Eve of the 9 of Ab: preparing ourselves for 24 hours of mourning and fasting

Tish’a beAb, our national day of mourning, begins tonight Monday July 15th. In NYC the fast begins at 8:16pm and ends at 8:45pm (some communities have different times). 
This afternoon around 7:00pm we do the seu’da mafseqet, the last meal before the day-long fast.
This is virtually ‘a mourners meal’ and should consist of bread, eggs, lentils and water.  In some communities they would also serve rice with lentils or other variations.
What make this meal special is that:
1. We abstain from eating two different cooked dishes to express a mood of austerity by consuming only what is needed to endure the fast (Raw vegetables and fruits are not restricted).
2. The ancient custom is that everyone eats in solitude, with nozimun, sitting on the floor or on a low chair, like mourners do.
For Arbit, we chant the prayers with a sad tune, starting with ‘al neharot babel, the Psalm of the mourners for the Bet haMiqdash. In many Sephardic communities the Shema Israel is said with a sad intonation, instead of the regular ta’amim .
Then, we read Megilat Ekha, the book of Lamentations written by the Prophet Yrmiyahu in the aftermath of the destruction of the first Temple. You can find Megillat Ekha with ta’amim  here.
Then, we recite the Kinot. The Kinot are poems which describe different tragedies that we endured throughout our history.
At the end of the Kinot, sitting on the floor, with all lights dimmed, we declare with sadness: “Listen, oh our brothers of the house of Israel….today we count … 1945 years from the destruction of our Bet haMiqdash….”  (According to the traditional Sephardic account the second bet haMiqdash was destroyed 1945 years ago, in the year 68 of the Common Era).
  
May we all have an easy and meaningful fast.
May this be the last year we mourn for our Bet haMiqdash!
 See  here who is exempt from fasting on Tish’a be-Ab? 
See   here   “Restrictions on Tish’a be-Ab” (part 1) 
See   here  “Restrictions on Tish’a be-Ab” (part 2) 
See   here “What happened on Tish’a be-Ab?” 

 

Due to the expected hot weather in NY tomorrow people should take extra precautions to avoid dehydration. Like not been exposed to the sun and heat. Symptoms of dehydration are: vomiting, feeling very nauseated or very weak or light headed, despite lying down. 

 



9 of Ab: avoiding happiness on a day of mourning

Tish’a be-Ab is the Jewish National Day of Mourning. This year, it will be observed from Monday night July 15th until Tuesday night July 16th.  Tisha be-Ab is the saddest day of the Jewish calendar. Yesterday we explained that besides fasting we avoid activities that bring us pleasure or happiness as well as things that will distract us from a mood of grief and mourning.
Some examples:
WORK:  On Tish’a be-Ab it is not recommended to work. Working would divert our minds from a feeling of grief. Refraining from work on Tish’a be-Ab, however, is not a formal prohibition but rather on one’s community’s tradition (minhag hamaqom)  and in every individual’s financial or professional situation. In any case, it is permitted to work if one would incur in losses or if his or her job position will be compromised.   Our rabbis said that whoever works on Tish’a be-Ab unnecessarily won’t see from that day’s gains a source of blessing.  
LIMUD TORA: On Tish’a be-Ab we refrain from studying Tora, because studying Tora is considered a joyous and pleasurable activity. We only read and study books or texts with a ‘sad’ content such as the book of Iyob or Ekha, some Psalms, mo’ed qatan, etc.
TEFILIN: We do not use Tefilin in the morning. Tefilin is a signal of honor and pride: a crown in our heads which declares that we are the people of God. In most Sephardic  communities men wear Talit and Tefilin just in Minha. In Syrian communities the tradition is that before going to the Synagogue in the morning one says Qaddesh Li and the Shema Israel at home with Talit and Tefilin. In other communities men would wear Tefilin and Tallit as normal in the morning (minhag Yerushalayim).
SHE-ELAT SHALOM: We don’t greet each other as usual, because our mood is a mourner’s mood. If someone greets us, we can discreetly and politely acknowledge the gesture.
SITTING ON THE FLOOR: The general custom is that during the reading of Megilat Ekha people don’t sit on the Synagogue’s benches but on the floor, like mourners, while the lights are dimmed.Sitting on the floor is also an indication of mourning.
May we all soon rejoice for Binyan Yerushalayim! AMEN 
Shabbat Shalom!
Candle lighting in NYC:         8:08 pm
Shabbat ends in NYC:             9:07 pm
 
