Yeshivat Birkat Moshe was created in 1977.

During the Shabbat evening meal, the tradition is to have a large meal with at least two types of meat (unless the people are vegetarians). The prayers said are the blessings over the candles, the challah, and wine. After the meal the Birkat Hamazon is chanted to give thanks. There is no sacrifice.

"Birkat" is a Hebrew word that translates to "blessing" in English. It is often used in the context of blessings or prayers recited in Judaism before or after performing certain actions or events.

Barouch Rakover has written:

'Birkat Eliyahu' -- subject(s): Commentaries

It happened in 21 AD, so Jesus was 24 or 25 when it happened.

Daniyel Y. Zadah has written:

'Birkat Daniyel' -- subject(s): Talmud, Commentaries

In this weeks parsha we have the mitzvah of Birkas Hamazon (Grace After Meals).

The Gemara (Sanhedrin, 102a) says that whoever benefits from this world without reciting a blessing is an acquaintance of Yeravam ben Nevat.

However, what's the reasoning for that?

Let's first get to know Yeravam ben Nevat...

Firstly, Yeravam was the king of Israel for 22 years. Additionally, the Gemara (Sanhedrin, 102a) states "just as a new garment has no spots, so too did the teaching of Yeravam have no error." Furthermore, the Gemara (Sanhedrin, 102a) says that all the other wise people were like plants in a field (meaning: insignificant) compared to him. Lastly, the Zohar (Acharei Mos 40;8) relates that the ministering angels said to Hashem (in reference to Yeravam): "The splendor of Your name is because of him."

However, despite all that, Yeravam was actually a very wicked man...

The Gemara (Sanhedrin, 90a) says that Yeravam ben Nevat has no share in the World to Come (because he introduced idol worshipping to the nation of Israel). Additionally, the Mishna (Pirkei Avos, 5;21) says that Yeravam ben Nevat wasn't even given the means to repent because "he sinned and caused the masses to sin." The Gemara (Taanit, 28a) says in reference to him "The name of the wicked shall rot." Furthermore, The Gemara (Rosh Hashana, 17a) says that Hashem smashes evil people like Yeravam (who cause others to sin). Even further, the Gemara (Rosh Hashana, 17a) says that people as wicked as Yeravam have faces that are as black as the bottom of the pot. Lastly, the Gemara (Sanhedrin, 102a) relates that Hashem grabbed Yeravam by his garment and said to him, "Return, and I, you, and David will stroll together in the Garden of Eden." "Who will lead?" Yeravam asked. "David." Hashem answered him. "If so then I don't want it!" Yeravam answered.

Therefore, how could we compare someone who merely doesn't bless Hashem when he benefits in this world to someone as evil as Yeravam ben Nevat?!?

Although Yeravam was very wicked, he still believed that there was a G-d, but he was of the opinion that He gave the earth to man and doesn't interfere with their everyday lives. On this note, the Gemara (Berachot, 35a) asks: It says (Tehillim, 24;1), "Hashem's is the earth and its fullness." However, we have another pasuk (Tehillim, 115;16) which says, "The heaven's are Hashem's, but the earth He has given to man." So, does the earth belong to Hashem, or has He given it to man? The Gemara answers: The first pasuk (earth=Hashem) is speaking before one recites a blessing, while the second pasuk (earth=man) is speaking after one recites a blessing. Therefore, if one believes that he need not recite a blessing before receiving benefit (e.g. eating), he is of the opinion (similar to Yeravam ben Nevat) that the world was given to man and Hashem doesn't interfere. Thus, the Gemara says, he is called a friend of Yerovam ben Nevat.

Now we understand why one who doesn't bless Hashem after eating is compared to Yeravam ben Nevat...But what exactly is so bad about not thanking Hashem?

It could be that by not thanking Hashem, we are in effect saying that we don't need his support in order to survive. However, the Torah (Devarim, 8;3) tells us otherwise: "not by bread alone does man live, rather by everything that emanates from the mouth of Hashem does man live." Therefore, when one neglects that Hashem runs the world and controls each individual's fate, they are in effect breaking the very first commandment of "I am Hashem your G-d."

Additionally, the Gemara (Berachot, 35b) says: "Whoever benefits in this world without blessing is considered as if they stole from Hashem and the assembly of Israel." Therefore, by not thanking Hashem for the food He provides of us, we are really stealing from Him.

