008-11-19T13:37:00.001-08:00

I had been going to shul since I was a child, but that didn't mean I understood what was going on -- the Learners' Service made the Friday evening worship much more understandable and approachable. (from a congregant)

Do you feel lost during the Friday evening service?
Do you wish you could participate more?
If you answered yes, then the Learners Service is for you!

Deepen your personal connection to the Friday evening Kabbalat Shabbat and Ma’ariv Services!
Increase your ability to participate
Learn to develop spiritual mindfulness (kavanah)
Discover the liturgical, spiritual, and emotional structure of the service

The Learners Service Approach to Jewish Spiritual Practice

Many Jews describe the traditional service as a train roaring through the station, leaving them alone on the platform unable to board. There we stand with a ticket in our hand, suitcase at our feet, and wonder why the train didn't stop to let us on.
The traditional service is our heritage and expresses the values of our culture. It developed over hundreds of years and offers a deep and intricate path of spirituality. But the ancient origins and depth of its meanings can also make the service seem inaccessible and forbidding.
The goal of the Learners Service, meeting each 4th Friday of the month, is to help each worshipper find personal meaning and connection to the words of this ancient prayer text. While the spirit is innate in everyone, the ability to focus our attention, and to act with intention, is a learned process. As we learn to increase kavanah, and open ourselves to the experience of standing in the stream of Judaism's history and values, we move from being alienated audience to active participant in the community of prayer.
Each act of participation that we learn, the words that we say, the standing and bowing, the kissing of the Siddur, becomes part of the method for engaging our own spirituality.
To delve deeply into the traditional Jewish liturgy requires us to learn the methods of kavanah, the practice of movement and speech, and to struggle with the meaning of the words. Jewish spiritual practice is built incrementally as we apply each of these techniques to the service. The Learners Service offers worshippers the opportunity to learn and practice each of these steps of the path to Jewish spirituality.
Do you feel lost during the Friday evening service?
Do you wish you could participate more?
If you answered yes, then the Learners Service is for you!

Deepen your personal connection to the Friday evening Kabbalat Shabbat and Ma’ariv Services!
Increase your ability to participate
Learn to develop spiritual mindfulness (kavanah)
Discover the liturgical, spiritual, and emotional structure of the service

Rabbi Hayim Donin’s To Be a Jew, Becomes Adult Education Course at Beth Shalom

2008-11-02T14:05:00.000-08:00

Rabbi Hayim Donin’s fundamental work in his classic guide To Be a Jew will become an adult education course at Temple Beth Shalom beginning November 12th. The class will meet regularly on Wednesdays from 1:45 until 2:30 p.m. and will be moderated by Merrill Shapiro, Rabbi of Temple Beth Shalom. All are welcome, there is no charge, no advance arrangements need be made. Because of the nature of the course, no meeting is dependent on previous or future meetings. Thus, each session is stand-alone, participants need make no commitment to regular attendance.

To Be a Jew is Rabbi Hayim Halevy Donin's classic guide to Jewish life, philosophy, and law has guided generations of Americans, Europeans, and Israelis to discover the treasures of their own religious traditions. First published in 1972, the book still stands as a reliable, practical and versatile resource for everyone from young girls preparing for bat mitzvah to old men returning to their spiritual roots. The book begins with an overview of Judaism's basic credo (including chapters on Israel's people, land, God, and Torah), moves on to describe the laws governing Jews' daily lives, the Jewish calendar, and "The Special Occasions of Life" from birth to death and mourning. One great strength of To Be a Jew is its blending of folk wisdom and scholarly learning. Rabbi Donin not only describes what right belief and righteous action look like but provides a rationale for these observances that engages and embraces the basic conditions of modern life.

The initial course calendar and subjects to be discussed include:

November 12 Israel –The People

November 19 Israel –Its Land

November 26 Israel-Its God

December 3 Israel- Its Torah

December 10 Halakha: The Jewish Way

December 17 The Reasons for the Commandments

January 7th Kindness: A Means to an End

January 14 acts of Kindness

January 21 Laws of Charity

January 28 Laws Relating to Slander, Revenge and Deceit

Hebrew Reading Course Offered at Beth Shalom

2008-11-02T13:50:00.000-08:00

Jews with littleor no background in the Hebrew language can learn basic Hebrew reading skills, allowing them to connect with their Jewish heritage, follow along in a prayer book at services, and help their children with Hebrew school homework with enrollment in a course offered at Palm Coast’s Temple Beth Shalom. The class meets Wednesday afternoons from 2:30 until 3:00 p.m. and the initial schedule calls for meetings on November 12th, 19th and 26th, December 3rd, 10th and 17th and January 7th, 14th, 21st and 28th. There is a $10 charge for materials, the text “Kriah u’Tefillah L’Matchilim” A Reading and Prayer Primer recently updated by the New York publisher Ktav and author Zvi Scharfstein. Details and further information are available from instructor Merrill Shapiro, Rabbi of Temple Beth Shalom.

The results of the recent National Jewish Population Survey show a decline in the American Jewish population, making clear the need to offer American Jews access to engaging educational programming that will inspire them to integrate Judaism into their lives. Experience has demonstrated that they beginning Hebrew Reading courses are a fantastic way to get people to take their first steps into Jewish life and to generate interest in Jewish traditions and culture.

Beth Shalom and Hadassah Offer Modern Spoken Hebrew Classes

2008-11-02T13:18:00.000-08:00

Temple Beth Shalom and Palm Coast Hadassah have partnered to offer classes in modern spoken Hebrew through a course called Ivrit L'Hadassah, Hebrew of Hadassah. The classes meet Wednesday afternoons at Temple Beth Shalom The beginngers course is offered from 3:00 until 3:45 p.m. while a course for intermediate level students is is offered from 1:00 untill 1:45 p.m. The courses are open to all and there is no charge. Further details are available from the course instructor Merrill Shapiro, the Rabbi of Temple Beth Shalom who can be reached in the synagogue office at 386-445-3006.

The initial course calendar plans meetings on Wednesdays November 12th, 19th and 26th, December 3rd, 10th and 17th and January 7th, 14th 21st and 28th.

Learning Hebrew is not as hard as one might think. Anyone can learn to read, speak, and understand the language of the Bible, prayers, and of daily life in Israel. Even for those who can't read a single Hebrew letter, or those who already have a background in the language, Ivrit la Hadassah – Hadassah's National Hebrew Studies program – can provide anyone and everyone with the basic building blocks of Hebrew to help build or increase Hebrew Language proficiency.

Ivrit la Hadassah offers a four-level program that teaches the Hebrew alphabet in segments, integrates grammar sequentially, and introduces conversational Hebrew. Peer-led classes use an exciting, low-pressure, results-oriented approach that emphasizes basic skills and conversational fluency.Participants have fun learning, and make friends who share a Jewish consciousness and love of Israel.

The gift of Jewish and Hebrew literacy is now available to Flagler County residents.

Flagler County Jews to Mark 91st Balfour Day with Picnic at Herschel King Park

2008-10-22T19:53:00.000-07:00

Flagler County’s Jews will gather at Palm Coast’s Herschel King, Sr. Park at 12 noon, Sunday, November 2nd to picnic and to celebrate the 91st anniversary of the Balfour Declaration, proclaiming the British Government’s support for the founding of a Jewish State in what was, on November 2, 1917, called Palestine. The event is open to the public and tickets are $12 and include a full picnic lunch, children under age 13 are free. All are welcome. For further information contact Temple Beth Shalom at 386-445-3006.

The picnic is a program of the Palm Coast synagogue’s Men’s Club and Sisterhood and will include a brief program honoring the The Balfour Declaration dated November 2, 1917 a classified formal statement of policy by the British government stating that the British government "view with favour the establishment in Palestine of a national home for the Jewish people" with the understanding that "nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine, or the rights and political status enjoyed by Jews in any other country."

The declaration was made in a letter from Foreign Secretary Arthur James Balfour to Lord Rothschild (Walter Rothschild, 2nd Baron Rothschild), a leader of the British Jewish community, for transmission to the Zionist Federation, a private Zionist organization. The letter reflected the position of the British Cabinet, as agreed upon in a meeting on October 31, 1917. It further stated that the declaration is a sign of "sympathy with Jewish Zionist aspirations."

The statement was issued through the efforts of Chaim Weizmann and Nahum Sokolow, the principal Zionist leaders based in London but, as they had asked for the reconstitution of Palestine as “the” Jewish national home, the Declaration fell short of Zionist expectations. The "Balfour Declaration" was later incorporated into the Sèvres peace treaty with Turkey and the Mandate for Palestine. The original document is kept at the British Library.

Palm Coast Hadassah to mark Veteran’s Day with UF Dean Emeritus Lowenstein

2008-10-22T19:26:00.000-07:00

The little-known but indispensable role of American Jews in the creation of Israel will be described at 1 p.m. Tuesday, November 11, by a University of Florida professor speaking to the Palm Coast Chapter of Hadassah at Temple Beth Shalom in Palm Coast.
Ralph Lowenstein, dean emeritus of the College of Journalism and Communications at the University of Florida in Gainesville, will speak on the topic “Anonymous Ally: The American Jewish role in Israel’s War of Independence.” The public is welcome to attend. There is no charge and no advance arrangements for the hour-long program are necessary. For directions to the synagogue at 40 Wellington Drive in Palm Coast, call 386-445-3006. Additional information is available through Palm Coast Hadassah at 386-446-9353.

Veteran’s Day speaker Lowenstein is a native of Danville, Virginia and fought in Israel’s 1948 War of Independence after he volunteered for the Israeli Army at the age of 18, while a summer exchange student in Europe at the end of his freshman year at Columbia University. He lived in a Displaced Persons camp in Marseilles under an assumed name, then saw combat as a half-track driver with the 79th Armored Battalion, 7th Brigade, 10 days after being smuggled into Israel. He later served in the U.S. Army during the Korean War. Lowenstein holds two degrees from Columbia and the Ph.D. from the University of Missouri where he served as chairman of the News-Editorial Department of the University’s School of Journalism. An award-winning reporter, he was visiting professor and head of journalistic studies at Tel Aviv University from 1967 to 1968. He is author or co-author of five books, including "Bring my Sons from Far," (World, 1966), a novel about Israel's War of Independence

In 2005, Professor Lowenstein built the Museum of American and Canadian Volunteers in Israel’s War of Independence in the University of Florida’s new Hillel Jewish Student’s Organization building. Since 1982, he has been collecting extensive archives, including questionnaires, memoirs and photos, for the University of Florida Libraries on the 1,250 American and Canadian men and women who worked on American ships rescuing Holocaust survivors from Europe or who served in the Israeli armed forces during the War of Independence.

County Commissioner Holland to Explain Environmentally Sensitive Lands Issue on November Ballot at Temple Beth Shalom, 7 p.m. Wednesday, October 15th

2008-09-28T18:32:00.000-07:00

Flagler County Commissioner Milissa Holland will explain the Issue 10 “Clean Water and Environmentally Sensitive Land Preservation to be found on the county’s November 4th ballot at a public meeting to begin at 7 p.m. Wednesday, October 15th in the sanctuary of Temple Beth Shalom, 40 Wellington Drive in Palm Coast. All are welcome to attend, there is no charge, no advance arrangements need be made. For further information and directions contact the Temple Beth Shalom office at 386-445-3006. Milissa Holland was elected to the Flagler County Board of County Commissioners in November, 2006.

Prior to her election to the county commission, she served the community on a broad range of boards, councils, and committees. She founded the James F. Holland Foundation, named after her father who was one of the first Palm Coast City Council members. The focus of the Holland Foundation is to raise funds and initiate programs which benefit the children and youth of Flagler County through the formation of partnerships with local, state and national agencies and organizations. The Flagler County Sexual Assault Task Force, an inter-disciplinary team that is focused on promoting awareness, education, and prevention of sexual abuse, and the Holland Foundation Working Group for Special Needs Children are both umbrella entities working to accomplish the mission of their parent organization.

In addition, Ms. Holland originated the ordinance establishing the City of Palm Coast Environmental and Beautification Committee. This group is charged with making recommendations to the Planning and Land Development Regulation Board, evaluating and recommending projects to City officials and helping to formulate environmental policies. This reflects Holland’s lifelong interest in Flagler County’s rich and varied natural resources.

She also played an active role on the Palm Coast Leisure Services Advisory Committee. One of the Committee’s major projects was to help direct the design of Linear Park in Palm Coast, a network of hiking and biking trails beneath old growth canopy.

Commissioner Holland recently received appointment to the prestigious organization 1000 Friends of Florida. This organization promotes healthy urban and natural places by wise management of growth change. It educates, advocates, negotiates and, when necessary, litigates to protect our high quality of life. It has the technical knowledge and access needed to ensure that public and private decisions lead to livable communities.

As County Commissioner, her current committee and board appointments include:
Cornerstone Regional Development Partnership
Enterprise Flagler Executive Board of Directors
Scenic A1A PRIDE Committee Liaison
University of Florida Partnership for Water, Agriculture, and Community Sustainability at Hastings Advisory Committee
Flagler County Future Committee
St. Johns River to Sea Loop
Management Advisory Group for the Guana Tolomato Matanzas National Estuarine Research Reserve (GTMNERR)

Milissa Holland was born in Poughkeepsie, New York, in 1971 and moved with her family to Flagler County in 1987. She is the mother of three children and is proud to be the first woman elected County Commissioner in Flagler County.