Shabbat Hazon
Tomorrow is a special Shabbat called:  “Shabbat Hazon (“Sabbath of “the vision” = חזון).  “Hazon” refers to the prophetic vision of Yesha’ayahu in which he rebuked the people of Israel, and particularly Yerushalayim, for their crimes, their lack of integrity and corruption. This text is found in Isaiah 1:1-27 and it is read as the Haftarah tomorrow. 
Click here to learn more about this Haftarah from “Haftorahman” (Mr. Reuben Ebrahimoff) 

 



9 of Ab: Reaching a state of grief

Tish’a be-Ab is the Jewish National Day of Mourning. This year, it will be observed from Monday night July 15th until Tuesday night July 16th.  Besides fasting, during Tish’a be-Ab we behave as if we were mourners grieving for a loved one who just passed away.  To express (or reach) an emotional state of grief we avoid doing certain activities.  These activities are divided into two categories:  1. Activities related to ‘pleasure’ . 2. Activities related to ‘joy’. 
 
Today we will review some examples of the first category.
 
WASHING 
Same as Yom Kippur, taking a shower, bathing or washing for pleasure is forbidden on Tish’a be-Ab. However, if a part of the body is unclean we can wash it. 
 
Washing our mouth is not permitted on Tish’a be-Ab. Except in a situation of great distress. In such a case one should bend the head downward to avoid swallowing any liquid (Rabbi Obadya Yosef).  
 
It is permitted to use baby wipes to clean one’s face, eyes, hands, etc. because it is not considered washing.  Theoretically we could wash our hands normally in the morning for Netilat Yadaim because we do it for a Mitzva and not for pleasure. The standard Sephardic custom, however, is to wash only the fingers.  
 
A woman preparing the food for the night after the fast can wash her hands.  
 
SIKHA 
Using creams for pleasure or comfort is not permitted. Medical creams or oils are permitted. Using deodorant is permitted. 
 
LEATHER SHOES are considered a luxurious item so during Tish’a be-Ab we don’t wear leather shoes. Other leather items, like a belt or a leather Kippa are permitted.
 
MARITAL RELATIONS are suspended on Tish’a beAb as if it was Nidda time. If the Mikveh night falls on the eve of Tish’a be-Ab–this coming Monday night–Mikveh has to be postponed for the following night .
 
May we all soon rejoice for Binyan Yerushalayim! AMEN

  
 

NEW UPDATED LINK
FOR PREGNANT WOMEN 

 

Click here to listen to Dr. Jessica Jacob’s  lecture:

 

This presentation was given by Dr. Jessica Jacob’s MD/OBGYN in the Mashadi Jewish community before Yom Kippur, 2010.   Most information is relevant for Tish’a be-Ab as well. The most important difference is that on Tish’a be-Ab, when exempted from the fast, one can eat normally and does not have to eat in small portions, as it is required on Yom Kippur.

 

 

 



What happened on Tish’a be-Ab?

Tish’a be-Ab is the Jewish National Day of Mourning. On Tish’a be-Ab every Jew must feel as if he or she is in mourning for his or her loved one.  Besides bringing ourselves to a mood of mourning, we must also reflect on our collective accountability for the tragic events which took place on Tish’a Be-Ab and the ways to amend our personal behavior (teshuba) to atone for our sins and the sins of our ancestors.  
On this day, five tragedies occurred to Am Israel
1. HET HAMERAGELIM (1312 BCE): The Jews in the desert accepted the slanderous report of the ten explorers. They cried for a whole night complaining to God for having taking them out of Egypt and hinting that the Almighty won’t be able to bring them the Land of Israel. The generation who left Egypt was condemned to die in the desert. The night on which they cried, was Tish’a be-Ab.
2. HURBAN HABAYIT HARISHON (586 BCE): The First Temple was destroyed and burned on the ninth of Ab by the Babylonians, led by Nebuchadnezzar. Thousands of Jews were slaughtered, enslaved or exiled to the Babylonian empire. The story of the destruction of Jerusalem and its desolation is narrated in Megilat Ekha.
3. HURBAN HABAYIT HASHENI (68 CE): The Second Temple was also destroyed on Tisha be-Ab. The Romans led by Titus destroyed the city. Hundreds of thousands of Jews were killed, sold into slavery or exiled.
4. NILKEDA BETAR (135 CE): The Bar Kokhba revolt was crushed by Roman Emperor Hadrian. The city of Betar (Sephardim call it “Bee-ter”), which was the Jews’ last stand against the Romans, was captured by the enemy on Tish’a be-Ab. Over 100,000 Jews were slaughtered and their bodies left unburied.
5. NEHERASH HAHEKHAL: Around the same period, also on a ninth of Ab, the Temple’s holiest area and its surroundings was plowed by the Roman general Turnus Rufus. Jerusalem was turned into a pagan city, and renamed Aelia Capitolina. Access to Jerusalem was forbidden for Jews.

