Sukkot celebrates the autumn harvest. In Temple times, Sukkot was one of the three pilgrimages mandated in Torah. (Pesach and Shavuot are the other two pilgrimage festivals.) During the pilgrimages, harvest offerings were brought to the Temple.
Sukkot also commemorates the Israelites' wandering in the desert for 40 years following the Exodus from Egypt. We are commanded to dwell in a sukkah (sukkah is Hebrew for "booth") "so that your generations may know that I made the children of Israel to dwell in sukkots when I brought them out of Egypt." Leviticus 23:43. Sukkot is the plural of sukkah.
Sukkot reminds us that despite our attempts to be secure, a certain instability is a part of our lives. On this holiday, we build temporary structures to remind ourselves of the impermanence of our lives and security. It is a mitzvah to eat in the sukkah and in many people also sleep in their sukkot.
Another custom of Sukkot is the waving of the lulav. Four species symbolize the holiday of Sukkot ~ the Etrog, or citron, and the lulav, which is comprised of three types of branches bound together. The three branches are the date-palm, myrtle branches and willow branches. All together, the Lulav and Etrog are known as the four species, or arba minim.
Sukkot is an eight (8) day holiday. During the first six days of Sukkot, (with the exception of Shabbat), during synagogue services, the congregation takes up the lulav and etrog and forms a procession around the sanctuary as songs are sung. The megillah of Kohelet (the Book of Ecclesiastes) is read during Sukkot. This reading contains the famous verse: "To everything there is a season."
The seventh day of Sukkot is called Hoshanah Rabbah. According to rabbinic tradition, Hoshanah Rabbah is an extension of Yom Kippur because it is on this day that the Book of Life is finally sealed.
Thursday, September 23, 2010
Thursday, September 2, 2010
Jewish Months and Their Holidays
Although the Jewish New Year begins at Rosh HaShanah, this is actually the seventh month of Tishri in the Jewish year. The first month of the Jewish calendar is Nisan, which is in the spring. The Jewish calendar actually has several different “new years” depending on its specific purpose.
The names of the months are of Babylonian origin and were named during the time of the Israelite exile in Babylon. Biblical Hebrew refers to months by number and not by name.
The Jewish months and their holidays are as follows:
1. Nisan
a. Pesach / Passover: 15 Nisan. This is an 8-day holiday
b. Yom HaShoah: 27 Nisan
2. Iyar
a. Yom HaZikaron: 5 Iyar
b. Yom Ha’Atzama’ut: 6 Iyar
c. Lag B’Omer: 18 Iyar
d. Yom Yerushalayim
3. Sivan
a. Shavout: 6 Sivan
4. Tammuz
5. Av
a. Tisha B’Av: 9 Av
6. Elul
7. Tishri
a. Rosh HaShanah: 1 Tishri. This is a 2-day holiday
b. Fast of Gedaliah: 3 Tishri
c. Kol Nidre: 9 Tishri
d. Yom Kippur: 10 Tishri
e. Sukkot: 15 Tishri. This is an 8-day holiday
f. Shemini Atzeret: 22 Tishri
g. Simchat Torah: 23 Tishri
8. Cheshvan
9. Kislev
a. Chanukkah: 25 Kislev. This is an 8-day holiday
10. Tevet
11. Shevat
a. Tu B’Shevat: 15 Shevat
12. Adar I / Adar II
a. Fast of Esther: 11 Adar
b. Purim: 14 Adar
The names of the months are of Babylonian origin and were named during the time of the Israelite exile in Babylon. Biblical Hebrew refers to months by number and not by name.
The Jewish months and their holidays are as follows:
1. Nisan
a. Pesach / Passover: 15 Nisan. This is an 8-day holiday
b. Yom HaShoah: 27 Nisan
2. Iyar
a. Yom HaZikaron: 5 Iyar
b. Yom Ha’Atzama’ut: 6 Iyar
c. Lag B’Omer: 18 Iyar
d. Yom Yerushalayim
3. Sivan
a. Shavout: 6 Sivan
4. Tammuz
5. Av
a. Tisha B’Av: 9 Av
6. Elul
7. Tishri
a. Rosh HaShanah: 1 Tishri. This is a 2-day holiday
b. Fast of Gedaliah: 3 Tishri
c. Kol Nidre: 9 Tishri
d. Yom Kippur: 10 Tishri
e. Sukkot: 15 Tishri. This is an 8-day holiday
f. Shemini Atzeret: 22 Tishri
g. Simchat Torah: 23 Tishri
8. Cheshvan
9. Kislev
a. Chanukkah: 25 Kislev. This is an 8-day holiday
10. Tevet
11. Shevat
a. Tu B’Shevat: 15 Shevat
12. Adar I / Adar II
a. Fast of Esther: 11 Adar
b. Purim: 14 Adar
Sunday, August 8, 2010
Elul
This year, the Jewish month of Elul begins at sundown on August 10, 2010.