Furthermore, by not thanking Hashem after eating we learn to become "takers" instead of "givers". What, however, could we give Hashem if He doesn't need anything? The answer is hakaras hatov (meaning: recognition of good, gratitute). The Gemara (Yerushalmi: Trumot, 8:3) relates the following incident: A man once invited a Torah scholar over his house for dinner. However, when dinner time came, the Torah scholar found himself sitting next to the host's dog. The Torah scholar then asked the host, "Did I do anything to deserve being so degraded?" To which the host responded: "G-d forbid! I simply wanted to show gratitude to my dog by seating him next to a Torah scholar." The Gemara learns out from here the extent that one should go in order to show gratitude towards others.

Now, what's the greatness of this mitzvah?

The mitzvah of Birkas Hamazon is extremely significant...

The Gemara (Berachot, 20b) says that Hashem shows the Jews favor specifically because of their stringency regarding the mitzvah of birkas hamazon--for they recite birkat hamazon upon food even as small as an olive or egg (even though they are only required to recite birkat hamazon when they have eaten until satisfaction).

Additionally, the mitzvah of Birkas Hamazon could also change your life...

The Midrash (Bereishis Rabbah 49) relates that Abraham Avinu drew thousands of people closer to Hashem through Birkas Hamazon. How did he do it? The Midrash relates that he would always invite people to eat over his house--free of charge. However, if they refused to thank Hashem after the meal then he would charge them. Quite naturally, everyone would then thank Hashem for the meal, in order to be freed from paying. Then, after thanking Hashem for the meal, they would all begin to realize that He was their entire source of sustenance.

Lastly, the Gemara (Berachot, 55a) states that one who refuses to lead Birkat Hamazon will have their life shortened. The Shulchan Aruch (Ohr HaChaim, 201;1) explains the reasoning for this ruling to be that he is passing up an opportunity to thank his host for the meal. We therefore see the great importance of showing gratitude towards Hashem and our fellows.

Summary: One who fails to fulfill the mitzvah of Birkas Hamazon is considered an acquaintance of the evil Yeravam ben Nevat for they in effect deny that Hashem plays a role in their everyday life (Sanhedrin, 102a). Additionally, they are considered to have stolen from Hashem and the assembly of Israel (Berachot, 35b). Furthermore, they fail to show hakaras hatov (gratitude) towards Hashem for the meal. If one fails to show hakras hatov to one's host by refusing to lead Birkat Hamazon then they have their life shortened (Berachot, 55a). Now, Birkat Hamazon is a very significant mitzvah, for Hashem favors the nation of Israel specifically because of their stringent laws regarding reciting Birkat Hamazon (Berachot, 20a). And lastly, Birkat Hamazon is so powerful that Avraham avinu was able to draw thousands of people closer to Hashem through it (Bereishis Rabbah 49).

There is an obligation to drink four cups of wine during the Seder. The Mishnah says (Pes. 10:1) that even the poor are obliged to drink the four cups. Each cup is imbibed at a specific point in the Seder. The first is for Kiddush (קידוש), the second is for 'Maggid' (מגיד), the third is for Birkat Hamazon (ברכת המזון) and the fourth is for Hallel (הלל).

The Four Cups represent the four expressions of deliverance promised by God Exodus 6:6-7: "I will bring out," "I will deliver," "I will redeem," and "I will take."

Banias River Belus River Dan River Ga'aton River Hasbani River Houga Jordan River Kishon River Lakhish River Nahr Mufjir Nahal Sorek Taninim Stream Yarkon River Yarmouk River Birkat Ram Dead Sea Hula Valley

Abraham ben Elijah Brodo was a Jewish author who wrote a book called "Midrash Talpiot," which is a commentary on the Mishnah written in 1598. He was also known for his expertise in Jewish law and his contributions to Rabbinic literature.