In 1988, Flagler County initiated an Environmentally Sensitive Lands (ESL) program to use funding from voter approved ad valorem taxes to acquire environmentally sensitive lands, recreation areas and water recharge areas.

The Land Acquisition Selection Advisory Committee was formed in 1989 to help the county implement the program. Since that time, the committee has determined potential land acquisitions based on their natural and cultural significance. In 2002, Flagler County voters reaffirmed the issuance of Environmentally Sensitive Lands bonds. Over 3,400 acres have been preserved as Environmentally Sensitive Lands. The Land Acquisition Selection Advisory Committee is continually researching potential purchases.

The Daytona News Journal, in its September 28th editorial said:

The size of Flagler County will stay the same in the next 10 to 20 years. The size of its green spaces and the water available for consumption won't. The county's population is verging on 100,000. Palm Coast alone, once its original boundaries are built out, will have 250,000 inhabitants. That doesn't include Palm Coast's growth northwest of the city and across U.S. Route 1. A county of 300,000 is in most Flagler County residents' not-so distant future.

Development is inevitable, preserving sensitive land and water isn't without an act of will by voters. Flagler in 1988 and 2002, voters approved and renewed, by wide margins, a small-property tax to raise money for land and clean water preservation. The two levies raised a combined $14.5 million. The money raised by the tax bought bonds that enable the county to borrow money immediately and make large land acquisitions.

As the money is repaid, however, the property tax falls, reducing the amount of money the county takes in every year. The 2002 levy, for example -- 33 cents per $1,000 of assessed value -- is almost half that amount now. On Nov. 4, voters will be asked to approve a new levy of 25 cents per $1,000 in assessed value to continue the land-preservation program. For a house valued at $175,000, with a $50,000 homestead exemption, the land-preservation bill in the first year would be $31. The new money would allow the county to raise up to issue bonds for up to $40 million over the next 20 years. Voters should approve the levy, on the ballot as County Referendum No. 10.

This time, the amount of money raised by the tax won't diminish, as with the 1988 and 2002 levies. The county is structuring this levy the way Volusia County set up its voter-approved ECHO and Forever funds, which are designed to protect the environment and promote culture. Those two funds established a set levy of 20 cents per $1,000 of assessed value regardless, ensuring that, as Volusia County grows, so do its environmental protection and cultural funds.

Real estate's price collapse offers an added advantage for land-preservation possibly over the next few years: The county will be in a stronger position to buy land at lower prices before the next boom (should one materialize). "Vision" is often an empty word thrown about by politicians who don't have one. In this case, the land-preservation referendum enables voters to enact their own vision for Flagler's future. It'll be a built-up one. The question is whether voters will also want it to be one balanced with green spaces and protected watersheds.

Flagler League of Women Voters Candidate Forum, October 6th at Temple Beth Shalom

2008-09-28T18:17:00.000-07:00

The Flagler Chapter of the League of Women Voters, in its continuing efforts to create an informed and educated electorate, invites all of the county’s voters to a Candidate Forum on Monday evening, October 6th from 6:30 until 8:00 p.m. at Temple Beth Shalom, 40 Wellington Drive, one-fourth mile north of Pine Lakes Parkway in Palm Coast. All are welcome, there is no charge and no advance reservations are necessary. A variety of local and regional candidates for office, whose names will appear on the Flagler County’s November 4th ballots, have agreed to appear.

The League of Women Voters, a nonpartisan political organization, has fought since 1920 to improve our systems of government and impact public policies through citizen education and advocacy. The League’s enduring vitality and resonance comes from its unique decentralized structure. The League is a grassroots organization, working at the national, state and local levels.

There are Leagues in all 50 states, the District of Columbia, Puerto Rico, the Virgin Islands and Hong Kong, in addition to the hundreds of local Leagues nationwide. The League of Women Voters of the United States and the League of Women Voters Education Fund operate at the national level with grassroots support from state and local Leagues.

The League of Women Voters is strictly nonpartisan; it neither supports nor opposes candidates for office at any level of government. At the same time, the League is wholeheartedly political and works to influence policy through advocacy. It is the original grassroots citizen network, directed by the consensus of its members nationwide.

Weary of negative, partisan politics that widen gaps between Americans, rather than bridge them, the League notes that people are looking to engage in conversations that foster consensus and unity. With a respected and trusted reputation for being unbiased and nonpartisan, the League is uniquely able to address specific community concerns and bridge political and ideological divides to find common ground. In doing so, the League of Women Voters is giving citizens a stronger voice on the most important issues of the day.

Common wisdom says that candidate forums are a great way for constituents to hear how candidates running for a particular office feel about issues they, the constituents, care about. For the candidate, they are an opportunity to address the concerns of a particular interest group in a fair and open setting.

Many people do not vote because they don’t feel connected to the candidates or issues at stake in an election. The planned October 6th forums will help open up the communication between candidates and their constituents and get people interested in the November 4th election. This forum hopes to improve and redirect the public and the political dialogue that has become increasingly shallow and mean-spirited. The citizens of Flagler County are all invited to help set the tone of the debate and demand a higher standard of discourse.

Bunnell Church and Palm Coast Synagogue team to assure Israel’s Environment

2008-08-20T19:57:00.000-07:00

When Reverend Gerald Campetella of Bunnell’s Apostolic Church of God called Rabbi Merrill Shapiro of Palm Coast to arrange a meeting, the synagogue leader was a bit unsure of the Pastor’s intent. When Campetella handed Shapiro a Jewish National Fund “Blue Box” full of coins, donations from members of the church and asked for seven more boxes, the Rabbi was a bit startled.

“Back in the 1980’s, my wife and I visited Israel expecting to find a desert, barren and arid, what the Bible calls a ‘wasteland.’” How surprised and delighted we were to find the hand of God and the People Israel, together, had created a garden, lush, green, beautiful and inviting. We so much wanted to be part of the effort.”

Campetella met Shapiro through the Flagler Area Ministerial Association and joined with Temple Beth Shalom to read the names of Holocaust Victims at a special commemoration in the synagogue sanctuary. It was there that the Pastor took a “Blue Box” and the members of The Apostolic Church of God, A United Pentecostal Church began to do their part in maintaining the garden Israel.

The donations of synagogue members and church members in Jewish National Fund contribution containers, known for more than a century as “Blue Boxes,” are being combined and sent to support the efforts of the Fund. JNF has planted more than 240 million trees since 1901 to protect the land, green the landscape and preserve vital ecosystems. Through the generosity of donors like those The Apostolic Church of God and Temple Beth Shalom, JNF continues this effort, planting seedlings, maintaining forest health, combating desertification, protecting watersheds and managing water flow.

Thanks to the dedication of leaders like Campatella, Israel is the only country in the world that entered the 21st century with a net gain in numbers of trees. JNF has planted over 240 million saplings, providing luscious belts of green covering more than 250,000 acres. JNF national forest development work balances population needs with limited forest 'supply.' While the forests of Israel belong to the people, JNF ensures their environmental soundness while promoting optimal use.

Many more such “Blue Boxes” are available through Temple Beth Shalom of Palm Coast free of charge. The synagogue is proud to be part of a community that values trees to the point that tree removal requires a city permit. “As trees are so important to us in Palm Coast, so they are equally important in Israel, a land neglected for more than 2000 years!”

“Blue Boxes” are available at no charge to anyone wishing to donate pocket change to the cause of the Jewish National Fund through Temple Beth Shalom and can be obtained by calling the synagogue office at 386-445-3006.

Hamas Hostage Gilad Shalit's 22nd Birthday to be Marked at Temple Beth Shalom

2008-08-12T13:58:00.001-07:00

Staff Sergeant Gilad Shalit the Israeli soldier who was captured in a cross border raid on the crossing Kerem Shalom from the Gaza Strip by Palestinian militants on June 25, 2006 has been held hostage by Hamas since will turn 22 years old on August 28th. All are welcome to mark his birthday at Temple Beth Shalom, 40 Wellington Drive in Palm Coast on Friday evening, August 22nd at 8 p.m. There is no charge. No advance reservations are necessary. Oneg Shabbat refreshments follow services. Beth Shalom has recently received a great deal of attention as many of its members have been wearing dog tags imprinted with the name of Gilad Shalit as well as the names Udi Goldwasser and Eldad Regev. The bodies of Goldwasser and Regev, abducted by Hezbollah and held in southern Lebanon, were returned to Israel for proper burial in a prisoner exchange a month ago. Members of Temple Beth Shalom of Palm Coast continue to call upon Hamas for a “sign of life” from Shalit and some modicum of compliance with the Geneva Conventions that permit such contact, usually through the International Red Cross.

Shalit was born on August 28, 1986 in Nahariya Israel and was raised from the age of two in Mitzpe Hila in the western Galilee. He graduated with distinction from Manor Kabri High School. Shalit began military service in the Israel Defense Forces in July 2005, and “despite a low medical profile, he preferred to serve in a combat unit, following his elder brother Yoel into the armored corps.” He holds dual Israeli and French citizenship.

Early on Sunday morning, June 25, 2006, Shalit was captured by Palestinians who attacked an Israeli army post on the Israeli side of the southern Gaza Strip border after having crossed through an underground tunnel near the Kerem Shalom border crossing. During the morning attack, two Palestinian militants as well as two IDF soldiers were killed and three others wounded, aside from Shalit, who himself suffered a broken left hand and a light shoulder wound after his tank was hit with an RPG.
Shalit’s captors issued a statement on Monday, June 26, 2006, offering information on Shalit if Israel agreed to release all female Palestinian prisoners and all Palestinian prisoners under the age of 18. The statement came from the Izz ad-Din al-Qassam Brigades, the Popular Resistance Committees (which includes members of Fatah, Islamic Jihad, and Hamas), and a previously unknown group calling itself the Army of Islam.
After Shalit’s capture, the Papal Nuncio to Israel, Archbishop Antonio Franco, made an unsuccessful attempt to secure the release of Shalit via the Catholic Church’s Gaza-based parish.

In September 2006, Egyptian mediators received a letter written by Gilad in which he stated that he was alive and well. The handwriting was confirmed to be that of Cpl. Shalit. In October, Egypt was also reported to be negotiating with Hamas on behalf of Israel for Shalit’s release.

On October 28, 2006 the Popular Resistance Committees (PRC) said in a statement that all three parties had agreed to a proposal by Egyptian mediators regarding the release of corporal Gilad Shalit. The PRC did not provide details, but said that the Egyptian proposal would include the release of Palestinians held by Israel. It was the first time since Shalit’s capture that any of the factions indicated that his release might be imminent.

In November 2006, Hamas leader Khaled Meshaal indicated that Shalit was alive and in good health.

On January 4, 2006, Hamas offered to give Israel a videotape proving that Shalit is still alive if Israel released all Palestinian women and children from Israeli prisons. Israeli Prime Minister Ehud Olmert rejected Hamas’s proposal. Shalit’s father, Noam Shalit, seemed to agree with the government’s response, stating on 7 January, “I want my son back, not a video or a letter.”

Five days later, on January 9, 2007 Abu Mujahed, a spokesman for the captors, asserted that Shalit “has not been harmed at all,” going on to say, “He is being treated in accordance with Islamic values regulating the treatment of prisoners of war.” However, he threatened, “We have managed to keep the soldier in captivity for six months and we have no problem keeping him for years.”

On January 17, 2007, one of the captor groups, the Army of Islam headed by Mumtaz Dormush, claimed that Shalit is held exclusively by Hamas.

On March 8, 2007, The Jerusalem Post reported that an agreement has been reached with Hamas over the number of prisoners Israel will release in return for Shalit. Israel and Hamas are still negotiating specific prisoners that Hamas wants freed in return for Shalit.

On April 7, 2007, It was reported that the captors of Gilad Shalit have transferred to Israel, via Egyptian mediators, a list of Palestinian prisoners they want freed. The list includes approximately 1300 names some of which are high ranking Fatah members.

On February 4, 2008, it was reported that Hamas had sent Gilad's family a second letter written by him. The handwriting was confirmed to be that of Shalit.

Gilad's father Noam Shalit met with former U.S. president Jimmy Carter during the latter's April 2008 visit to Israel. Carter plans to later visit Khaled Meshal of Hamas in Damascus. Noam Shalit said that the fact that Carter is not considered pro-Israel could be beneficial in securing his son's release.

On June 9, 2008, it was reported that Hamas sent Gilad's family a third letter. The group had promised to send them a third letter after mediation from former U.S. president Jimmy Carter. The handwriting was confirmed to be that of Shalit.

On August 12th, Hamas noted that they are suspending talks on Shalit's release demanding a complete lifting of the Israeli siege. The decision has angered Egypt, a mediator for the release of Shalit. Hamas has criticized the Egyptians for linking the opening of the Rafah border crossing with Shalit's release, a condition to which Hamas refuses to agree.

On the human rights front, June 25, 2007 was the date the Israeli human rights organization B'Tselem issued a statement that "international humanitarian law absolutely prohibits taking and holding a person by force in order to compel the enemy to meet certain demands, while threatening to harm or kill the person if the demands are not met," and thus Hamas holding Gilad Shalit as a hostage to their demands is a war crime. Shalit's denied rights to Red Cross(ICRC) visitation was noted as a blatant violation of international law as well.

Temple Beth Shalom members hope to keep Shalit’s captivity in the public eye. According to Rabbi Merrill Shapiro, “ The Wars in Iraq and Afghanistan and now the Republic of Georgia, the Olympics, even the weather, keep our attention elsewhere. This is a fundamental human question and, were any of us in Palm Coast, held hostage in violation of International Law, we would certainly want the rest of us to shout out long and loud on behalf of that which is just and right!”