Elul is the month leading up to the High Holidays of Rosh HaShanah and Yom Kippur. The name “Elul” comes from the acronym of “ani l’dodi v’dodi li” (alef-lamed-vav-lamed), which translates to a verse from the Song of Songs 6:3. “I am my Beloved’s and my Beloved is mine.” The word “Elul” also means “search” in Aramaic, thus the name of the month has a double meaning. The Aramaic meaning is especially apropos because it is a time of introspection and repentance.
As Jews prepare for the High Holidays, there are specific traditions and rituals that are performed during Elul. Traditionally, the shofar is blown after the morning services, with the exception of Shabbat services. The shofar is a call to repentance. The shofar blasts are designed to awaken sleepers, in the spiritual sense, and inspire them to begin their period of contemplation.
Elul is also the time Jews begin the process of asking forgiveness for the wrongs they have done to others. We must ask forgiveness from those we have harmed before we can seek forgiveness from G~d. In the process, Elul is a time that one contemplates his own mortality. Many Jews visit cemeteries to remember their loved ones.
Elul is the month leading up to the High Holidays of Rosh HaShanah and Yom Kippur. The name “Elul” comes from the acronym of “ani l’dodi v’dodi li” (alef-lamed-vav-lamed), which translates to a verse from the Song of Songs 6:3. “I am my Beloved’s and my Beloved is mine.” The word “Elul” also means “search” in Aramaic, thus the name of the month has a double meaning. The Aramaic meaning is especially apropos because it is a time of introspection and repentance.
As Jews prepare for the High Holidays, there are specific traditions and rituals that are performed during Elul. Traditionally, the shofar is blown after the morning services, with the exception of Shabbat services. The shofar is a call to repentance. The shofar blasts are designed to awaken sleepers, in the spiritual sense, and inspire them to begin their period of contemplation.
Elul is also the time Jews begin the process of asking forgiveness for the wrongs they have done to others. We must ask forgiveness from those we have harmed before we can seek forgiveness from G~d. In the process, Elul is a time that one contemplates his own mortality. Many Jews visit cemeteries to remember their loved ones.
Sunday, July 11, 2010
Tisha b'Av and the Three Weeks of Mourning
Tisha b’Av in the year 2010, begins at sundown on Monday, July 19 and ends at sundown on Tuesday, July 20.
Tisha b’Av (the 9th day of Av) is the saddest day in the Jewish year. It is day of communal mourning, commemorating the destruction of the First and Second Temples in Jerusalem, in 586 BCE and 70 AD, respectively. Other major disasters that affect the Jewish people are also often remembered on this date.
Tisha b’Av is a major fasting holiday and is a “long fast” running from sundown to sundown. In 2010, Tisha b’Av falls on Tuesday, July 20. The fast, thus begins at sun down on Monday, July 19 and continues through sun down on Tuesday, July 20.
The period leading up to Tisha b’Av is known as “The Three Weeks”, known as bein hametzarim in Hebrew. The Three Weeks begins on the 17th day of Tammuz. The 17th day of Tammuz is a “short” fast day, when one fasts from sun up to sun down. Some Jewish communities observe the mourning customs during the entire bein hametzarim. Mourning observances and restrictions that signify mourning include :not wearing leather shoes; avoiding tending to one’s physical appearance, such as bathing, shaving or wearing cosmetics; and abstaining from sexual activities. One often sits on low-stools, or on the floor, another custom of mourning.
In addition, joyous events, such as weddings would never be scheduled during this three-week period. Some people also refrain from participating other forms of entertainment, such as listening to music or going to theater.
At the evening synagogue service on Tisha b’Av, the Book of Lamentations is read aloud. The ark is covered in black.
Other events that are said to have occurred on Tisha b’Av include:
- The edict of 1290 by King Edward I ordering the Jews of England to leave the country.
- The expulsion of Jews from Spain in 1492 by order of the Spanish Inquisition under King Ferdinand and Queen Isabella.
- The beginning of World War I.
- In 1942, the deportation of Jews from the Warsaw Ghetto began.