 

Click here to read

 

“Kamtza and Bar Kamtza” 
 the events that led to the destruction of the Second Temple. 
 

 



Abstaining from meat during the nine days

“Once the month of Ab begins (=today) we minimize our happiness” mishenikhnas Ab, mema’atim besimha. These days are dedicated to prepare ourselves for mourning the destruction of our Bet haMiqdash. Therefore, in addition to the restrictions we mentioned for the three weeks (see this) we abstain ourselves from eating meat during these days. The shulhan ‘arukh mentions that there are communities in which people do not consume meat and do not drink wine during the entire three weeks period while other communities restrict themselves only during the week of Tish’a be-Ab. In most Sephardic communities the tradition is to avoid eating meat during nine days; namely, from the second day of the month of Ab (tonight) until the day after Tish’a be-Ab (we will explain this later on).  Some Sephardic communities avoid eating meat also during the day of Rosh Hodesh.  Obviously, this restriction does not apply on Shabbat. On the contrary. It is forbidden to abstain from meat on Shabbat (except for health reasons).  Fish is allowed during the nine days.
A person who is sick or weak, or a nursing woman during the first thirty days after giving birth, are allowed to eat meat during these. It would be preferable, if possible, if they eat chicken instead of red meat. 
If a Se’udat Mitzva, such as Berit Mila, takes place during these days it is allowed to serve meat in it. Yet, in many communities meat was not served at a Se’udat Mitzva because the Shehita was discontinued once the month of Ab began and meat therefore was not available. 
The Ashkenazi custom is to forbid shaving and cutting one’s hair during the three weeks. In some Sephardic communities men do not get a haircut during the nine days.  In most Sephardic communities men do not shave and do not cut their hair only during the week of Tish’a be-Ab.
Every person should follow his or her community and family customs. 
RECIPES 
Keep it delicious by pairing simple fishes with great strong flavors like tomato, garlic, mustard, and Parmesan cheese. by Elizabeth Kurtz, from Aish

 



THE TEN COMMANDMENTS: One God vs. Moral relativism

The second Mitzva of the Ten Commandments says:
“You shalt not have any other gods besides Me.”
All other nations and civilizations in antiquity, conceived the existence and coexistence of several gods. They saw in nature (and in human society) forces that opposed to each other. Life and death, light and darkness, good and evil, etc. Their reasoning was that multiple gods must be responsible for the diversity and opposite powers of these forces.
We Jews believe that there are no powers independent from, or beyond God’s control. Abraham Abinu’s idea of One (and invisible) God, revolutionized humanity in many ways. Not just as an arithmetic reduction of gods, but mainly because of the political and moral implications of it.
Let me explain: Conceiving the existence of more than one God, represents an open invitation for moral relativism. One day this god is worshiped by waging war. The next day we worship the god of peace. Next week the god of love. This week the god of murder. One god is worshipped by being completely drunk. The other by not touching alcohol. Nothing is morally right or wrong in itself and forever. The morality of one’s actions depends on the god one would worship that day. Which will be different from the god we will worship the following day. And who establishes which god we should worship each day? Well, that is the prerogative of the King and his entourage of priests and ministers.  The effects of idol-worshipping were well beyond the theological aspect of it. As Maimonides explained, ido-worshipping served the political power and it established a society of relative morality.
The belief in one God to the exclusion of all sort of powers means, among other things, moral clarity. The existence of one absolute and unchangeable set of moral values. Coming from one God.
Jewish monotheism leaves no room for moral blurriness.