The Fourth of Four Pages

Palm Coast Hadassah Announces 5769 Calendar

2008-07-17T18:24:00.000-07:00

Phyllis Meinsen, President of Palm Coast Hadassah, has released the chapter's calendar for the year 5768. "We've a busy and active year ahead and need the support of each and every member of the Jewish Community of Flagler County," said Meinsen.

The Palm Coast Chapter is part of Hadassah, the Women's Zionist Organization of America, a volunteer women's organization, whose members are motivated and inspired to strengthen their partnership with Israel, ensure Jewish continuity, and realize their potential as a dynamic force in American society.

Founded in 1912, Hadassah retains the passion and timeless values of its founder, Henrietta Szold, Jewish scholar and activist, who was dedicated to Judaism, Zionism, and the American ideal.

Committed to the centrality of Israel based on the renaissance of the Jewish people in its historic homeland, Hadassah promotes the unity of the Jewish people. In Israel, Hadassah initiates and supports pace-setting health care, education and youth institutions, and land development to meet the country's changing needs.

In the United States, Hadassah enhances the quality of American and Jewish life through its education and Zionist youth programs, promotes health awareness, and provides personal enrichment and growth for its members.

The schedule the Hadassah calendar for the coming year includes:

August 12, 2008 Hadassah Board Meeting 10:00am at Temple

Sept. 9, 2008 Hadassah General Meeting 12:30pm at Temple

Oct. 6, 2008 Hadassah Board Meeting 10:00am at Temple

Oct. 29, 2008 Mah Jongg/Card Party Pine Lakes

Nov. 6, 2008 New member orientation.

Nov. 11, 2008 Hadassah General Meeting 12:30pm at Temple. Program will be in honor of WWII veterans and will feature Dr. Ralph Lowenstein who joined the Israeli army in 1948 when Israel became a nation.

Dec. 9, 2008 Hadassah Board Meeting 10:00am at Temple

Jan. 13, 2009 Hadassah General Meeting 12:30pm Paid up membership luncheon at Temple.

Feb. 10, 2009 Hadassah Board Meeting 10:00am at Temple

Mar. 10, 2009 Purim, Hadassah General Meeting 12:30pm Hamantashen
included.

Mar. 12, 2009 Fashion show and luncheon at Pine Lakes

April ? Donor luncheon date to be determined

May ? Installation date to be determined

Local Jewish War Veterans Install Don Song as Commander, June 22nd

2008-06-17T17:47:00.000-07:00

PalmCoast’s Donald S. Song will become the next commander of the Penny Whitman Volusia/Flagler Post 300 at a formal installation ceremony at the Palm Coast Yacht Club on June 22nd. Song replaces retiring Commander Seymour Karns. The installation will see Jack Resnick of Daytona Beach and George Gold of Palm Coast become Senior Vice-Commanders, while Irving Hoffman and Stan Kates become Judge Advocate and Quartermaster, respectively.

Jewish War Veterans are citizens of the United States of America, of the Jewish faith, who served in the Wars of the United States of America, who associate themselves together to be of greater service to country and to each other. Fundamental to the work of JWV is to have its members maintain true allegiance to the United States of America and to foster and perpetuate true Americanism. Also important are efforts to combat whatever tends to impair the efficiency and permanency of America’s free institutions; to uphold the fair name of the Jew; to encourage the doctrine of universal liberty, equal rights, and full justice to all.

Jewish War Veterans around the United States combine their energies to combat the powers of bigotry and darkness wherever originating and whatever the target and to preserve the spirit of comradeship by mutual helpfulness to comrades and families. Members also agree to cooperate with and support existing educational institutions and establish educational institutions, and to foster the education of ex-servicemen and ex-servicewomen, and members in the ideals and principles of Americanism. Around the country, JWV Posts join hands to instill love of country and flag, and to promote sound minds and bodies in members and in the youth of America, to preserve the memories and records of patriotic service performed by Jewish men and women and to honor their memory and shield from neglect the graves of our heroic dead.

Jewish War Veterans locally are especially mindful of returning veterans from current conflicts wounded in both mind and body. JWV stands ready, as it has since 1896, to ensure that those who have fought our nation’s battles receive the treatment and the respect that they deserve from a grateful nation through JWV’s access to VA and government officials.

As anti-Semitism rises around the globe, the JWV also stands ready, as it has since 1896, to support the state of Israel, the bastion of democracy in the Middle East, and to fight bigotry and prejudice wherever it is found.

Flagler Jewish Community To Gather for Shavuot Celebrations, June 8th through 10th

2008-06-04T18:55:00.000-07:00

The Jewish Community of Flagler County will gather at the area’s largest synagogue to mark Shavuot, the Feast of Weeks beginning at sundown on Sunday, June 8th. The two day festival, continuing through dark on Tuesday, June 10th fulfills the obligations placed upon the Jewish people by the twenty-first chapter of the Biblical Book of Leviticus:

You shall count for yourselves -- from the day after the Shabbat, from the day when you bring the Omer of the waving -- seven Shabbats, they shall be complete. Until the day after the seventh sabbath you shall count, fifty days... You shall convoke on this very day -- there shall be a holy convocation for yourselves -- you shall do no laborious work; it is an eternal decree in your dwelling places for your generations. -Leviticus 21:15-16, 21

Shavu'ot, the Festival of Weeks, is the second of the three major festivals with both historical and agricultural significance (the other two are Passover and Sukkot). Agriculturally, it commemorates the time when the first fruits were harvested and brought to the Temple, and is known as Hag ha-Bikkurim (the Festival of the First Fruits). Historically, it celebrates the giving of the Torah at Mount Sinai, and is also known as Hag Matan Torateinu (the Festival of the Giving of Our Torah).

The period from Passover to Shavu'ot is a time of great anticipation. Jewish communities around the world count each of the days from the second day of Passover to the day before Shavu'ot, 49 days or 7 full weeks, hence the name of the festival. The counting reminds us of the important connection between Passover and Shavu'ot: Passover freed the ancestors of today’s Jews physically from bondage, but the giving of the Torah on Shavu'ot redeemed the ancient Hebrews spiritually from our bondage to idolatry and immorality. Shavu'ot is also known as Pentecost, because it falls on the 50th day; however, Shavu'ot has no particular similarity to the Christian holiday of Pentecost, which occurs 50 days after their spring holiday.

It is noteworthy that the holiday is called the time of the giving of the Torah, rather than the time of the receiving of the Torah. The sages point out that Jews are constantly in the process of receiving the Torah, that it is received every day, but it was first given at this time. Thus it is the giving, not the receiving, that makes this holiday significant.

Shavu'ot is not tied to a particular calendar date, but to a counting from Passover. Because the length of the months used to be variable, determined by observation, and there are two new moons between Passover and Shavu'ot, Shavu'ot could occur on the 5th or 6th of Sivan. However, now that we have a mathematically determined calendar, and the months between Passover and Shavu'ot do not change length on the mathematical calendar, Shavu'ot is always on the 6th of Sivan.

Work is not permitted during Shavu'ot. It is customary to stay up the entire first night of Shavu'ot and study Torah, then pray as early as possible in the morning.

It is customary to eat a dairy meal at least once during Shavu'ot. There are varying opinions as to why this is done. Some say it is a reminder of the promise regarding the land of Israel, a land flowing with "milk and honey." According to another view, it is because our ancestors had just received the Torah (and the dietary laws therein), and did not have both meat and dairy dishes available.

Worship at Temple Beth Shalom includes gatherings on Sunday evening, June 8th at 8 p.m. and Monday and Tuesday mornings, June 9th and 10th at 9:15 a.m. During the 9:15 a.m. worship service on Tuesday, Yizkor Memorial prayers will be recited. All are welcome to attend. There is no charge and no advance arrangements need be made. Kiddush refreshments follow each service.
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Temple Beth Shalom Celebrates Confirmation on Eve of Shavuot Sunday, June 8th at 8 p.m.

2008-06-03T19:22:00.000-07:00

The Jewish Confirmation ritual is one whose popularity has waxed and waned since its inception in the 19th century. Though it is today overshadowed for most Jews by the bar or bat mitzvah ceremony at age 13, many liberal communities value and emphasize confirmation, which is most often associated with Shavuot celebrations.

Temple Beth Shalom will mark the Confirmation of Boris Berliand and Emily Feinberg at its regular Shavuot eve services, 8 p.m. at Temple Beth Shalom on Sunday, June 8th. All are welcome to celebrate these fine young people who are dedicated to the principle that Jewish learning is a lifelong endeavor, not something to complete by age 13.

The custom most commonly associated with Shavuot is the ceremony of Confirmation. The festival of Shavuot, because of its association with giving of Torah, has been linked with the study Torah. The ceremony of Confirmation was introduced by Reform Judaism in the early part of 19th century in Europe and was brought the United States about mid-century.

In the Confirmation ceremony, the now-maturing student "confirms" a commitment to Judaism and to Jewish life. While boys and girls are considered to be spiritual adults by age 13, they are better prepared at age 16 or 17 to make the kind of emotional and intellectual commitment to Judaism that Confirmation implies. Earliest Confirmations.

Some regard the ceremony as a solemn form of initiation of the Jewish youth into their ancestral faith. The rite is mentioned officially for the first time in an ordinance issued by the Jewish consistory of the kingdom of Westphalia at Cassel in 1810. There it was made the duty of the rabbi "to prepare the young for confirmation, and personally to conduct the ceremony." At first only boys were confirmed, on the Sabbath of their Bar Mitzvah, and the ceremony was performed at the home or in the schoolroom. In Berlin girls were confirmed for the first time in 1817, in Hamburg in 1818. The rite was at first rigidly excluded from the synagogue, because, like every innovation, it met with violent opposition. Gradually, however, it found more favor; classes were confirmed together, and confirmation became a solemn and impressive celebration at the synagogue. In 1822 the first class of boys and girls was confirmed by Dr. Kley at the Hamburg Temple, and in 1831 Rabbi Samuel Egers, one of the most prominent rabbis of his timeand a man of unquestioned orthodoxy, began to confirm boys and girls regularly at the synagogue of Brunswick.

While in the beginning some Sabbath, frequently Sabbath Ḥanukkah or Passover, was selected for confirmation, it became more and more customary, following the example of Egers, to perform the ceremony at the synagogue on Shebu'ot, because this festival is peculiarly adapted for the rite. As it celebrated the occasion when the Israelites on Sinai, of their own free will, declared their intention to accept the obligation of God's Law, so those of every new generation should follow the ancient example and declare their willingness to be faithful to the religion transmitted by the Fathers.

Confirmation was introduced in Denmark as early as 1817, in Hamburg 1818, and in Hessen and Saxony in 1835. The Prussian government, which showed itself hostile to the Reform movement, prohibited it as late as 1836, as did Bavaria as late as 1838. It soon made its way, however, into all progressive congregations of Germany. In 1841 it was introduced in France, first in Bordeaux and Marseilles, then in Strasburg and Paris, under the name "initiation religieuse." The first Israelitish synod in 1869 at Leipsic adopted a report by Dr. Herxheimer on religious education, the thirteenth section of which contains an elaborate opinion on confirmation, recommending the same to all Jewish congregations.

In America the annual confirmation of boys and girls was first resolved upon by the congregation of Temple Emanu-El of New York on Oct. 11, 1847; and the first confirmation at that temple took place on Shebu'ot, 1848. A confirmation had been held two years before at the Anshe Chesed Synagogue of New York. The ceremony has since gained so firm a foothold in America that there is now no progressive Jewish congregation in which the annual confirmation on Shebu'ot is not a regular feature of congregational life and one of the most inspiring ceremonies of the whole year.

Objections to the Rite.

Grätz ("Gesch." xi. 374) blames Israel Jacobsohn for having introduced, among many other synagogue reforms, the confirmation of boys and girls, which, he says, "has no root in Judaism." In the opinion of reform Jews confirmation, like the organ and other innovations traceable to non-Jewish associations, lends an impressiveness to the initiation of the young into their ancestral religion which the bar miẓwah institution had lost, owing to the unfamiliarity of the children with Hebrew. Besides, there was no provision for a solemn consecration of the Jewish maiden to her religious duties. Confirmation was the first step toward the official recognition of woman as a member of the Synagogue.

In Harmony with Judaism.

While many Orthodox leaders object to confirmation on the ground that it has been borrowed from the Protestant Church, where also it is but a recent development and not at all characteristically or typically Christian (see "Confirmation," in Herzog-Hauck, "Real-Encyc."), or because it contradicts the principle that the Israelite is pledged by the covenant of Sinai by his birth Shebu, 22b), there is nothing in the rite which is not thoroughly in harmony with the spirit of Judaism. It does not mean initiation into the faith, or admission into the Jewish community, but is a solemn declaration of the candidates, after having been sufficiently instructed in their duties as Jews, and being imbued with enthusiasm for their religion, to be resolved to live as Jews and Jewesses. For this purpose, after their religious sentiment has been awakened and strengthened, and their minds have been prepared for their becoming faithful members of the Jewish congregation, of society, and of the state, confirmation comes as the solemn graduation from the school of religious and ethical instruction, and is intended to consecrate the young to their duties as Jews. It appeals not only to those confirmed, but to the entire congregation, and thereby becomes for all a renewal of the Sinai covenant. In order to produce this lasting effect it is becoming customary to delay the rite until the sixteenth or seventeenth year.

Essential Features.