The major river in Egypt is the Nile. It enters Egypt from Sudan and flows north for 1,545 km (960 mi) to the Mediterranean Sea. For its entire length from the southern border to Cairo, the Nile flows through a narrow valley lined by cliffs. Lake Nasser, a huge reservoir formed by the Aswan High Dam, extends south across the Sudan border. The lake is 480 km (300 mi) long and is 16 km (10 mi) across at its widest point. Most of the lake lies in Egypt. South of a point near the town of Idfu, the Nile Valley is rarely more than 3 km (2 mi) wide. From Idfu to Cairo, the valley averages 23 km (14 mi) in width, with most of the arable portion on the western side. In the vicinity of Cairo the valley merges with the delta, a fan-shaped plain, the perimeter of which occupies about 250 km (about 155 mi) of the Mediterranean coastline. Silt deposited by the Rosetta, Damietta, and other distributaries has made the delta the most fertile region in the country. However, the Aswan High Dam has reduced the flow of the Nile, causing the salty waters of the Mediterranean to erode land along the coast near the Nile. A series of four shallow, brackish lakes extends along the seaward extremity of the delta. Another larger lake, Birkat Qarun, is situated inland in the desert north of the town of Al Fayyum. Geographically and traditionally, the land along the Nile is divided into two regions, Lower Egypt and Upper Egypt, the former consisting of the delta area and the latter comprising the valley south of Cairo.

Orthodox Jews do pray obliglatory prayers such as certain prayers in the morning, befoere bed, at meals, at the various fests and passor and seder. They pray certain prayers at the begginning and ending of Sabbath. They also have special prayers for death rites, weddings, births, and their worship services. These prayers are extremely beautiful and full of faith. The Jews do not find them to be obliging but rather joyful and wonderful. Anytime they commune with God is special, the same is true for Christians.

Goats milk has more nutrients. If you have a orphaned baby animal of any kind, I recommend using goat's milk. Goats milk has more nutrients. If you have a orphaned baby animal of any kind, I recommend using goat's milk.

The same way non-Jewish people select their partners. They choose them.

Among some orthodox communities (but not all), shiddukh (שידוך), or matchmaking is still practiced. In some modern orthodox communities this term is used to refer to being set up on a date for the purpose of marriage.

Passover is one of the three pilgrimage holidays mentioned in the Torah (Bible).

Observant Jews observe it for seven days in Israel, eight days outside of Israel.

There are many customs associated with the holiday, primarily not eating bread or other leavened products, celebrating at the Seder with the reading of the Hagaddah, going to synagogue on the first and last days (first two and last two outside of Israel), and refraining from working on those days.

The Seder meal has its basis in verses in Exodus ch.12. It is the occasion in which we eat the "matzos (unleavened hardtack) and bitter herbs" mentioned there, and fulfill "you shall recount to your son on that day...(what) God did for me when we left Egypt". All the foods, words and deeds of the Seder are to recount and symbolically relive the Exodus and the events preceding it.