 



Rabbi Israel Moshe Hazan (1808-1863)

 

Rabbi Israel Moshe Hazan was born in Smyrne, Turkey. His parents emigrated to Jerusalem when he was three years old.  There, he studied in the Yeshiba of his grandfather the famous  Rabbi Yosef Hazan, author of hiqre leb.  
In 1842 Rabbi Hazan was appointed a member of the bet din in Jerusalem. In 1844 he traveled to London and Amsterdam. He published then a small book called qinat zion (1846) against the recently established Reform movement.  In those years the Reform movement had convened in Frankfort and Brunswick deciding among other things to abolish ritual dietary Laws (kashrut), circumcision, the observance of Shabbat (S. Holdheim conducted Shabbat services on Sunday)and declaring that they do not recognize anymore the Talmud and rabbinical tradition as authoritative.   In his short book Rabbi Hazan  explained the basics of normative Judaism and defended the principles of rabbinical tradition and their authority. 
  
Rabbi Hazan went later to Rome where he was appointed as the rabbi of that Italian community. He tried to intercede on behalf of the Jews of Italy in the court of Pope Pius IX, in the times of the infamous Mortara case (a Jewish child kidnapped by the Church who was adopted and raised by the Pope himself.  See this.) 
  
Rabbi Hazan also wrote an important book on the Halakhic laws of inheritance, which include several diagrams. The book is called Nahala leIsrael and it is based on the examination of a 
complex case of inheritance involving an Italian Jewish family.   
He also authored the book qedushat yom tob , against the attempt in Italy to abolish the second day of the festivals. And Iyyei haYam, an important commentary on the responsa of the Geonim.
His most famous book is perhaps kerakh shel romi, a collection of his responsa dealing with the application of Jewish Law on various subjects, particularly the new challenges of modern life.  
In 1862 Rabbi Hazzan settled in Haifa, but died in Beirut, Lebanon.  His remains were taken for burial to Sidon since this city is regarded as being within the Halakhic borders of Eretz Israel. 
 
                            
 Click here to download and read Rabbi Israel Moshe Hazan’s  qin-at Zion. 
 


TEHILIM, # 1. The pursuit of happiness

Understanding Tehilim is the Jewish secret to build one’s character.  Tehilim teaches us many important life lessons. Let us see , for example, the first mizmor (Psalm).
1:1 Happy is the man who does not follow the advice of the wicked, or stands around with sinners, or joins in with mockers.
God created us with the purpose of being happy. Happiness, according to King David the author of Tehilim, depends on the combination of at least two elements: what we should pursue in life and what we should avoid.  This Psalm begins from the later.  First, King David cautions us to stay away from three type of people.
a. Wicked. The wicked are those who are ideologically driven. They might be giving us advice or try to influence us against our well-being, for the sake of their own agendas. Illustration (a real case): a college professor with a strong anti-Israel agenda who identifies a young uninformed Jewish student and influences her to participate in an anti-Israel demonstration (what could be more desirable for his interests than a Jew rallying against Israel!).
b. Sinners:  These are those who live a meaningless life and whose main efforts are oriented to satisfy their instincts and basic desires. Keep away from this lifestyle. They confuse happiness with temporary physical pleasures.
3. Mockers (in modern Hebrew “clowns”). Are those who not maliciously, but foolishly, act as if their main purpose in life will be “entertainment”. They devote all their free time to frivolity and shallowness. They are time-killers. And live distracted from the real meaning of life.
King David says that our pursuit of happiness could be compromised by associating ourselves with the wrong type of  people.  Those who we befriend and/or learn from. If we follow their lead, true happiness will elude us.
1:2. His delight is in the Tora of HaShem, and he meditates on it day and night.
David haMelekh now begins to explain what we should pursue. Happiness for us, the Jewish people, consists in following the lead of our Creator. Our formula for happiness starts by studying Tora. Acquiring thus the most important wisdom: God’s wisdom.
 
                            
 Click here to listen  Tehilim Psalm 1, Sephardic melody.     
Click  here, Tehilim Psalm 1, Yemenite version. 

 