With the freedom and self-government universally prevailing in Jewish congregations, it is natural that the confirmation services should differ according to the subjective views and to the tastes of the rabbis. Thus some introduce a formal confession of faith, while others prefer a statement of principles. But the essential features are everywhere about the same, and may be stated as follows: The act is preceded by a public examination in the history, doctrines, and duties of the Jewish religion, held either in connection with the celebration or on some day during the preceding week. The sermon preached at the exercises refers to the importance of the epoch which the young people have reached, and closes with an impressive address to them. Thereupon follows a prayer, either a profession of faith or a statement of principles by members of the class, and in conclusion is invoked the blessing of the candidates by the rabbi.

A Rabbi Reads the Gospels Meets June 4th, 11th and 18th

2008-05-23T12:51:00.000-07:00

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).

Dozens Gather at Beth Shalom to Break World Record

2008-05-20T05:41:00.000-07:00

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”).

Calendar

2008-05-07T22:07:00.000-07:00

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

Beth Shalom to Host Bnai Brith Program "Unto Every Person There is a Name" April 30th

2008-04-15T19:38:00.001-07:00

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

Beth Shalom U.S.Y. Connects Tu B'Shvat and Pesach

2008-04-15T19:27:00.000-07:00

Tu B’Shevat Plantings Yield Passover Fruit for Temple Students

Tu 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

2008-04-15T18:49:00.000-07:00

Rabbi Merrill Shapiro and Reverend Harry Parrot Consulting on Testimony Before Florida's Taxation and Budget Reform Commission

Rabbi 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.

Preparing for Passover, Beth Shalom Promotes Israel Wineries

2008-03-21T10:44:00.000-07:00

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.

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!”

Flagler Jewish Community Gathers to Celebrate Purim on 75th Anniversary of the Completion of the Death Camp at Dachau!

2008-03-04T14:37:00.000-08:00

Flagler Jewish Community Gathers to Celebrate Purim on 75th Anniversary of the Completion of the Death Camp at Dachau!

Flagler County’s Jews will gather at Temple Beth Shalom on Palm Coast’s Wellington Drive on Thursday evening, March 20th to celebrate the events described in the Biblical Book of Esther. On this day of the full moon in March, Jews the world over gather in synagogues to mark the salvation of the Jews from their annihilation planned by the wicked Haman in the fifth pre-Christian century in ancient Persia. An additional dimension comes into play this year as the synchronization of the Jewish lunar-solar calendar with the solar calendar now in more general use, brings Purim to fall on the 75th anniversary of the completion of the construction of the Nazi death camp at Dachau. As is the case some 24 centuries earlier, those who came to destroy Jews and Judaism have been defeated, but not without the payment of a terrible price.

Purim is one of the most joyous and fun holidays on the Jewish calendar. It commemorates a time when the Jewish people living in Persia were saved from extermination. The story of Purim is told in the Biblical Book of Esther. The heroes of the story are Esther, a beautiful young Jewish woman living in Persia, and her cousin Mordecai, who raised her as if she were his daughter. Esther was taken to the house of Ahasuerus, King of Persia, to become part of his harem. King Ahasuerus loved Esther more than his other women and made Esther queen, but the king did not know that Esther was a Jew, because Mordecai told her not to reveal her identity.

The villain of the story is Haman, an arrogant, egotistical advisor to the king. Haman hated Mordecai because Mordecai refused to bow down to Haman, so Haman plotted to destroy the Jewish People. In a speech that is all too familiar to Jews, Haman told the king, "There is a certain people scattered abroad and dispersed among the peoples in all the provinces of your realm. Their laws are different from those of every other people's, and they do not observe the king's laws; therefore it is not befitting the king to tolerate them." Esther 3:8. The king gave the fate of the Jewish people to Haman, to do as he pleased to them. Haman planned to exterminate all of the Jews.

Mordecai persuaded Esther to speak to the king on behalf of the Jewish people. This was a dangerous thing for Esther to do, because anyone who came into the king's presence without being summoned could be put to death, and she had not been summoned. Esther fasted for three days to prepare herself, then went into the king. He welcomed her. Later, she told him of Haman's plot against her people. The Jewish people were saved, and Haman was hanged on the gallows that had been prepared for Mordecai.

The book of Esther is unusual in that it is the only book of the Bible that does not contain the name of G-d. In fact, it includes virtually no reference to G-d. Mordecai makes a vague reference to the fact that the Jews will be saved by someone else, if not by Esther, but that is the closest the book comes to mentioning G-d. Thus, one important message that can be gained from the story is that G-d often works in ways that are not apparent, in ways that appear to be chance, coincidence or ordinary good luck.

Purim is celebrated on the 14th day of Adar, which is usually in March. The 13th of Adar is the day that Haman chose for the extermination of the Jews, and the day that the Jews battled their enemies for their lives. On the day afterwards, the 14th, they celebrated their survival. In cities that were walled in the time of Joshua, Purim is celebrated on the 15th of the month, because the book of Esther says that in Shushan (a walled city), deliverance from the massacre was not complete until the next day. The 15th is referred to as Shushan Purim.

The word "Purim" means "lots" and refers to the lottery that Haman used to choose the date for the massacre.

The Purim holiday is preceded by a minor fast, the Fast of Esther, which commemorates Esther's three days of fasting in preparation for her meeting with the king.

The primary commandment related to Purim is to hear the reading of the book of Esther. The book of Esther is commonly known as the Megillah, which means scroll. Although there are five books of Jewish scripture that are properly referred to as megillahs (Esther, Ruth, Ecclesiastes, Song of Songs, and Lamentations), this is the one people usually mean when they speak of The Megillah. It is customary to boo, hiss, stamp feet and rattle gragers (noisemakers) whenever the name of Haman is mentioned in the service. The purpose of this custom is to "blot out the name of Haman."

Dachau was a Nazi German concentration camp, and the first one opened in Germany, located on the grounds of an abandoned munitions factory near the medieval town of Dachau, about 16 km (10 miles) northwest of Munich . Completed on March 20, 1933, the camp opened in June and became the first regular concentration camp established by the coalition government of National Socialist (Nazi) NSDAP party Heinrich Himmler, Chief of Police of Munich, officially described the camp as "the first concentration camp for political prisoners."
Second of Three Pages

Dachau served as a prototype and model for the other Nazi concentration camps that followed. Its basic organization, camp layout as well as the plan for the buildings were developed by Kommandant Theodor Eicke and were applied to all later camps. He had a separate secure camp near the command center, which consisted of living quarters, administration, and army camps. Eicke himself became the chief inspector for all concentration camps, responsible for molding the others according to his model.

In total, over 200,000 prisoners from more than 30 countries were housed in Dachau of which nearly one-third were Jews.. Some 25,613 prisoners are believed to have died in the camp and almost another 10,000 in its subcamps, primarily from disease, malnutrition and suicide. In early 1945, there was a typhus epidemic in the camp followed by an evacuation, in which large numbers of the weaker prisoners died.

Together withthe much larger Auschwitz, Dachau has come to symbolize the Nazi concentration camps to many people. Konzentrationslager (KZ) Dachau holds a significant place in public memory because it was the second camp to be liberated by British or American forces. Therefore, it was one of the first places where the West was exposed to the reality of Nazi brutality through firsthand journalist accounts and through newsreels.

Among the goals of Nazism and the Holocaust that descended upon Europe from 1933 to 1945 was the destruction of the Jews and the event is foreshadowed by the story of Purim and the designs of the wicked Haman. Much is even made of the similarity between the names Hitler, Himmler and the biblical Haman.

But no matter the source of the destructive powers arrayed against the Jews, they remain and will gather in their synagogues, including Temple Beth Shalom of Palm Coast, on the eve of Purim, Thursday evening, March 20th. All are welcome to the celebration at Temple Beth Shalom on March 20th at 7 p.m. Costumes and noisemakers are a traditional part of the festivities. Noisemakers will be provided, costumes are optional. The hourlong service will be followed by traditional refreshements. There is no charge and no advance arrangements need be made.

Ancient Ritual Revived at Palm Coast Temple Beth Shalom

2008-02-05T19:41:00.000-08:00

Four times in the Five Books of Moses, in Exodus, twice in the Book of Exodus and twice in the Book of Deuteronomy, the Children of Israel are commanded to bind the words of God “as a sign upon your arm, and they shall be a symbol between your eyes!” The ritual of binding and becoming tightly connected with God is also mentioned in the 23rd chapter of the Gospel According to Matthew.

In some quarters of Judaism, the ritual of binding oneself, each weekday morning, to the words of God through the use of Tefillin, sometimes called Phylacteries, is being lost as Jews assimilate into 21st century America. Tefillin, two black leather boxes containing scrolls of parchment inscribed with biblical verses the arm-tefillin, or shel yad, worn on the upper arm, while the head-tefillin, or shel rosh, is placed above the forehead, serve as a "sign" and "remembrance" that God brought the children of Israel out of Egypt.

Participating in an international program organized by the world-wide Federation of Jewish Men’s Clubs, Palm Coast’s Temple Beth Shalom Men’s Club led the Flagler congregation in a practice session to encourage adherence to this Biblically-ordained ritual. More than 50 men, women and children assembled in the synagogue’s sanctuary and practice the wrapping and binding, some using Tefillin handed down from parent to child over the course of more than a century.

After viewing an instructional and motivational film, mentors helped each and every participant don the ancient boxes, straps and scrolls that were worn for a 20 minute prayer service. The event was followed by a breakfast for all participants, some as young as 5 years old, others approaching their 90s. All agreed, that beginning one’s day on a note of spirituality and sanctity was akin to having breakfast with God! “It really has had a remarkably positive impact on me, on my behavior and my outlook,” said one participant. His wife added, “This has been a traditionally male-oriented ritual that we have now liberated and taken as our own. What a wonderful way to educate and set an example for our own daughters and granddaughters!”

Tu B'Shvat Plantings Beautify Synagogue

2008-01-30T20:06:00.000-08:00

During the discussion on the importance of Tu B'Shvat with the students of the Temple Beth Shalom Religious School, young people spoke of how painfully aware they are of the issues relating to global warming. In the next few years, the United States will make, or fail to make, critical decisions regarding global warming pollution and clean technology investments. These decisions will have far-reaching and irreversible impacts on the lives of today’s students and the lives of their children. At this moment in time.

Students were asked to calculate, by inspecting nearby vacant lots and counting the trees and shrubs, how many such plants were destroyed to create their homes and yards. Realizing that they had a lot of work to make up for the loss, the students, in honor of Tu B'Shvat, began a process of planting shrubs, bushes and trees around the Temple Beth Shalom synagogue both for beauty and to reduce the amount of carbon while increasing the oxygen in our atmosphere.

The effort is part of the hands on philosophy of Temple Beth Shalom's Religious school that takes learning from the classroom into the surrounding world, making ancient customs and traditions relevant and meaningful to young Americans in the 21st century.

Temple Beth Shalom’s Modern Tu Bishvat Seder Draws on Elements of its Mystical Predecessor.

2008-01-22T18:42:00.000-08:00

There is no set liturgy for the modern Tu Bishvat seder such as that created at Temple Beth Shalom during the celebration of the New Year for Trees. This is a ritual that is still in flux. The ritual chosen by Education Director Robyn Shapiro focuses on ecology, Israel, family activities. The texts for the seder may quote from different Jewish books in addition to the Bible. The common elements are the drinking of four cups of wine and the eating of different fruits. While these customs go back to the mystical Tu Bishvat seder, the elements have been interpreted differently in the Temple Beth Shalom celebrations for teens, for middle schoolers and for primary students.

The seder presented was developed by the staff of Babaganooz, a newspaper magazine for young Jewish students, that is a model of a modern liberal seder, and different communities, especially traditionalist ones, use alternate versions. For example, other sedarim (the plural of seder) include the Shehecheyanu, a blessing that thanks God for the ability to celebrate the joyous occasion. This blessing would be done when eating a new fruit of the season. The Shehecheyanu at the beginning of the seder would link the ceremony to the kabbalist seder and its message of rebirth and time change. One could add a concluding reading, blessing, or a portion of the Hallel (Psalms of praise). Between the different sections of the seder, it is possible to include readings associated with Israel, fruit, and trees from both traditional and modern sources. Many sedarim include songs associated with these topics.

The table was set up as for Passover: white or other nice tablecloth, good dishes, flowers, wine, and juice. There is no requirement to light candles, but scented candles add a nice touch and a festive glow. One person led the seder, reciting each reading and making the blessings, while everyone took turns reading the interpretations. The directions concerning which fruit to locate and the mix of the wines were read aloud. As each piece of fruit and each cup of wine is being considered and blessed, that object is held by the reader. After each blessing, the participants tasted the fruit or sipped the wine

Temple Beth Shalom Adopts a Road

2008-01-22T18:22:00.000-08:00

City of Palm Coast's John Harney Installs Sign Indicating

Temple Beth Shalom's Adopt A Road

The Palm Coast Adopt-A-Road program is a litter reduction campaign designed to remove liter and debris from city thoroughfares and improve the quality of the local and regional environments. The program has established a partnership between the City of Palm Coast and Temple Beth Shalom to keep a mile of Pine Lakes Parkway free of litter, attractive and environmentally sound. Temple Beth Shalom, representing the Jewish community of the area has welcomed the opportunity to contribute to community beautification and earn recognition for a job well done.