Jewish Religious LifeStatedly simply, Judaism's solution to the human problem is to live a life that pursues holiness. This has taken different forms over the three millenia and more of Jewish history. This long time period, however, falls into two divisions with regard to the central activities of the religious life: the 1000-year period of the Temple Period and the nearly 2000 years of the Classical Judaism (into the Contemporary Period) formulated by the rabbis.Holiness in the Temple PeriodThe main vehicle for maintaining holiness in ancient Israel was sacrifice. As early as the Patriarch Abraham, sacrifice provided the most powerful means of worshipping God and strengthening the link to him. From that point onwards, through Moses and the tribal period into the monarchy of David and his successors, sacrifice paved the way for smooth interaction between humanity (usually Israel) and God.From the time of Solomon onwards, sacrifice officially takes place in the Jerusalem Temple, the only place where sacrifice is supposed to be offered (although this rule was not always followed). The Temple provided a stable, holy place for God to be present and thus for sacrifices and offerings to be brought to him. But even before the Temple's building, the people Israel had a portable temple, called the "Tabernacle" or "Tent of Meeting." According to the Exodus story, they carried the Tabernacle with them for the 40 years of their wandering alone with God in the wilderness and for the time between their entering the Land of Canaan and the establishment of the Nation of Israel under David and Solomon.Sacrifices were offered on regular cycles, (1) different times during the day, everyday, (2) additional sacrifices on the Sabbath every week, (3) extra sacrifices at the start of the month, and (4) special sacrifices on all the annual holidays. These offerings were not only a way of worshipping God, but they atoned for the sins of the people Israel. In addition, individuals could bring occasional sacrifices, to atone for a personal sin or just as a gift.The principal practice within the home that maintained Israel's holiness was the observance of the Sabbath. On this day, the last day of the seven-day week, the Israelites were supposed to cease all work and for twenty-four hours observe a day of rest in honor and worship of God.Being Holy: Replacing the TempleThe destruction of the Jerusalem Temple in 70 ce brought about a major crisis for Judaism. How could they worship God and maintain their holiness without the Temple at which to offer sacrifices? Indeed, the Torah made it clear that God would accept only the sacrifices offered in Jerusalem. Further defeats during the Bar Kokhba revolt that led to banishment from Jerusalem and Judea only added to the crisis.The rabbis stepped into this void and over the next few centuries reformulated Judaism in a way that gave new life and energy to its followers. This remarkable feat makes Judaism unique in the Mediterranean world; it is the only religion that existed in 100 bce that was still flourishing in 500 ce. The key to the rabbis' success--recorded in the Talmud, the Mishnah, the midrashim, and other documents--lay in their ability to distill the essence of sacrifice and to place it into other forms of worship. There were three components which together replaced Temple worship: prayer, Torah and its study, and "acts of loving kindness" (gemilut hesed).Judaism developed two kinds of prayer: fixed and free-form. While free-form prayer provides a way for an individual to convey specific requests and concerns to God, fixed prayer became an important way to replace sacrifice as a means of sanctification. Prayers and blessings were developed and offered at the times that the sacrifices had once been offered. In this way, prayer replaced sacrifice, being offered in daily, weekly, monthly, and annual cycles. On a daily basis, prayer was offered three times a day, with additional prayers said on Sabbaths and religious festivals.Two central prayers were developed that are said, along with several blessings, at nearly every time of prayer. These are the Shema and the Eighteen Benedictions. The Shema derives from the Torah and consists of the recitation of three passages: Deuteronomy 6:4-9, 11:13-21, and Numbers 15:37-41. The Eighteen Benedictions are a series of blessings that helps that worshipper contemplate and thank God for the different ways in which he has extended his hand to Israel. All the prayers, both the everyday prayers and the special ones said only are particular holidays, are contained in the siddur, the Jewish prayer book.Torah and its study became a second way to sanctify Israel. All adult males who are able are expected to learn how to read Hebrew and to understand the written text of the Tanak. Those who can find spare time are expected to study the Torah, understand it, and to contemplate its messages. Although most Jews are able to do this only within their home, or in weekly study meetings, some Jews leave home for several years (usually during their teenage years) to study full time in a Yeshiva (a Jewish religious school). If they show promise, talent and aptitude, they may pursue their studies further and become a rabbi.As discussed elsewhere, the central concept of the Torah refers to the first five books of the Tanak: Genesis through Deuteronomy. These contain details about the role of sacrifice, ethics and the expectations of the moral life, and of course, numerous stories about the Patriarchs, Moses and the formation of the people Israel. By studying the descriptions of sacrifice, the worshipper imagines how the acts would be carried out in worship of God, and the study thereby substitutes for the actual practice. Over the centuries, idea of Torah has expanded, and along with it the concept of study. Torah has come to mean the rabbinic commentaries on the Torah, which diligently explain the meaning of its passages. The Torah concept has also expanded to include the Talmud, the rules and regulations of which are understood as deriving from the Tanak, and ultimately from Genesis through Deuteronomy.Acts of loving kindness, or charity, was developed as the third way that replacing Temple sacrifice. This derives from the biblical prophets who, during the monarchy, frequently argued that sacrifice without acts of kindness to one's neighbors and fellow Israelites fell short of what God desired from Israel (and thus detracted from Israel's holiness before God). Building on this concept, rabbinic Judaism made charity into one of the key pillars of worship. By medieval times, charity focused on the giving of money to the poor and needy. Societies were organized to collect money and to identify those who truly needed it. In the Contemporary World, this activity has taken on the modern trappings of charity fund-raising, with annual campaigns and fund drives to collect monies for specific purposes, such as building hospitals in Israel, helping Russian Jews escape persecution by emigrating to Israel, and so on.The synagogue can be seen as the religious institution in which these three aspects come together. First, it is the place where Jews regularly gather for prayer. In a large city, in fact, a significant number of people will show up to pray together at all three times of the day. On the Sabbath especially, large