Tisha b’Av (the 9th day of Av) is the saddest day in the Jewish year. It is day of communal mourning, commemorating the destruction of the First and Second Temples in Jerusalem, in 586 BCE and 70 AD, respectively. Other major disasters that affect the Jewish people are also often remembered on this date.
Tisha b’Av is a major fasting holiday and is a “long fast” running from sundown to sundown. In 2010, Tisha b’Av falls on Tuesday, July 20. The fast, thus begins at sun down on Monday, July 19 and continues through sun down on Tuesday, July 20.
The period leading up to Tisha b’Av is known as “The Three Weeks”, known as bein hametzarim in Hebrew. The Three Weeks begins on the 17th day of Tammuz. The 17th day of Tammuz is a “short” fast day, when one fasts from sun up to sun down. Some Jewish communities observe the mourning customs during the entire bein hametzarim. Mourning observances and restrictions that signify mourning include :not wearing leather shoes; avoiding tending to one’s physical appearance, such as bathing, shaving or wearing cosmetics; and abstaining from sexual activities. One often sits on low-stools, or on the floor, another custom of mourning.
In addition, joyous events, such as weddings would never be scheduled during this three-week period. Some people also refrain from participating other forms of entertainment, such as listening to music or going to theater.
At the evening synagogue service on Tisha b’Av, the Book of Lamentations is read aloud. The ark is covered in black.
Other events that are said to have occurred on Tisha b’Av include:
- The edict of 1290 by King Edward I ordering the Jews of England to leave the country.
- The expulsion of Jews from Spain in 1492 by order of the Spanish Inquisition under King Ferdinand and Queen Isabella.
- The beginning of World War I.
- In 1942, the deportation of Jews from the Warsaw Ghetto began.
Thursday, June 24, 2010
Lashon Harah ~ The Evil Tongue
Words are very powerful. They have the power to build up and the power to destroy. Judaism is very conscious of the power of words to destroy, so much so that there is a term for destructive words – Lashon harah, or the Evil Tongue. Lashon harah destroys three people – the speaker, the listener, and the target of the words.
The harm done by speech is considered even worse than stealing. Material goods can be replaced. Words, once spoken, can never be retracted.
One of my favorite Chasidic tales explains the dangers of Lashon Harah: An old woman went about telling stories and lies about her neighbors. After doing so for many years, she began to feel bad and went to the Rabbi for forgiveness. The Rabbi told her to go take her best feather pillow, cut it open, and throw the feathers to the wind, then return to him. She thought this was a strange request, but she wanted to atone for her ways, so went out and did as the Rabbi instructed. After she had completed this task, she went back to the Rabbi for further instructions. The Rabbi told the woman to go back out, collect all the feathers and return them to her pillow. “But, Rabbi,” cried the old woman, “that’s impossible! The feathers are all gone!” “Aha!” said the Rabbi, “your words are like the feathers. Once they leave your lips, they cannot be retrieved and you have no control over where the words will land.”
Talmud teaches that the tongue had the power to be so dangerous that it must be kept hidden from view ~ behind the protection of two walls, the lips and teeth, to prevent its misuse.
The harm done by speech is considered even worse than stealing. Material goods can be replaced. Words, once spoken, can never be retracted.
One of my favorite Chasidic tales explains the dangers of Lashon Harah: An old woman went about telling stories and lies about her neighbors. After doing so for many years, she began to feel bad and went to the Rabbi for forgiveness. The Rabbi told her to go take her best feather pillow, cut it open, and throw the feathers to the wind, then return to him. She thought this was a strange request, but she wanted to atone for her ways, so went out and did as the Rabbi instructed. After she had completed this task, she went back to the Rabbi for further instructions. The Rabbi told the woman to go back out, collect all the feathers and return them to her pillow. “But, Rabbi,” cried the old woman, “that’s impossible! The feathers are all gone!” “Aha!” said the Rabbi, “your words are like the feathers. Once they leave your lips, they cannot be retrieved and you have no control over where the words will land.”
Talmud teaches that the tongue had the power to be so dangerous that it must be kept hidden from view ~ behind the protection of two walls, the lips and teeth, to prevent its misuse.
Sunday, June 20, 2010
Mezuzah
The word "Mezuzah" is Hebrew for "doorpost." It is also the term used for the little case that many Jews place on the right side of the entrance to their homes. A mezuzah may also be placed on the doorpost of any internal rooms of a home as well, with the exception of the bathrooms. One will also find a mezuzah on the entrances of synagogues and Jewish schools, as well as Jewish-owned businesses.