Beth Shalom has an important interest in saving taxpayer dollars, raising public awareness of the costs of littering, improving the environment, promoting civic responsibility and pride and providing assistance to the governmental agencies responsible for litter clean up. Every day, the City of Palm Coast strives to meet and exceed the needs and expectations of residents and business in our community while respecting and appreciating the environment. Keeping local roads free of garbage and debris is one of many ways a house of worship can contribute to the shared vision of creating a healthy community.

It is well understood that garbage and debris or roadside litter is unappealing to the eye for residents, motorists, guests, visitors and tourists as well as harmful to the environment, obscuring Palm Coast’s natural beauty. Roadside litter can be harmful to animals that consume it, plug or block water drainage systems and present safety concerns for both drivers and pedestrians.

Palm Coast Transitions Explained by Mayor Netts at February 10th Temple Breakfast

2008-01-16T14:34:00.000-08:00

In just the past 90 days, five Palm Coast city officials have assumed new offices, Vice-Mayor Alan Peterson, re-elected City Council Member Mary DiStefano and two new Council Members, Holsey Moorman and Frank Meeker as well as Mayor Jon Netts who will be the guest speaker at a Temple Beth Shalom Men’s Club Breakfast open to the public on February 10^th at 10 a.m. at the congregation’s Wellington Drive synagogue. All are welcome, advance reservations are encouraged but not required. The event includes a sumptuous breakfast for $10 each adult while there is no charge forchildren under the age of 18.

Mayor Jon Netts serves as a Director of the Palm Coast Historical Society; as a Director of Enterprise Flagler, and on the Executive Board of Flagler Habitat for Humanity. He has served as Chairman of the Flagler County's "Citizen Advisory Committee on School Impact Fees" and on the "Flagler County Blue Ribbon Landfill Advisory Committee." He is a graduate of "Leadership Flagler." In November, 2006 Mr. Netts was appointed by Gov. Jeb Bush to the Northeast Florida Regional Planning Council.

The Men’s Club of Temple Beth Shalom has been established to serve the Palm Coast community, enrich the spiritual life of neighbors both near and far. The Men’s Club seeks to create a sense of fellowship and warmth among people of all ages. The Men’s Club of Temple Beth Shalom enjoys the fellowship and kinship that derive from a variety of activities such as celebrating holidays together, laughing together and studying together. Members have found a home away from home where friendly people are always eager and willing to help couples, single parent families, senior adults, interfaith marrieds and newcomers to our community. The Men’s Club makes Temple Beth Shalom, the center of Jewish life in Flagler County, a place where everyone counts!

Yad B'Yad Teens Celebrate Chanukah at Shapiro Home

2008-01-08T20:18:00.000-08:00

As the move to use the synagogue as the setting for more and more Jewish rituals gains momentum, the People of the Book tend to loose sight of the fact that the equivalent of a church in Judaism, the main source of religious observance, is not the sanctuary but rather the Jewish home. Many Jews try to move their religious observances into the synagogue while the desired outcome that most strengthens Jewish identity and commitment is the move of rituals from the synagogue into the home.

With this in mind, Yad B'Yad teens of the Flagler County Jewish community gathered in a home, the home of Robyn and Rabbi Merrill Shapiro to celebrate Chanukah with traditional foods, games and rituals.

The students enjoyed a meal of potato latkes with applesauce and sour cream and some just old plain "down time" to sit and enjoy each other, to talk and strengthen their connections.

Sdeh Shalom Program Brings Afternoon Worship to Flagler County

2008-01-08T20:14:00.000-08:00

As the sun began to set in the western sky, 17 members of the local Jewish community gathered to take a moment out to acknowledge the presence of the Almighty in northwest Flagler County. Temple Beth Shalom is offering an afternoon Mincha service each and every Tuesday at 5:30 p.m. at the congregation’s Sdeh Shalom site on Old Kings Road, just north of Matanzas High School. All are welcome to attend. Mincha is an oasis of spiritual time in a tough day, a moment of calming nerves and focusing on priorities.
Jews are bidden to pray three times daily to God. The Shacharit prayer takes place in the morning. It is the longest of the three daily prayers and contains within it the basic affirmations of Judaism -- the Shema, the Amidah and the ideas of repentance, self-improvement and loyalty to God and Israel.
The Maariv prayer takes place at night, after sunset. It is much shorter in length than Shacharit, but nevertheless includes again within it the basic Shema and Amidah prayers.
The shortest prayer service of the day takes place in the afternoon, or at least just before sunset, and is called Mincha. It is composed of the recitation of Psalm 145, the Amidah, a prayer of repentance and the concluding prayer to all Jewish prayer services, Aleynu. Aleynu is a reaffirmation of Jewish goals and a hope for the better world for all humankind.
Mincha is usually a 10-to-15-minute prayer service, but for much of the Jewish world, it has become almost a forgotten prayer service. It is not the length of Mincha that has caused this, but rather its inconvenience in coming in the middle of a busy working afternoon. But in that fact alone lies perhaps its major importance and necessity.
IN THE FIELD
Our Sages attribute the origin of our three daily prayer services to our patriarchs, Abraham, Isaac and Jacob. Abraham created the prayer time for Shacharit, Isaac for Mincha and Jacob for Maariv.
The rabbis of the Talmud deduced the role of Isaac in creating Mincha from the verse in the Torah that tell us that "Isaac went out to converse in the field" (Genesis 24:63-65). Converse with who? The Torah itself is silent on the subject. The rabbis are of the opinion that the conversation was between Isaac and God. And since the Torah describes this event as happening "before evening," Jewish tradition placed the time of Mincha as being in the afternoon before the time of the sun setting.
Mincha is also connected with being "in the field." Shacharit and Maariv are possible to be prayed outside of the time constraints of our mundane everyday tasks. Not so Mincha. It stops us in the middle of work, shopping, school, and all other usual tasks that life places upon us. It meets us "in the field," at our desks and in our factories -- and it is always inconvenient. But it is an oasis of spiritual time in a tough workday, a moment of contemplation, a calming of nerves and a focusing of priorities. As such, it is perhaps the most important and meaningful prayer service of the day.
NEIGHBORHOOD GROUPS
Today, there are many "Mincha" prayer groups in companies, stores, colleges, hospitals and in geographic areas of cities where a considerable number of observant Jews are to be found.
A lawyer many decades ago in downtown Chicago, observes that there were few if any such "Mincha" prayer groups. He would lock myself in his office, tell his secretary that he was making an important private call, and pray. (Yes, he was placing a personal call to the Almighty.) . Many times he felt a sense of rejuvenation and exhilaration after this 15-minute prayer break. It helped him to overcome the disappointments and frustrations that are the daily lot of all of us at our places of work.
What is lacking in much of current Jewish life, even amongst those who are nominally affiliated with synagogues or Jewish organizations, is a sense of personal participation in Judaism, its rituals, values and blessings. There are members but not participants. No sermon, article, book, class, etc. can connect one to being truly Jewish and feeling so in one's inner soul to the extent that a simple Mincha prayer in the midst of a busy afternoon at the office can.
Mincha becomes a major component of experiencing spirit and holy transcendence in daily human life. It can literally change the way we think about people, the world, life, ourselves

Palm Coast Students Complete Read Hebrew America/Canada Course

2008-01-08T19:27:00.000-08:00

Ten Flagler County students were caught up in the National Jewish Outreach Program’s Read Hebrew American event, one of over a 1000 classes across the continent reaching more than 12,000 students intent on acquiring access to the ancient Hebrew documents that guide western civilization. The ten, meeting at Temple Beth Shalom on Thursday evenings, were part of a mega Hebrew literacy campaign that invited thousands of Jewish adults into community institutions to create awareness of the importance of Hebrew literacy. In just five 90 minute sessions, students were given the key to reading with beginning level comprehension the language of the Bible and of a myriad of historical documents dating back 2,500 years.

The National Jewish Outreach Program is an adult education and outreach organization founded in 1987 by Rabbi Ephraim Buchwald, a leading American rabbi then serving at the Lincoln Square Synagogue in midtown Manhattan, New York City. The program’s aim is to address issues of Hebrew and Jewish literacy.

Temple Beth Shalom is the center of Jewish communal life in Flagler County. Founded 35 years ago, the congregation has grown reflecting the growth of Palm Coast. Beth Shalom sees itself as an educational institution intent on fostering the understanding of traditional Judaism, its customs, ceremonies and traditions among both Jews and non-Jews in the region.

Celebrating Channukah at Beth Shalom

2007-12-11T18:48:00.000-08:00

Celebrating Channukah at Beth Shalom

Chanukah comes from the Jewish word chinuch, meaning education. The story of Chanukah is the story of the struggle for Jewish chinuch versus Greek education. The outcome was victory for the Jews against a foreign enemy and a foreign education.
We might think that since we won, we have continued with our educational successes. But unfortunately today we see many examples of educational failures throughout the Jewish community. As children reach their late teens, they sometimes opt to leave their parents' heritage and instead abandon themselves to the prevalent pop culture of the streets. Many fall into drugs, ruining their lives and grieving their parents.
Much of this could have been avoided if the parents had given their children correct roadmaps for mapping out their lives. Temple Beth Shalom and its substantial investment in its Religious School works to create and make accessible those roadmaps that help children and their parents find their way.
A road map is something we are all familiar with. Before starting out on a long journey into an area that we are unfamiliar with, we get a map. As we drive we compare the real roads that we are on to the lines on the road map.
Generally road maps are correct and by following the various lines on the map we safely arrive at our destination. However it does happen that even though we are following the map, we still get lost. The information on the map is not correct because it does not correctly reflect the reality of the land. Either new roads have been built or old ones have been moved. If we are using a map and we see that it does not help us, but it only confuses us, we will abandon it and find a different way of getting to our destination.
Also a particular road map may be correct for certain modes of transportation, but not for others. The standard roadmap may be fine for a passenger car, but not for a hiker. For a hiker, it may be very dangerous to assume that walking from one place to another will be across flat land. He may in reality jeopardize his hike by walking through dangerous rivers and canyons.
Likewise as roadmap for a passenger car may not be accurate for a helicopter that must go from one location to another. It does not show mountain peaks and airports.
Similarly, when parents try to educate their children, they must realize that the child knows nothing about the reality of life. Children at an early age look to the parents to guide them. If the parent provides proper guidance for the child, then the chances of the child leaving the parents heritage and going into bad and dangerous directions is minimal. But there are several factors that must be taken into consideration.
First, is the direction set forth by the parent for the child proper for that particular child? Children are individuals; even in one family one child may have a personality that will lead him in a direction different from his siblings. He may have strengths and advantages are quite different from his peers. Has the parent taken this into consideration before setting out the roadmap for the child?
The parent must relate to the child as an individual and not as someone that must be molded to a group. Groups may be fine for various social and educational opportunities, but the child's individuality should not be subjugated to a group identity that is not in keeping with the child's unique personality.
Secondly, are the goals and direction in which the child is pointed correct for this particular child? Each child is a unique being and requires being guided in a direction that is proper for him. To send a child in a direction that is not fitting for his personality, is asking for the child to rebel.
In addition, a warm and concerned parent who listens to the child and tries to understand the child's problems is a prerequisite for all parents. Parents must have their child's future and needs in their hearts and not those of the various peer groups.
When parents provide a viable roadmap individually tailored for each particular child, they not only will be doing their child a great service, but their child will always love and respect the parents for it. This is the meaning of (Proverbs 22:6) "Educate the youth in accordance to his manner, and even when he grows old he will not abandon it."
Those gains that we made on Chanukah should not be lost, whether we speak of a group or of an individual. Celebrating Chanukah at Temple Beth Shalom is a sacred task arming and empowering families to convey their precious Jewish heritage, generation after generation.

Beth Shalom Students Rise to a New Level Celebrating Siyum

2007-12-11T18:26:00.000-08:00

Beth Shalom Students Rise to a New Level Celebrating a Siyum

As Temple Beth Shalom students complete a thorough review of the strategies and methodologies of Hebrew reading, they have celebrated a Siyum, a completion and prepare to move on to access ancient Biblical texts, far older than the English language! Under the guidance of Religious School Principal Robyn Shapiro, students have been studying and submitted to rigorous testing. All of the students passed their oral comprehensive Hebrew reading tests with flying colors and are working on the reading of Biblical texts, especially those from the Books of Exodus and Psalms. Thus, they have acquired and are putting to use skills to delve into literature written some 2,700 years ago!

Technically speaking, a siyum (“completion”) means the completion of any unit of Torah study, or book of the Mishnah or Talmud in Judaism. A siyum is usually followed by a celebratory meal, or seudat mitzvah, a meal in honor of a mitzvah, or commandment. Siyum also refers to the celebration.

It has become customary for synagogues to arrange a siyum on the morning before Passover to allow those fasting for Ta’anit Bechorim (Fast of the Firstborn to break their fast, taking advantage of the halachic principle that prioritizes Torah study. A siyum ha-sefer, meaning “completion of the book,” is also held as a ceremonial completion and dedication of a sefer Torah, a handwritten copy of the Torah, the most important Jewish ritual object, which is kept in the Ark of a synagogue. Usually, when an individual or a group conclude the study of any tractate of the Talmud, or even of the Mishnah, a siyum is celebrated. At the end of every volume of the Talmud a special hadran prayer is printed with a set order of prayers and a special kaddish in honor of the completion of that volume, which Judaism considers to be an important achievement and a milestone worth celebrating.