groups of Jews will gather to pray and worship. Certain prayers can only be said by a communal group of ten men (called a minyan); and the synagogue provides a regular gathering place for such groups. Second, twice a week--most prominently on the Sabbath--the Torah Scrolls are brought out and read to the congregation. They are always read in Hebrew and it is considered an honor (and a recognition of one's skill) for a person to be asked to read the Torah. Sometimes the reading is translated into the language of worshippers. The reading is organized so that the whole Torah will be covered in one year. In addition, selections from the Prophets and the Writings will also be read; these are called haftorahs. Third, the synagogue, as a center of Jewish community, has always been the locus for charity. Needy Jews come to the synagogue to make their needs known and money is collected and given through synagogue's auspices--sometimes officially and publicly, other times informally and privately.Of course, reading and studying the Torah will accomplish little if the commandments and rules contained within it are not followed. To ensure that the Torah will be practiced, Judaism has over the centuries worked how just how these rules and regulations will be carried out. The body of rules, discussion and interpretation of proper religious behavior is called the halakhah. Although halakhah has often be translated into English as "Jewish Law," it literally means "the Way," as in the way to walk or to follow in one's life. Based primarily on the Torah, and its interpretation in the Talmud and later codifications in works like the Shulhan Aruk, the halakhah provides Jews with guidance for behavior and religious observance in numerous situations, but primarily in ritual, ethical, and civil matters.The amount of writing and thought that has gone into halakhah is too massive for any but the most learned scholar to study more than a small amount. So the essence of the halakhah has been distilled into what Mainmonides called the 613 Mitzvot. "Mitzvot" is a plural noun (sg. mitzvah) that means "commandments." But commandments should be understood in two ways. First, as God's commands and rules for how he wishes them to behave. And do not forget that proper behavior is part of how Israel keeps itself holy for God's presence among them. Second, a mitzvah is also seen as a good deed, as something one should do, but is not necessarily commanded at any particular time and place. For example, giving a poor person charity, going to comfort a mourner, and praising the happy couple at a wedding are all considered mitzvot. A person who performs many mitzvot gains the reputation as a good or righteous individual.The SynagogueAfter the Temple's destruction in 70 ce, the synagogue came to replace the Temple as the main Jewish institution. The word "synagogue," comes from Greek and literally means "coming together"; the Hebrew term, "bet kneset," carries a similar meaning, namely, "house of gathering." In its earliest manifestations , the synagogue functioned primarily as a public gathering place. Synagogues are known in Egypt as early as the third century bce, but they do not appear in Palestine, according to the archaeological record, until the first century ce. In this early period, they seem to serve primarily as Jewish centers for people who did not live near Jerusalem and its Temple. After 70, the synagogue rapidly stepped into the void left by the Temple.In the early centuries of its development, the synagogue played many different roles. In addition to serving as a meeting place, it also functioned as a hostel for travelers, a treasury for safekeeping money, the headquarters of Jewish political and religious officials, and so on. However, it gradually focused its activities primarily on the three activities discussed above. It became the main place for group prayer (although prayer can be said anywhere). It became a place of Torah, both for reading in worship, and for study. Often the school (bet talmud and bet midrash) met in the synagogue. And, as discussed above, it became the center for charitable acts.In contemporary America, the synagogue has once again expanded its activities, by developing, supporting, and in some cases spinning off, Jewish community centers. These centers once again serve as gathering places, for Jewish officials, financial institutions, and as locations for other activities, including recreation.Life in the HomeMuch of Jewish religious life takes place within the home. For it is here that a person lives most of their life. And so it is in the home that sanctification takes place on a regular basis. Rather than describe everything that a Jew does within the home, however, let us use food as a focus and discuss the ways in which it becomes a means for creating and maintaining holiness.In a traditional Jewish home, food serves as a magnet for holiness and for acts of holiness. In fact, many of the rules governing what food Jews may eat stem from the injunctions in the Torah concerning diet and for preparing and eating parts of Temple sacrifices.The dietary regulations in Judaism are called kashrut; following them is usually referred to as "keeping kosher." To the outsider, the central distinction of kashrut is the differentiation between meat and milk. That is to say, meat products and dairy products should not be mixed. This means, at the very least, that they are not to be eaten in the same meal. If one eats a hamburger, it may not have cheese on it, nor can there be cream in the after-dinner cup of coffee. Furthermore, in a kosher household, steps are taken to ensure that mixing does not happen even accidentally. Two sets of dishes, silverware and pots are kept; one for meat and the other for milk. Food that has neither meat nor milk in it (like vegetables, fruits, popsicles, and sugar) is called "parve" and may be eaten with either milk or meat. In addition, there are a number of foods that may not be eaten at all; many of these taboos stem from biblical regulations. For example, shellfish, pork, and snakes are forbidden meats; these are called "traif."In many ways, keeping kosher creates a sanctified space within the home. And sanctification is what is necessary to enable God to be present. By following this system of diet and food preparation, Jews are imitating Temple practice. Just as the priests once followed strict guidelines in the preparing and slaughtering of sacrificial animals, so the Jewish cook now follows the kashrut regulations in preparing and cooking meals. The Temple altar becomes transformed into the home's kitchen table. And, just as God was once present at the sacrifice, now he is present at the meal.The importance of the meal and God's presence there is not limited to aspects of food. It extends also to prayer. Meals are the locus for many blessings of God in thanks for the agricultural gifts of food and drink that he has given. Blessings are said over many parts of the meal. Over the breaking of a loaf of bread, for example, one recites the blessing, "Blessed are You, O Lord, King of the Universe, who brings forth bread from the earth." Similar blessings are recited over wine and other parts of the meal. Following the meal, Jews will recite Birkat HaMazon (The Grace after Meals), a series of blessings thanking God for his goodness.