The Mezuzah contains a scroll, which if it is a kosher scroll, will contain a handwritten verse of the Shema (Deuteronomy 6:4~9) and the passage from Deuteronomy 11:13~21.. The Shema (which is Hebrew for "Hear"), is the biblical passage in which G~d commands us to keep His words in our minds and hearts by placing them on the doorposts of our homes. Because the first letter of the Shema is Shin, a Shin generally is found on the mezuzah.
In Askenazic tradition, the mezuzah is placed at an angle on the right side of the doorpost as one enters the room. Placing a mezuzah on a new home is a small family ceremony, called a Chanakkat HaBayit (which means the dedication of the home). The following blessing is recited before the mezuzah is affixed to the doorpost:
Barukh atah Adonai, Eloheinu, melekh ha'olam
Asher kidishanu b'mitz'votav v'tzivanu lik'bo'ah mezuzah.
Blessed are you, Lord, our G~d, sovereign of the universe
Who has sanctified us with His commandments and commanded us to affix a mezuzah
Every time one pass through a door with a mezuzah on it, one touch the mezuzah and then kiss the fingers that touched it, expressing love and respect for G~d and his mitzvot and reminding oneself of the mitzvot contained within them.
When a Jewish family moves, and a non-Jewish family moves into the home, the mezuzah should be removed. If a Jewish family moves into the home, then the mezuzah may remain on the doorpost.
The Mezuzah contains a scroll, which if it is a kosher scroll, will contain a handwritten verse of the Shema (Deuteronomy 6:4~9) and the passage from Deuteronomy 11:13~21.. The Shema (which is Hebrew for "Hear"), is the biblical passage in which G~d commands us to keep His words in our minds and hearts by placing them on the doorposts of our homes. Because the first letter of the Shema is Shin, a Shin generally is found on the mezuzah.
In Askenazic tradition, the mezuzah is placed at an angle on the right side of the doorpost as one enters the room. Placing a mezuzah on a new home is a small family ceremony, called a Chanakkat HaBayit (which means the dedication of the home). The following blessing is recited before the mezuzah is affixed to the doorpost:
Barukh atah Adonai, Eloheinu, melekh ha'olam
Asher kidishanu b'mitz'votav v'tzivanu lik'bo'ah mezuzah.
Blessed are you, Lord, our G~d, sovereign of the universe
Who has sanctified us with His commandments and commanded us to affix a mezuzah
Every time one pass through a door with a mezuzah on it, one touch the mezuzah and then kiss the fingers that touched it, expressing love and respect for G~d and his mitzvot and reminding oneself of the mitzvot contained within them.
When a Jewish family moves, and a non-Jewish family moves into the home, the mezuzah should be removed. If a Jewish family moves into the home, then the mezuzah may remain on the doorpost.
Sunday, June 6, 2010
Matzevah: Unveiling of the Tombstone
Matzevah is Hebrew for "tombstone" or "headstone." In Judaism, the tombstone is generally placed on the grave sometime after the burial. When the tombstone is placed on the grave, it generally done at a special unveiling ceremony. The dedication of the tombstone can be done at any time between Sheloshim, the first thirty days of mourning after the burial, and the anniversary of the death. The unveiling cannot take place during Pesach.
A cloth covering the tombstone is removed from in the presence of family and friends. A brief service at the dedication includes the reading of several psalms, often the 23rd Psalm, the Mourners' Kaddish, and the El Maleh Rachamim prayer.
The tombstone generally bears the Hebrew letters "pe" and "nun", which stands for "here lies buried." At the bottom of the tombstone, are the five Hebrew letters "tav", "nun", "tzadik", "bet", and "he." These letters stand for the phrase "May his/her sould be bound up in the bond of life eternal."
It is customary to leave a small stone on the tombstone. The origin of this custom is not known, but it may date back to Biblical times when bodies were buried beneath piles of stones. Today, the custom is a reminder that someone has visited the grave.
A cloth covering the tombstone is removed from in the presence of family and friends. A brief service at the dedication includes the reading of several psalms, often the 23rd Psalm, the Mourners' Kaddish, and the El Maleh Rachamim prayer.
The tombstone generally bears the Hebrew letters "pe" and "nun", which stands for "here lies buried." At the bottom of the tombstone, are the five Hebrew letters "tav", "nun", "tzadik", "bet", and "he." These letters stand for the phrase "May his/her sould be bound up in the bond of life eternal."
It is customary to leave a small stone on the tombstone. The origin of this custom is not known, but it may date back to Biblical times when bodies were buried beneath piles of stones. Today, the custom is a reminder that someone has visited the grave.
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