In the merit and honor of a deceased individual, it is customary to undertake Mishnah study with the goal of holding a siyum. Rabbi Moshe Feinstein, based on the Nemukei Yosef, the Ran (Rabbeinu Nissim), the Rashbam, and the Eliyah Rabbah, extends the concept of a siyum to include even a festive meal celebrating the completion of any mitzvah (commandment) that has taken a significant duration of time (such as a number of weeks or months). Thus the applicablity to the students of Temple Beth Shalom, the synagogue and Jewish educational institution of Flagler County, Florida.

Violet Drexler, Flagler County Delegate to Republican National Conventio to Meet with Temple Beth Shalom Teens

2007-11-29T19:54:00.001-08:00

Dr. Drexler, Flagler County Delegate to Republican National Convention, to Meet With Temple Beth Shalom Teens

Violet Drexler, Ph.D. one of the two longest serving members of the Flagler County Republican Executive Committee will meet with area teenagers at Temple Beth Shalom on Tuesday evening, December 4th from 7 until 8 p.m. Community teens, parents and friends are welcome to attend. There is no charge, no advance reservations are necessary and refreshments will be available for sale to benefit the Susan G. Komen Race for the Cure.

Drexler who was a Graduate Professor of Education at New York University, will represent area Republicans at the Republican National Convention from September 1 through September 4 in Minneapolis, Minnesota. She represented county Republicans at their national convention in Philadelphia, Pennsylvania in 2000 and has served the local and Florida Republican parties in a variety of capacities since 1989. She taught at both Hunter College and Manhattan Community College in New York City before her retirement.

Temple Beth Shalom teens, still reeling from the murder of a fellow student at Flagler Palm Coast High School have been interested in issues relating to gun control and sought to get some answers from local political leaders. They also are looking forward to asking questions about the War in Iraq, immigration and health care. The teens, through their youth group, called Yad B’Yad--Hebrew for “Hand in Hand,” are learning that, despite their youth, they can have great influence over the upcoming election. The group is sponsored by Temple Beth Shalom and oversight comes from synagogue educator Robyn Shapiro.

Palm Coast Rabbi Heads to Washington to Lobby

2007-11-15T16:18:00.000-08:00

Palm Coast Rabbi Heads to Washington to Lobby for

Workplace Religious Freedom Act

Should police officers be sued if they refuse, on religious grounds, to guard a women’s health clinic where abortions are performed? Must a hospital continue to employ a nurse who tells patients AIDS is contracted because God “doesn’t like the homosexual?” Can a drugstore fire a pharmacist who refuses, because of his religious beliefs, to fill prescriptions for the “morning after” pill?

As the Workplace Religious Freedom Act comes before the United States House of Representatives, Palm Coast’s Rabbi Merrill Shapiro and his wife Robyn, headed for Capitol Hill to lobby, under the auspices and arrangements of Americans United for Separation of Church and State, in the office of Congressman John Mica. In a meeting in the Congressman’s office, the Shapiros spoke of the cornerstones of American society, religious freedom and religious pluralism. “Because of this freedom, each of us has the right to practice, or not practice, the religion of our choice or no religion at all,” Robyn Shapiro, told Brian Waldrip, the eight-term congressman’s Legislative Director, “Yet each of us also should have a right to be able to work!”

The Shapiros and Americans United for Separation of State, feel that the current language of the Workplace Religious Freedom Act is much too broad and will unduly restrain employers who find themselves with employees who refuse to perform their jobs by virtue of their claim of religious freedom. “The law should be written to protect those who wear certain religious garb, such as turbans or burkas and to protect those who need reasonable time off for the celebration of religious holy days, “ Rabbi Shapiro maintains, “but not to protect practices that would harm fellow employees, clients, customers and patients.”

The Shapiros were pleased with the response to their arguments, but remain concerned about the legislation and its potential impact. “All in all, weighing in with our representative in the Congress of the United States, is an especially satisfying practice of the democratic principles that make this country great!” the Shapiros agreed.

Flagler Democratic Chairman Courtney to Teens: "There are plenty of roles for you to play!"

2007-11-04T19:44:00.000-08:00

Flagler County Democratic Party Chairman Doug Courtney told a group of teens gathered with their parents at Palm Coast's Temple Beth Shalom that there are plenty of roles for young people, including those not yet old enough to vote, to play in the electoral process. "Most successful ideas come from one person in whom a fire burns to get something done," Courtney, who also heads the campaign to elect a Democrat to the U.S. House of Representatives from Florida's Seventh Congressional District, told those gathered under the auspices of Yad B'Yad, the Jewish teen group of Flagler County. "If you wish to get something done, just get involved!" he added.

The teens raised issues about gun control, same-sex marriage, child support laws, the Iraq War and the issue of the January 29th Presidential Primary at the hour-long session.

Flagler Teens Petition UN Secretary General, Lebanese Ambassador

2007-10-23T18:12:00.000-07:00

A group of Flagler County teenagers, concerned about Israeli soldiers kidnapped by U. S. designated terrorist organizations Hamas and Hezbollah, have petitioned both United Nations Secretary-General Ban Ki-Moon and the Ambassador of Lebanon to the United Nations, Nouhad Mahmoud for action on Israeli soldiers kidnapped and held captive by Hezbollah in Lebanon and Hamas in the autonomous Palestinian territories. The teens, part of Yad B’Yad, the youth group of Temple Beth Shalom, “respectfully ask that the officials do everything possible to effect the release of three Israeli soldiers kidnapped by Hezbollah and Hamas.” The Yad B’Yad members, all students in Flagler County Public Schools, also urged the leaders “to do everything in your power to help secure their release by implementing U.N. Security Counsel Resolution 1701 which requires Hezbollah and the Lebanese government to release Ehud Goldwasser and Eldad Regev” and asked the diplomats to use their offices to “demand that Hamas unconditionally release Gilad Shalit.”According to the United Nations, Goldwasser and Regev were kidnapped in a battle that began at around 9 a.m. , July 12, 2006 when Hezbollah launched rockets on Israeli military positions along the Lebanese border, apparently as a diversion. A force then attacked two armored IDF Humvees patrolling the border near the Israeli village of Zar'it with anti-tank rockets, and captured the two soldiers. An Israeli Merkava Mk. II tank was damaged by a 200 kg improvised explosive device while attempting to give pursuit, killing all four crewmembers. "Fulfilling its pledge to liberate the Arab prisoners and detainees, the Islamic Resistance... captured two Israeli soldiers (Ehud Goldwasser and Eldad Regev) at the border with occupied Palestine," Hezbollah said in a statement on the 14th of July, 2006.

Twenty year old Gilad Shalit was abducted on Sunday morning, June 25, 2006 by Palestinian terrorists who attacked an Israeli army post on the Israeli side of the southern Gaza Strip border after having crossed through an underground tunnel near the Kerem Shalom border crossing. During the morning attack, two Israeli soldiers were killed and three others wounded, aside from Shalit, who himself suffered a broken left hand and a light shoulder wound after his tank was hit with a rocket propelled grenade.

Shalit’s captors issued a statement on Monday, June 26, 2006, offering information on Shalit if Israel agreed to release all female Palestinian prisoners and all Palestinian prisoners under the age of 18. The statement came from the Izz ad-Din al Qassam Brigades (the military wing of the Palestinian governing party Hamas), the Popular Resistance Commitees (which includes members of Fatah, Islamic Jihad, and Hamas), and a previously unknown group calling itself the Army of Islam

.
Yad B’Yad members are circulating similar petitions to all who wish to be heard on behalf of the missing soldiers. Postcards are available asking simply for “a sign of life” from the three missing soldiers. The young Flagler County students have also taken to wearing “dog tags” with the names of the missing soldiers until they are released.

Beth Shalom to Honor Jewish War Veterans , Friday, November 9th

2007-10-22T19:50:00.000-07:00

Seymour Karns, Commander, Jewish War Veterans Post 300

Temple Beth Shalom, the center of Jewish life in Flagler County, will honor the members of Jewish War Veterans Post 300 and all veterans at regular Friday evening services, 8 p.m. on November 9th, the Sabbath that immediately precedes the traditional Veterans Day, November 11th. All are welcome to attend and recognize the sacrifices made by Veterans as well as those currently serving in the armed forces abroad and at home. The customary Oneg Shabbat refreshments follow the service. There is no charge and no advance arrangements are necessary.

Seymour Karns, Commander of the local Jewish War Veterans Post 300 will explain to those gathered tat the Jewish War Veterans, established in 1896 is compromised of citizens of the United States of America, of the Jewish faith, who served in the Wars of the United States of America, committed to being of greater service to country and to each other. For over a century, members have associated themselves together to maintain true allegiance to the United States of America; to foster and perpetuate true Americanism; to combat whatever tends to impair the efficiency and permanency of America’s free institutions; to uphold the fair name of the Jew and fight his or her battles wherever unjustly assailed; to encourage the doctrine of universal liberty, equal rights, and full justice to all men and women; to combat the powers of bigotry and darkness wherever originating and whatever their target; to preserve the spirit of comradeship by mutual helpfulness to comrades and their families; to cooperate with and support existing educational institutions and establish educational institutions, and to foster the education of ex-servicemen and ex-servicewomen, and our members in the ideals and principles of Americanism; to instill love of country and flag, and to promote sound minds and bodies in JWV members and our country’s youth; to preserve the memories and records of patriotic service performed by Jewish men and women and to honor their memory and shield from neglect the graves of our heroic dead.

The Jewish Community of Flagler County is especially proud of American servicemen and servicewomen past and present. The community regularly gathers at Temple Beth Shalom on Wellington Drive in Palm Coast to ask the Almighty to give those serving in the Armed Forces of the United States the courage to meet the chilling stare of death, to show compassion to them as they seek to make the world safer for all humankind.
The congregation asks Providence to ease the pain of our soldiers’ loneliness as they face the darkness of their daunting task and to let them feel the Divine presence as letting that presence warm the chill of their souls with the blanket of the sacred light.
Each Sabbath Beth Shalom’s worshippers as that those far from the comfort of home be helped to find value and meaning in their mission; that their sacrifice not be an empty act.Worshippers pray that those bearing arms sense the yearning of those who await their return and long for their presence –their loved ones, their parents, their children, that they be protected when they find themselves in harm's way and that the Almighty salve their wounds with Providence’s healing balm.
Finally, those assembled ask of Heaven above that the efforts of the men and women of our armed services further the cause of peace throughout the world and bring humanity closer to the day when "Nation shall not lift up sword against nation, neither shall they learn of war anymore."

Democratic Party Chair Courtney to Address Teens at Beth Shalom, October

2007-10-22T08:48:00.001-07:00

Democratic Party Chair Courtney to Address Teens at Beth Shalom, October 30th

The chairman of the Democratic Party United State Congressional District 7 and of the Flagler County Democratic Party, Douglas Courtney will address community teens at Temple Beth Shalom on Tuesday evening, October 30th from 7-8 p.m. All are welcome to attend the program in the synagogue’s sanctuary at 40 Wellington Drive, Palm Coast. There is no charge and no advance arrangements are necessary. Courtney is looking forward to interacting with the young people of the community, hearing their concerns and responding to their questions.
Douglas Courtney is the CEO and senior partner of Patient Practitioners, LLC where he develops software for portable medical records devices for patients. He was the first City Clerk for the City of Palm Coast and Town Clerk for Beverly Beach. He is the Chair of the 40 County Florida Democratic Party Small County Coalition and member
of the Florida Democratic Party State Executive Committee and Central
Committee.

Empowering teens is what Temple Beth Shalom’s Yad B’Yad (Hand-in-Hand), the congregation’s teen group, is all about! There has been some remarkable success in letting adolescents know that they have power and influence, that they matter, that they are highly significant to the life of their community.

During the course a recent curricular elements relating to the Jewish point of view of homosexuality and then another on Jews and domestic violence, Yad B’Yad young people raised questions that belong to the realm of politics and legislation. They spoke of a murdered schoolmate, of discrimination against homosexuals and of murder, homosexuals and the Holocaust. Initially, the wanted to talk to Hillary, Rudy, Barack, Mitt, or their campaign representatives about their concerns!

Then, they discovered that these luminaries have no campaigns in Florida because of a dispute about Primary Election dates. Yet, these teens want to be heard! Hence the invitation to local Democrats and Republicans (Dr. Violet Drexler, Flagler County Representative to the past several Republican National Conventions will address the group on November 27th) to come and explain what’s happening.

Not only is the expectation of the meaning of Courtney’s appearance very high, but also of the importance of just what questions are on the minds of today’s teens. All are welcome to find out, Tuesday evening, October 30th from 7 until 8 p.m.

Temple Beth Shalom Youngsters Prepare for Simchat Torah Celebration

2007-10-14T17:43:00.000-07:00

Temple Beth Shalom young people were well prepared with their flags for marching with the Torah Scrolls as the annual cycle of readings from the Five Books of Moses were completed in the synagogue's sanctuary.

Until sometime between the ninth and 12th centuries (depending on whose history you accept), different parts of the Jewish world followed different cycles of reading the Torah. Then the triennial system [of reading the entire Torah in three-year cycles] ending before Pesach used in Palestine was dropped in favor of Babylon's annual cycle, with the last portion of Deuteronomy assigned as the portion for the secondday of Shemini Atzeret.

In connection with the reading, it became customary to remove the Sifrei Torah from the Ark and circle around the bimah [pulpit], a ceremony for which hundreds of prayers were composed (also called hoshanahs, forthe last word of each prayer). Named Simchat Torah, Rejoicing of the Torah, the occasion was soon accompanied by vivacious dancing and hymn singing in synagogue and lavish festival meals at home.