There was a young lady who came to Eretz Yisrael a few years ago to learn in seminary. She was very excited because this would be her first time in the holy land. All of her friends had been here a number of times, so you can imagine the tremendous anticipation she was experiencing. Everyone gave her advice. Make sure to see this, make sure to eat there. This family has airconditioning, that family sings the sweetest Shabbos zemiros. One friend made her a little book with important phone numbers, directions to major landmarks (restaurants), and even a section on special tefillas and segulas.

All of this was exciting, but it paled in comparison to seeing the Kosel! Imagine, all the stories she had heard since childhood, she was about to become a part of them! The special mystical aura that surrounds you when you first see the Har Habayis from the distance, how her tears would flow when she tore kriah for the churban beis hamikdash.

However, the tears didn't really flow until she came to speak to me. You see, she went to the Kosel the first time and felt - nothing. Curiosity, to be sure. She wanted to look at everything, count the rows of stones, imagine how the plaza would look if they ever dug up the half of the wall that was still underground. She watched the women at the wall, those with the weatherbeaten faces and tearstained tehillim, pouring their hearts out so easily to HaKadosh Boruch Hu. And she? There must be something wrong with her neshama. Why didn't she feel that magical mystical feeling enveloping her with an aura of holiness?

This is not an unusual occurance. It happens to Jews all over the world all the time. The shul goes silent for shemona esrei and you think of the phone calls you have to make after davening. You don't really feel like you went out of mitzrayim at the Pesach seder and you don't tremble when you hear the shofar on Rosh Hashana. Your thoughts are more mundane -- will the baal tokea make any mistakes? Will we finish earlier than last year?

The Dubna Maggid explains this phenomonon as you would expect, with a mashal. There was a poor man who was trying to find a way to feed his family. As he was walking down the street he passed the home of a wealthy man. Through the window, he noticed the man was sitting at a table. In front of him was a shiny silver bell sitting on a velvet pillow. The man picked up the silver bell and rang it. Suddenly, a well dressed waiter appeared carrying a plate of fish. The poor man stared in wonder! Everytime the rich man rang the bell, the butler brought out another course. Imagine! A bell that can produce food like magic!

The poor man took what little money he had and purchased a silver bell with a velvet cushion, identical to the wealthy man's. When he arrived home he called his family together. "Our troubles are over" he announced to his family. "This bell will produce all the food we will ever need". The family sat around the table and the poor man raised the bell with a flourish and gave it a little ring. As you can imagine, nothing happened. A little abashed, he rang the bell a second time. Still nothing. No matter how hard he rang, no butler carrying plates of food appeared.