Maimonides on ‘aboda zara: Unintentional idolatry

Last week we explained that according to Maimonides the origins of idol worshipping were related to a mistake in the identification of “God’s agents” (what God created to physically run our planet, i.e., the sun, the moon, stars, etc. ) with God Himself. In antiquity people innocently believed that by adoring these God-created natural powers they were actually worshipping God himself (see this).
Before we continue reviewing the following halakhot of ‘aboda zara I would like to reflect on the fact that ‘aboda zara (which literally means “a way of worshipping God other than the way prescribed by the Tora”) is still considered a great sin despite our naive intentions (or our ignorance). Many times we definitely don’t mean to offend God, but we are. 
One example: a few years go I received a chain email, asking to be forwarded to other 18 people.  Like everyone else I’m used to see all kind of massive emails, some very important and some really silly. What caught my attention was that this particular email was sent to and came from people who I know, are really truly observant Jews.   
The email had attached the (photoshopped!) picture of the Helix nebula and encouraged the readers to pray for the fulfillment of their wishes while looking at the image of the Helix nebula, which looks like a “big eye”… 
This is the original email.
Subject: “May your wishes come true”    
 “You are one of my 18(chai). This e-mail came from  Israel. This photo was taken with the aid of NASA telescope, and it only happens every 3000 years. It is called the Eye of God. A lot of miracles happened to those that have gazed upon this, so make 7 wishes, even if you do not believe in it, and see what happens, what changes in your life. Send this to 18 (Chai) people on whom you would like to bestow well wishes. Do not keep it to yourself.”
This was my response to the sender: 
Dear X:
“This picture is amazing and it inspires us to admire HaShem’s Almighty power, and all the beautiful things He created. However, with all due respect, “to make a wish or seven wishes” to a star, or even if the intention of this email is to say that we should ask HaShem to fulfill our wishes while looking at a star or a constellation is considered ‘aboda Sara: idol worshiping. The worst offense in the Tora.  Which by the way in Hebrew is called ‘abodat kokhabim umazalot (worshipping of stars and constellations, the most ancient form of idol worshipping!). Despite your innocent or good intentions you should completely disregard these misleading suggestions. We, descendants of Abraham Abinu, pray directly to HaShem, never to a star, or other idols and obviously, without looking at any images.  Please send this basic information to all those who might have been mislead into committing a serious sin by that email“
As you can see, good intentions aside, we might be mistakenly mislead into ‘aboda zara, even in our modern days!    
(From Sao Pablo, BRAZIL)
                            
        √    The picture sent in the email     
  
 √  Read more about this 
astronomical hoax here



Rabbi Ben-Zion Abraham Cuenca (1867-1937)

Rabbi Ben-Zion Cuenca was born in the old city of Jerusalem in 1867.  His last name, Cuenca, corresponds to a city in Spain. His family was among the “Expulsadaos de Castilla”, the Jewish families expelled from Castilla and Aragon in 1492. The Cuenca family settled in Salonika (Greece) and lived there for centuries. Rabbi Cuenca’s father, Abraham Cuenca, made aliya to Eretz Israel around 1850. 

Before the age of ten, rabbi Cuenca was regarded as an ‘iluy (a child prodigy) by the Rabbis of Jerusalem.  Knowing this, his father devoted all his resources to hire for him the best Rabbis and mentors. He also provided for rabbi Cuenca with a vast secular education, especially in the fields of History and languages.

At the age of 30 Rabbi Cuenca established a Yeshiba “Tiferet Yerushalaim”. In this Yeshiba, which also included general studies, were educated among others the Chief rabbi of Israel  Ben-Zion Meir Hay Uziel (see this ), the famous Sephardic Hebrew writer Yehuda Burla, and rabbi Moshe Nissim, the father of Chief rabbi of Israel Isaac Nissim  (see here)

One of the most important contributions of Rabbi Cuenca was the creation of the Halakhic Journal  “hame-asef”.   Hame-asef is a collection of Halakhic studies done by hundreds of Rabbis: Sephardim, Ashkenazim, from Israel and from the Diaspora. Bringing together so many rabbis from all different backgrounds was at that time by itself a virtual a dramatic positive innovation. Rabbi Cuenca operated singlehandedly all the stages of this publication for 19 years. The first journal appeared in 1897. Rabbi Cuenca was of course one of the main contributors. He was particularly interested in reexamining the Laws of Eretz Israel (terumot, ma’aserot, shemita, etc)  a subject that remained virtually dormant for centuries. Now, as the Yeshub of Eretz Israel was growing, these Laws needed to be reviewed, especially in light of modernity and its new challenges. In rabbi Cuenca’s own words  אחד מעיקרי מטרתנו יהיה לישא וליתן בהלכה בכל העניינים והדינים אשר ביישוב הארץ יסודן, בכל דיני קדושת הארץ בזמננו. 

In the hame-asef rabbi Cuenca introduced a short biography of the writers, which given the tremendous lack of information especially about Sephardic rabbis of the 19th century, constitutes an invaluable contribution to modern Jewish History.
Thanks to Hebrewbooks.org you can read the first volume of the המאסף here .