The impetus for the exuberant support of and adherence to Torah was provided by persecutions of the 14th century, when expulsions, blood libels, and Crusades were directed against Jews who refused to forsake the text.

With symbols and activities of marriage, such as a service suggesting the wedding of Israel to the law, the celebrations demonstrated that the Jews' devotion was unflagging and their feeling insuppressible. (The British diarist Samuel Pepys noted, in rather disdainful terms, the carryings on in a London synagogue in 1663, in disbelief that he was watching a "decent" religious community. The congregation later regulated itself to display greater decorum.)

Soon it became customary to immediately turn to the beginning of the Torah and start the reading cycle again, expressing the desire to continually study the sacred guidebook. Due to its nature, the new holiday superseded the biblically ordained and much more subdued Shemini Atzeret.

Temple Beth Shalom young people made their own flags, joined in the singing and dancing with the Torah scrolls and were first in line for the candy following synagogue services, symbolizing the sweetness of the words of the Torah.

Lulav and Etrog: Using the Four Species at Beth Shalom

2007-10-14T17:29:00.000-07:00

The students of the Temple Beth Shalom Religious School now have significant experience with the Lulav and the Etrog, fulfilling the commandment to take four species during the Festival of Sukkot, the Feast of Tabernacles, described in the Book of Leviticus. After discussing the week-long Sukkot festival, specific instructions for how to celebrate the holiday are given. Leviticus 23:40 instructs: “On the first day you shall take the product of hadar trees, branches of palm trees, boughs of leafy trees, and willows of the brook, and you shall rejoice before Adonai your God seven days." These are the four species that form the lulav and etrog. The four species are waved in the synagogue as part of the service during the holiday of Sukkot. Traditionally, they are not waved on Shabbat because bringing these items to the synagogue would violate the prohibition against carrying. Some liberal synagogues do wave the lulav and etrog on Shabbat. While it is customary for each individual to have a lulav and etrog, many synagogues leave some sets in the synagogue sukkah for the use of their members. The lulav and etrog may also be waved at home.

It is a positive commandment from the Torah [Leviticus 23:40] to gather together the Four Species during Sukkot:

"The first day" refers to the first day of Sukkot. "Fruit of goodly trees" refers to the etrog (citron). "Branches of palm trees" refers to the lulav. "Boughs of leafy trees" refers to the myrtle. "Willows of the brook" refers to the aravot or hoshanot.

The four are lumped together under the inclusive term lulav, since the lulav is the largest and most prominent. Thus, while the mitzvah is to wave the lulav, this actually refers to the four taken together as one.
How the Four Fit Together
The lulav is a single palm branch and occupies the central position in the grouping. It comes with a holder-like contraption (made from its own leaves) which has two extensions. With the backbone (the solid spine) of the lulav facing you and this holder in place near the bottom, two willow branches are placed in the left extension and three myrtle branches are placed in the right. The myrtle should extend to a greater height than the willows.

This whole cluster is held in the right hand, the etrog is held in the left, and the two should be touching one another. Some have the custom of picking up the etrog first and then the lulav--reversing the order when putting them down--because the etrog is referred to before the others in the biblical verse.

Sukkah Builders of All Ages Gather At Beth Shalom

2007-10-08T18:37:00.000-07:00

The creation of the traditional Sukkah at Temple Beth Shalom was a "hands-on" experience for builders of every age! On the Sunday following Yom Kippur the faithful gathered to assemble the framework, complete the walls and cover the roof with sekhakh, the covering of vegetation that leaves Sukkah dwellers able to count the stars through the roof yet have half the floor in shade during the heat of the day.

The Torah tells us "You will dwell in booths for seven days; all natives of Israel shall dwell in booths" (Leviticus 23:42). In honor of the holiday's historical significance, we are commanded to dwell in temporary shelters, as our ancestors did in the wilderness. The temporary shelter is referred to as a sukkah (which is the singular form of the plural word "sukkot"). Like the word sukkot, it can be pronounced like Sue-KAH, or to rhyme with Book-a.

The sukkah is great fun for the children. Building the sukkah each year satisfies the common childhood fantasy of building a fort, and dwelling in the sukkah satisfies a child's desire to camp out in the backyard. The commandment to "dwell" in a sukkah can be fulfilled by simply eating all of one's meals there; however, if the weather, climate, and one's health permit, one should spend as much time in the sukkah as possible, including sleeping in it.

A sukkah must have at least two and a half walls covered with a material that will not blow away in the wind. Why two and a half walls? Look at the letters in the word "sukkah!" One letter has four sides, one has three sides and one has two and a half sides. The "walls" of the sukkah do not have to be solid; canvas covering tied or nailed down is acceptable and quite common in the United States. A sukkah may be any size, so long as it is large enough for you to fulfill the commandment of dwelling in it. The roof of the sukkah must be made of material referred to as sekhakh (literally, covering). To fulfill the commandment, sekhakh must be something that grew from the ground and was cut off, such as tree branches, corn stalks, bamboo reeds, sticks, or two-by-fours. Sekhakh must be left loose, not tied together or tied down. Sekhakh must be placed sparsely enough that rain can get in, and preferably sparsely enough that the stars can be seen, but not so sparsely that more than ten inches is open at any point or that there is more light than shade. The sekhakh must be put on last. Note: You may put a water-proof cover over the top of the sukkah when it is raining to protect the contents of the sukkah, but you cannot use it as a sukkah while it is covered and you must remove the cover to fulfill the Mitzvah, the commandment, of dwelling in a sukkah.

It is common practice, and highly commendable, to decorate the sukkah. In the northeastern United States, Jews commonly hang dried squash and corn in the sukkah to decorate it, because these vegetables are readily available at that time for the American holidays of Halloween and Thanksgiving. Many families hang artwork drawn by the children on the walls. Building and decorating a sukkah is a fun family project, much like decorating the Christmas tree is for Christians. It is a sad commentary on modern American Judaism that most of the assimilated Jews who complain about being deprived of the fun of having and decorating a Christmas tree have never even heard of Sukkot.

Many Americans, upon seeing a decorated sukkah for the first time, remark on how much the sukkah (and the holiday generally) reminds them of Thanksgiving. This may not be entirely coincidental: I was taught that our American pilgrims, who originated the Thanksgiving holiday, borrowed the idea from Sukkot. The pilgrims were deeply religious people. When they were trying to find a way to express their thanks for their survival and for the harvest, they looked to the Bible for an appropriate way of celebrating and found Sukkot. This is not the standard story taught in public schools today (that a Thanksgiving holiday is an English custom that the Pilgrims brought over), but the Sukkot explanation of Thanksgiving fits better with the meticulous research of Mayflower historian Caleb Johnson, who believes that the original Thanksgiving was a harvest festival (as is Sukkot), that it was observed in October (as Sukkot usually is), and that Pilgrims would not have celebrated a holiday that was not in the Bible (but Sukkot is in the Bible). Although Mr. Johnson claims that the first Thanksgiving was "not a religious holiday or observance," he apparently means this in a Christian sense, because he goes on to say that the first Thanksgiving was instead "a harvest festival that included feasts, sporting events, and other activities," concepts very much in keeping with the Jewish religious observance of Sukkot.

The Temple Beth Shalom Religious School endeavors to avoid separating students from the holidays of Jewish people. Religious School students were very much a part of the Sukkah building process.

Temple Beth Shalom Creates Kosher Cookbook

2007-09-26T04:33:00.000-07:00

The collection of recipes continues to grow as Temple Beth Shalom strives to complete a Kosher Cookbook, packed with recipes from the Jewish community of Flagler County. Among the goals of the Cookbook Project is encouragement of adherence to the Jewish Dietary Laws, Kashrut, as called for in the Biblical Book of Leviticus.
It has been suggested that the dietary laws are designed as a call to holiness. The ability to distinguish between right and wrong, good and evil, pure and defiled, the sacred and the profane, is very important in Judaism. Imposing rules on what you can and cannot eat ingrains that kind of self control, requiring us to learn to control even our most basic, primal instincts.
The laws of kashrut elevate the simple act of eating into a religious ritual. The Jewish dinner table is often compared to the Temple altar in Jerusalem in rabbinic literature. A Jew who observes the laws of kashrut cannot eat a meal without being reminded of the fact that he is a Jew.
There is also the view that the obedience to the laws of kashrut are a necessary precondition for a Jew to be able to reach his utmost spiritual capacity. According to this understanding, the laws are meant to say that one must first have obedience in his base, animalistic sectors of life in order to achieve obedience and spirituality in the more lofty pursuits of Judaism

According to this theory, the practice of kashrut serves as a daily exercise in self-discipline and self-control, strengthening the practitioner's ability to choose other difficult paths. The ability to rationally curb one's most basic appetites can be seen as the prerequisite to living in a civilized society. Also, Jews consider the aspects of kosher slaughter which emphasize and incorporate the need to avoid unnecessary suffering of the animal a reminder to the believer that having the power of life and death or to cause suffering, even to a farm animal born and bred to be eaten, is a serious responsibility rather than a pleasure to be sought after; and that to actually indulge in pleasure in the power to cause suffering, even in so common a practice as hunting, is to damage our own moral sensibilities.

To some degree, the prohibition on combining milk with meat represents a symbolic separation between death, represented by the flesh of a dead animal, and life, represented by the milk required to sustain a newborn creature. The often-quoted humane component to this law is also of symbolic value; the Torah prohibits 'seething the kid (goat, sheep, calf) in its mother's milk', a practice cruel only in concept, which would not be understood as cruelty by either the kid or its mother and would not cause them additional suffering; but which could still potentially inflame a human's taste for ultimate power over those creatures who are weaker. Thus, kashrut prohibits the practice itself, even if the resulting mixture is to be discarded.
Similarly, the prohibition against consuming carnivorous mammals and birds, 'loathsome crawling creatures', and scavengers, as well as the prohibition against consuming sick or diseased animals, would seem to rely, at least in part, on their perceived symbolic character.
Recipes are continuously being accepted in the Temple Beth Shalom office sent to the attention of Nancy Ryone! Help on this project will promote a mitzvah-Kashrut and help Beth Shalom continue to move forward as a vibrant leader of the Flagler County Jewish Community!

Flagler County Jews, Through Temple Beth Shalom Lead in Doliner Food Bank Donations

2007-09-20T16:09:00.001-07:00

Once again, Temple Beth Shalom and the Jewish community of Flagler County have taken a leadership role in maintaining the Jerry Doliner Foodbank of the Social Service Council of the Jewish Federation of Volusia & Flagler counties The Food Bank hours are 1:00 PM to 3:00 PM, Monday thru Friday. A United Way or other social service agency referral slip is required to receive food. This program is available to people regardless of race, religion or nationality. This Jewish Federation's food pantry feeds people regardless of race or religion. Many people rely on the Doliner Food Bank to help the have adequate food.

Temple Beth Shalom in Palm Coast and the Jewish community of Flagler County are perennial leaders in supplying the food bank. That supply has been augmented by Operation Isaiah and the call to Jews in the community to take the non-perishable parts of the food they would normally have eaten on Yom Kippur, the fast of the Day of Atonement, and bring it to Beth Shalom for distribution through the Doliner Food Bank. Frank Alexander regularly drives large loads from Beth Shalom on Wellington Drive to the Food Bank in Volusia County.

The Haftarah, the prophetic reading on Yom Kippur, the Day of Atonement, contains an admonition from Isaiah from the 57th Chapter of the Book of Isaiah, noting that while Jews are called upon to atone, many continue with a day of business as usual. Isaiah indicates that God on High asks the people, " Is this the fast I have chosen? Is this affliction of the soul?" Isaiah continues to offer the words of the Almighty, "This is my chosen fast: to loosen all the bonds that bind men unfairly, to let the oppressed go free, to break every yoke. Share your bread with the hungry, take the homeless into your home. Clothe the naked when you see him and do not turn away from people in need."

Clearly, the voice of Isaiah has been heard!

Flagler Jewish Teens to Consider Action on Missing Israeli Soldiers

2007-09-20T15:52:00.000-07:00

The Jewish teenagers of Flagler County will gather at Temple Beth Shalom on Tuesday evening, September 25th from 6:30 until 8 p.m. to consider action with regard to Israeli soldiers missing in action and believed to be held captive by Israel's enemies. Under the auspices of Yad B'Yad, the organization of Flagler County's Jewish teens, consideration will be given to rallies and demonstrations, the circulating of petitions for the return of kidnapped Israeli soldiers, appeals to United Nations Secretary General Ban Ki-Moon, the embassy and consulate officials of Lebanon, Syria and the Palestinian Authority, and a variety of other possible actions.

Flagler Jewish Teens may heed the call to the UN for UN assistance in securing the release of these hostages. They may also ask the Secretary General to ensure that UN Resolution 1701 is fully enacted so that new arms are not brought into southern Lebanon and no more soldiers are killed, injured or abducted. They may call upon the UN to ensure that Lebanon takes full responsibility for its southern border, prevents Hezbollah from acting as a state within a state in south Lebanon, and provides real security on Israel's northern border.

Letters can be sent to:

The Honorable Ban Ki-Moon
Secretary General
760 United Nations Plaza
United Nations
New York, NY 10017

Some are suggesting writing letters to Israel's legislature, the Kenneset to insure that these soldiers remain the government's top priority. In some communities around the country, President Bush, Secretary of State Rice, Senators and Representatives are being contacted to commend them for their support of Israel in the War. Here, too, a desire is expressed to continue to seek full implementation of UN Resolution 1701 to secure Israel's northern border.