Furious, he ran off to the shop where he had purchased his bell. "This bell is broken" he yelled at the confused shopkeper. "Go ahead, try it yourself". The shopkeeper shook the bell. He couldn't understand theproblemitworked fine. The poor man said that when he rang it, no one appeared with food. The storekeeper laughed and explained that the rich mans bell wasn't magic. "You need to hire a waiter and a cook and give them money for the food first. The bell is just the signal to serve that which has been prepared."

So too, explains the Dubna Maggid, the same is true by us. We think we can walk in on Rosh Hashana without any preperation and listen to the shofar, then we are surprised when it doesn't work like magic on our souls. We approach the kosel without any preperation and imagine that a ray of light wil shine on us and we will be transported to a different spiritual reality. In truth however, we need to prepare ourselves if we want an experience to be meaningful.

Which brings us to Tisha B'Av. Every year on Tisha B'Av we are suposed to sit on the floor and mourn the destruction of the Bais HaMikdash. There was a time when that came naturally for many Jews. Most peoploe are familiar with the afmous story of Napolean Bonaparte when he was in Eretz Yisroel at the end of the eighteenth century. He saw a group of congregation weeping from the bottom of the hearts. When he asked why they were crying, he was informed that they were mourning the destruction of their temple. Napolean, taken aback, insisted that he had not ordered the destruction of any temples. "No, no, they are crying for the destruction of their temple in Jerusalem almost two thousand years ago". Napolean responded "if they can still mourn a destruction after all this time, then thery will surely see it rebuilt".

And yet, we know, how many places can we go today where people can still weep and mourn? Too often people are focusing on their own discomfort; it's hard to sit on the floor. They switch positions, stand, try a pillow, perhaps a small stool -- an ever increasing array of sitting implements to withstand the one morning on the floor. The times I have had to go to a house of Shiva, I never saw the mourners contorting themselves into different positions. But that's because they were in mourning. If we were truly in aveilas on Tisha B'Av, we probably wouldn't be focusing on the discomfort of sitting on the floor.

As the Dubno Maggid tells us, we need to prepare for an event if we want to make it meaningful. That's the reason perhaps why the laws of mourning that we observe are backwards. When a person is buried, we have the week of shiva, the time of most intense mourning. This is followed by the sheloshim, the first month when the restrictions lessen. We thyen observe the year of mourning, with less restrictions. Finally after a whole year we are able to return to a normal life.

So one would expect to find the aveilus beginning in its' most intense form on the afternoon of the tenth of Av, when the Bais Hamikdash was totally destroyed, and gradually becoming more leiniant as the weeks go by. Instead however, the aveilas begins weeks before and becomes more intense until the afternoon of the ninth of Av when it begins lightening up. When the destruction of the Bais Hamikdash is complete on the tenth of Av, the aveilas ends completely. This seems to be the reverse of what should be happening.

Perhaps one reason for this is that unfortunately the churban is not a reality to us. If we didn't have a period of preperation to understand the tragedy, it's significance might pass us by unnoticed. So it is important that we not merely observe the laws of mourning that have been instituted, but that we also work to understand what this time means to us.

This is particularly difficult for children. The natural resilience that allows them to cope with serious tragedy, often innurs them to unpleasant things that surround them. One needs to personalize the churban if the event is to have meaning for ourselves and our families.

Many people study the gemera in Gittin dealing with the story of Kamtza and Bar kamtza, but how many people study the gemeras about the Bais HaMikdash? Rather than focusing on how we lost it, we should struggle to undertstand what it meant for us. Chaggai HaNavi at the beginning of his sefer exhorts the Jewish People not to delay the rebuilding of the Bais HaMikdash."Haven't you noticed", he says "that you plant and don't harvest as much as you used to? Because the produce is in the zchus of the bikkurim, that can no longer be brought. Your meat doesn't taste the same, because it gets its' taste from the korbanos. Wine doesn't have the same effect, because there are no nesachim. Your clothes don't keep you warm, because clothing only derive their power from the bigdei kehuna. And all the money you make disappears as if you put it in a purse with a whole in it, because all bracaha comes from the Bais HaMikdash. Think about what you're doing!"

The Chazal tell us that if the goyim would understand what the Bais Hamikdash means to the world, they would rush to help us build it. We need to spend this time studying what the Bais Hamikdash was and what it meant. Aside from the many gemeras and midrashim that tell the story, there are today some fine books in Hebrew and English that make it all more accesible for us. Books with pictures of the Bais Hamikdash are a good choice for younger children.

Let us take the minhagim seriously. We should remember to say al naharos bavel before the birkas hamazon. Let's avoid the search for a siyum during the nine days in order to eat meat which is prevelant in some communities. We should remember to differentiate between hygeine and "a general feeling of cleanliness". Remember, there never used to be air conditioning, so we shouldn't need to abuse the bathing rules.

Spend time going through the kinos. Today there are translations and commentaries readily available. If you have trouble with a whole morning of kinos, look for a service where they develop the ideas in the kinos. Many people find that fewer kinos said with understanding and feling is a more meaningful experience than saying many that they don't understand. And by all means find a cushion or availas chair that you can manage to sit in without having to get up and pace around every fifteen minutes.

We can make the three weeks andTisha B'Av into a powerful emotional experience with some preperation. And if we can truly appreciate what we are mourning, perhaps we won't have to mourn anymore. May this be the last Tisha B'Av for our people.

Source: http://www.rabbiorlofsky.com

The Jewish marriage ceremony has multiple parts, they are (according to orthodox tradition):

Kabbalat Panim

The bride and groom sit in different rooms. The bride sits on a "throne" that is usually on a small stage and receives her guests. The groom is surrounded by the male guests who sing and toast him.

Ketubah

Before the public ceremony, a private ceremony is held where the groom and two witnesses sign the ketubah (marriage contract), in most non-Orthodox communities the bride also signs the ketubah. The language used for ketubot is Aramaic and it outlines the groom's responsibilities to the bride.

Badeken

The groom is escorted by the male guests to the bride, all the while the men sing, and he lowers the veil over the bride's face.

Chupah

The public ceremony takes place under the chupah, a canopy that represents the home the couple will build together. Traditionally, the chupah was a tallit (prayer shawl) held over the bride and groom by four people. Today, a cloth canopy is used. The groom and bride are escorted to the chupah by both sets of parents. The bride then circles the groom 7 times, in which she is symbolically building the walls of the couple's new world together.

Kiddushin

The blessing for becoming engaged is said over a cup of wine, and the bride and groom drink from it.

Giving of the Ring

The groom gives an item of value (customarily a gold ring) to the bride; and, in Hebrew, declares his intention to marry her (see Tosafot commentary, to Talmud Ketubot 3a). He says to the bride: "Behold, you are betrothed unto me with this ring, according to the law of Moses and Israel." He then places the ring on her finger. Then a blessing is said (Talmud, Ketubot 7b). Technically, this actually constitutes the binding stage of the engagement, and in ancient times was usually done separately from the wedding ceremony.

Ketubah

At this point the ketubah (marriage contract) is read. The ketubah is signed by two witnesses and becomes the property of the bride.

Sheva Brachot

Seven blessings (see Talmud, Ketubot 8a) are sung over a cup of wine, and the bride and groom take a drink from the cup.

Breaking the Glass

This is probably the most famous part of a Jewish wedding ceremony. A glass or plate is placed on the floor and the groom steps on it to break it, to symbolize that even in this happy time, we remain aware of the Destruction of the Temple (Tosafot commentary, on Talmud Berakhot 31a).

Yichud

The bride and groom retire in privacy for several minutes to a room. This constitutes a symbolic consummation and finalizes the formal portion of the marriage. During this seclusion they break the fast which they observed on their wedding day.

Seudah

The festive meal. While the bride and groom are spending time alone together, the guests will move to the reception room/hall where the meal is held. At this time, the guests will line up on either side of the entrance to welcome the bride and groom with large amounts of fanfare. It's considered a mitzvah (good deed) to bring happiness and joy to the bride and groom so guests will dance, perform tricks, etc to make the couple laugh and entertain them (see Talmud, Ketubot 17a). After the meal, the Birkat Hamazon (Grace after meals) is said and then the Sheva Brachot are repeated.

Jewish Law, or Halakha, places certain restrictions on Jews such as dietary laws (kashrut), rules on observance of the Sabbath, laws on interpersonal relationships, and guidelines for prayer and study. These restrictions aim to guide Jewish individuals in leading a life that is in accordance with the teachings and values of Judaism.