All Jewish teens are welcome to this event, Tuesday, September 25th, 6:30 p.m. at Temple Beth Shalom on Wellington Drive in Palm Coast.

Flagler Jews Announce Sukkot Service Schedule

2007-09-18T10:28:00.000-07:00

The Jewish Community of Flagler County has announced its schedule of services celebrating the Festival of Sukkot, the Feast of Tabernacles also called the Feast of Booths. The Holy Day, ordained by the Biblical Book of Leviticus, Chapter 23, verse 39, "Howbeit, on the fifteenth day of the seventh month, when you have gathered in the fruits of the land, you shall keep the feast of the Lord seven days!" will be ushered in at Temple Beth Shalom on Wednesday evening, September 26th at an 8 p.m. service.

The opening days of the Festival of Sukkot, the basis for the American celebration of Thanksgiving, will be celebrated at special services on Thursday morning and Friday morning, September 27th and 28th. All morning services begin at 9:15 a.m. and are followed by Kiddush refreshements. All are welcome to attend.

The Festival of Sukkot begins on Tishrei 15, the fifth day after Yom Kippur. It is quite a drastic transition, from one of the most solemn holidays in our year to one of the most joyous. Sukkot is so unreservedly joyful that it is commonly referred to in Jewish prayer and literature as Z'man Simchateinu , the Season of our Rejoicing.

Sukkot is the last of the Shalosh R'galim (three pilgrimage festivals). Like Passover and
Shavuot , Sukkot has a dual significance: historical and agricultural. Historically, Sukkot commemorates the forty-year period during which the children of Israel were wandering in the desert, living in temporary shelters. Agriculturally, Sukkot is a harvest festival and is sometimes referred to as Chag Ha-Asif , the Festival of Ingathering.

The word "Sukkot" means "booths," and refers to the temporary dwellings that we are commanded to live in during this holiday in memory of the period of wandering. The Hebrew pronunciation of Sukkot is "Sue COAT," but is often pronounced as in Yiddish, to rhyme with "BOOK us." The name of the holiday is frequently translated "Feast of Tabernacles," which, like many translations of Jewish terms, isn't very useful. This translation is particularly misleading, because the word "tabernacle" in the Bible refers to the portable Sanctuary in the desert, a precursor to the Temple, called in Hebrew "mishkan." The Hebrew word "sukkah" (plural: "sukkot") refers to the temporary booths that people lived in, not to the Tabernacle.

Sukkot lasts for seven days. The two days following the festival,Shemini Atzeret and Simchat Torah are separate holidays but are related to Sukkot and are commonly thought of as part of Sukkot. Shemini Atzeret worship at Temple Beth Shalom begin at 9:15 a.m. Thursday, October 4th and include the traditional Yizkor Memorial Service. Simchat Torah services will begin at 7 p.m. on Thursday, October 4th and continue at 9:15 a.m. on Friday, October 5th.

The festival of Sukkot is instituted in Leviticus 23:33 et seq. No work is permitted on the first and second days of the holiday. Work is permitted on the remaining days. These intermediate days on which work is permitted are referred to as Chol Ha-Mo'ed, as are the intermediate days of Passover.

Flagler School Superintendent Delbrugge Responds Favorably to Jewish Students

2007-09-18T08:46:00.001-07:00

Bill Delbrugge, Superintendent of Flagler County Public Schools, in a September 17th communication to Temple Beth Shalom's Rabbi Merrill Shapiro, indicated that "we at the school district support your Temple and we want to encourage our students to worship their faith at special events." Delbrugge is responding to inquiries from local Jewish students concerned about the work they might miss while celebrating Jewish holy days that fall on days of required attendance at Flagler County Public Schools.

Delbrugge went on to suggest that "the best way for this to go as smooth as possible for the students is to have them speak with their teachers" in advance of days to be missed. Delbrugge suggested that this is a common event and that "we will always help students make up any missed assignments. For the absences to be excused all the student will need to do is have their parents write a note about the event at the Temple and the school will take care of everything else."

Flagler County students had expressed deep concerns about the penalties associated with the observance of religious holy days and Jewish students were afraid to miss classes to celebrate Rosh HaShannah, the Jewish New Year. Delbrugge has allayed those fears and says that he and the schools "will be glad to help" handle any problems that arise.

The key is communication! Students and their families are urged to let schools and teachers know, in writing, that they will be absent for religious observances well in advance. Only then can proper planning allow the process to handle such absences in stride.

Flagler Jewish Students Seek Holy Day Absence Clarifications

2007-09-09T20:18:00.000-07:00

As the High Holy Days approach, Flagler County Public Schools' Jewish students, with the help of Temple Beth Shalom and Rabbi Merrill Shapiro have turned to Superintendent Bill Delbrugge for clarification of the system's excused absence policy. State of Florida Statutes Chapter 1003.21 and Flagler County School Board Policy 533 provide that "Students may be excused from school for observance of established religious holidays or for religious instruction."

Making the statutes and the policy well-known is part of an effort to bring young people into the sanctuary of Temple Beth Shalom on Rosh HaShannah! But questions still remain.

Among the questions raised by Rabbi Shapiro in a letter to Superintendent Delbrugge are issues of practical application. On behalf of Jewish students in the Flagler School system, Delbrugge has been asked if Policy 533 means that students will, in some way be penalized by make-up tests and quizzes that are more difficult than original tests and quizzes. Will assignments due on the two days of Rosh HaShannah, Thursday, September 13th and Friday, September 14th be accepted on the first day students return to school, Monday, September 17th? Will assignments made on September 13th and 14th be communicated to students? Will students who attend services, devoting themselves to sacred Jewish traditions be rendered ineligible for attendance awards?

Shapiro, on behalf of the Jewish community expressed support for Flagler Public Schools and a willingness to help in any way possible. Many students and their families have been urged to avail themselves of the rights and privileges granted by Board Policy 533 and by Florida Statutes. The voices of young people in the midst of a worshipping Jewish congregation always bring joy and delight to the faithful gathered to celebrate Jewish Holy Days!

Beth Shalom Students Become Proficient Ba'alei Tekiah!

2007-09-05T18:16:00.000-07:00

The Temple Beth Shalom Religious School is spearheading the movement for "hands-on" education and teaching students to become proficient Ba'alei Tekiah, sounders of the Shofar, the ram's horn used during High Holy Day worship. Students have been trained on shofarot from both the Ashkenazic and Sephardic traditions.

The shofar is an instrument made from the horn of a ram or other kosher animal. It was used in ancient Israel to announce the New Moon, called Rosh Chodesh and call people together. It was also blown on Rosh Hashannah, marking the beginning of the New Year, signifying both need to wake up to the call to repentance, and in connection with the portion read on the second day of Rosh Hashanah, the Binding of Isaac (Genesis, Chapter 22) in which Abraham sacrifices a ram in place of his son, Isaac.

Today, the shofar is featured most prominently in the Rosh Hashanah morning services. It is considered a commandment to hear the shofar blown.

There is a great deal of symbolism tied in with the legal requirements for what constitutes a proper shofar. The shofar of Rosh Hashanah, whose purpose it is to rouse the Divine in the listener, may not be constructed of an artificial instrument. It must be an instrument in its natural form and naturally hollow, through whom sound is produced by human breath, which God breathes into human beings. This pure, and natural sound, symbolizes the lives it calls Jews to lead. What is more, the most desirable shofar is the bent horn of a ram. The ram reminds one of Abraham's willing sacrifice of that which was most precious to him. The curve in the horn mirrors the contrition of the one who repents.

In the Talmud, we read: Rabbi Abbahu said:
Why do we sound the shofar? Because the Holy One, blessed be God, said: Blow me a ram's horn that I may remember to your credit the binding of Isaac, the son of Abraham, and I shall account it to you as a binding of yourselves before Me. The Torah tells us: Abraham look up and behold, he saw a ram caught in the thicket by its horns (Genesis22:13). This teaches us that the Holy One, blessed be God, showed our ancestor Abraham the ram tearing himself free from one thicket and becoming entangled in another. Said the Holy One, blessed be God, to Abraham: Thus are your children destined to be caught in iniquities and entangled in misfortunes, but in the end they will be redeemed by the horns of a ram. Therefore the prophet Zechariah said of the time of redemption: And the Lord shall be seen over them, and his arrow shall go forth like the lightning; and the Lord God shall blow the shofar, and shall move in stormy winds of the south (Zechariah 9:14). (Babylonian Talmud Tractate Rosh Hashanah 16a)

According to Leo Rosten, “The bend in the shofar is supposed to represent how a human heart, in true repentance, bends before the Lord. The ram's horn serves to remind the pious how Abraham, offering his son Isaac in sacrifice, was reprieved when God decided that Abraham could sacrifice a ram instead. The man who blows the shofar is required to be of blameless character and conspicuous devotion; he must blow blasts of different timbre, some deep, some high, some quavering.”

Thus has the Religious School at Temple Beth Shalom in Palm Coast connected the youth of the congregation to the most ancient of traditions. Bringing new into contact with the ancient traditions of the People Israel is also a fundamental objective of the school.

Sept. 8 Selichot Concert features Marina Lupina and TBS Choir

2007-09-05T17:52:00.001-07:00

The public is invited to a unique Choral Concert at Temple Beth Shalom, Saturday evening, September 8th in the synagogue's sanctuary at 40 Wellington Drive, Palm Coast, Florida 32164. The concert will introduce the traditional Selichot Service at Flagler County's central synagogue and thus help to usher in the High Holy Day season that begins with the eve of Rosh HaShannah, Wednesday evening, September 12th and ends 22 days later with the celebration of Simchat Torah, when the yearly cycle of the reading of the Five Books of Moses is completed and begun anew!

The concert features Chorus Director Marina Lupina a graduate of the reknown Moscow Conservatory of Music. Founded in 1866 by Nikolai Rubinstein, brother of the famous Russian pianist and composer Anton Rubinstein, who founded the St. Petersburg Conservatory in 1862.
At its opening, Tchaikovsky was appointed professor of theory and harmony, a post he held until approximately 1878. Since 1940, the conservatory has borne Tchaikovsky's name. Notable alumni of the Conservatory include Palm Coasts, Lapina and pianist Boris Berezovsky, composer Dmitry Borisovich Kabalevsky, composer, pianist and conductor Sergei Rachmaninoff and cellist Mstislav Rostropovich.

Lupina has led choirs throughout Europe and North America and taught Choral Conducting. She is currently on the faculty of several colleges and universities in Central Florida.

Selichot are special prayers for forgiveness, properly pronounced "s'lee-KHOHT," but often pronounced "SLI-khus" in Ashkenazi communities. They are usually said on fast days, and also said during the period preceding Yom Kippur. In the Sephardic tradition, Selichot are said beginning with the month of Elul, through Yom Kippur to help worshipers direct their hearts and minds to the process of teshuvah, repentance. At the Selichot service, worshipers begin to examine their deeds of the past year, seeking forgiveness from God, and promising to improve their behavior in the New Year. In the Ashkenazic tradition, Selichot are begun at a time such that there will be ten daily opportunities for their recitation before and including Yom Kippur. This is based on the custom, once prevalent, that Jews would fast for ten days (eating at night) before and including Yom Kippur.

In general, the proper time to say Selichot are at the end of the night, just before the morning, since this time is considered, according to Jewish Mysticism, a specially favorable time, in terms of the presence and closeness of God. Hence, selichot are typically recited in the early morning, before the daily Shacharit service. They add about 45 minutes to the regular daily service.
Selichot are recited from the Sunday before Rosh Hashannah until Yom Kippur. If Rosh Hashannah begins on a Monday or Tuesday, selichot begins on the Sunday of the week before Rosh Hashannah, to make sure that there are at least three days of Selichot. The first selichot service of the holiday season is usually a large community service, held around midnight on Motzaei Shabbat (the night after the sabbath ends; that is, after nightfall on Saturday). The entire community, including men, women and older children, attend the service, and the rabbi gives a sermon.

The first night of Selichot is different from the other days. First, it is customary to say Selichot the first night before going to sleep, and, since the first part of the night is considered a time of din, judgment, the Selichot are not recited on the first night until after chatzot, relative midnight. A person should consult a Jewish Calendar or their Rabbi to determine the specific time of chatzot for their area.

A fundamental part of the selichot service is the repeated recitation of the "Thirteen Attributes," a list of God's thirteen attributes of mercy that were revealed to Moses by G-d after the sin of the golden calf (Exodus 34:6-7): "Hashem, [1], Ha-shem [2], G-d [3], merciful [4], and gracious [5], long-suffering [6], abundant in goodness [7] and truth [8], keeping mercy unto the thousandth generation [9], forgiving iniquity [10] and transgression [11] and sin [12], who cleanses [13]." Why is "Ha-shem" listed twice as an attribute? And why are three of these "attributes" Names of G-d? Different names of G-d connote different characteristics of Him. The four-letter Name of G-d (rendered here as "Ha-shem," literally "the name") is the Name used when G-d is exhibiting characteristics of mercy, and the Talmud explains that this dual usage indicates that G-d is merciful before a person sins, but is also merciful after a person sins. The third attribute is a different Name of G-d that is used when G-d acts in His capacity as the almighty ruler of nature and the universe. G-d appeared to Moses and taught him these Thirteen Attributes saying, "Whenever Israel sins, let them recite this in its proper order and I will forgive them." Thus, this appeal to G-d’s mercy reassures that repentance is always possible, and that G-d always awaits a return to Him. The implication is also that if people emulate G-d’s merciful ways, He will treat them mercifully in return.