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JEWISH HOLIDAYS
Shalom,
Passover is probably the best known of the Jewish holidays, mostly because it ties in with Christian history (the Last Supper was apparently a Passover seder), and because a lot of its observances have been reinterpreted by Christians as Messianic and signs of Jesus.
Passover begins on the 15th day of the Jewish month of Nissan. It is the first of the three major festivals with both historical and agricultural significance (the other two are Shavu'ot and Sukkot). Agriculturally, it represents the beginning of the harvest season in Israel, but little attention is paid to this aspect of the holiday. The primary observances of Passover are related to the Exodus from Egypt after 400 years of slavery. This story is told in Exodus, Ch. 1-15. Many of the Passover observances are instituted in Chs. 12-15.
The name "Passover" refers to the fact that GOD "passed over" the houses of the Jews when he was slaying the firstborn of Egypt. In Hebrew, it is known as Pesach (that "ch" is pronounced as in the Scottish "loch"), which is based on the Hebrew root meaning "pass over". The holiday is also referred to as Chag he-Aviv (the Spring Festival), Chag ha-Matzoth (the Festival of Matzahs), and Zeman Herutenu (the Time of Our Freedom) (again, all with those Scottish "ch"s).
Probably the most significant observance related to Passover involves the removal of chametz (leaven; sounds like "hum it's" with that Scottish ch) from our homes. This commemorates the fact that the Jews leaving Egypt were in a hurry, and did not have time to let their bread rise. It is also a symbolic way of removing the "puffiness" (arrogance, pride) from our souls.
Chametz includes anything made from the five major grains (wheat, rye, barley, oats and spelt) that has not been completely cooked within 18 minutes after coming into contact with water. Traditional Jews of Ashkenazic background also avoid rice, corn, peanuts, and legumes (beans) as if they were chametz. All of these items have been used to make bread, thus use of them was prohibited to avoid any confusion. Such additional items are referred to as "kitniyos." They may not eat chametz during Passover; they may not even own it or derive benefit from it. They may not even feed it to their pets or cattle. All chametz, including utensils used to cook chametz, must either be disposed of or sold to a non-Jew.
The process of cleaning the home of all chametz in preparation for Passover is an enormous task. To do it right, you must spend several days scrubbing everything down, going over the edges of your stove and fridge with a toothpick and a Q-Tip, covering all surfaces that come in contact with foil or shelf-liner, etc., etc., etc. After the cleaning is completed, the morning before the seder, a formal search of the house for chametz is undertaken, and any remaining chametz is burned.
The grain product they eat during Passover is called matzah. Matzah is unleavened bread, made simply from flour and water and cooked very quickly. This is the bread that the Jews made for their flight from Egypt. They have come up with many inventive ways to use matzah; it is available in a variety of textures for cooking: matzah flour (finely ground), matzah meal (coarsely ground), matzah farfel (little chunks, used as a noodle substitute), and full-sized matzahs (about 10 inches square, a bread substitute).
The day before Passover is the fast of the firstborn, a minor fast for all firstborn males, commemorating the fact that the firstborn Jewish males in Egypt were not killed during the final plague.
On the first night of Passover (first two nights for traditional Jews outside Israel), they have a special family meal filled with ritual to remind them of the significance of the holiday. This meal is called a seder, from a Hebrew root word meaning "order." It is the same root from which we derive the word "siddur" (prayer book). There is a specific set of information that must be covered in a specific order. This is the seder. An overview of a traditional seder is included later in this page.
Passover lasts for seven days (eight days outside of Israel). The first and last days of the holiday (first two and last two outside of Israel) are days on which no work is permitted. Work is permitted on the intermediate days. These intermediate days on which work is permitted are referred to as Chol Ha-Mo'ed, as are the intermediate days of Sukkot.
The Passover Seder
The text of the Passover seder is written in a book called the Haggadah. The content of the seder can be summed up by the following Hebrew rhyme:
Kaddesh, Urechatz,
Karpas, Yachatz,
Maggid, Rachtzah,
Motzi Matzah,
Maror, Korech,
Shulchan Orech,
Tzafun, Barech,
Hallel, Nirtzah
Now, what does that mean?
1. Kaddesh: Sanctification
The word is derived from the Hebrew root Qof-Dalet-Shin, meaning holy. This is a blessing over wine in honor of the holiday. The wine is drunk, and a second cup is poured.
2. Urechatz: Washing
A washing of the hands without a blessing, in preparation for eating the Karpas.
3. Karpas: Vegetable
A vegetable (usually parsley) is dipped in salt water and eaten. The vegetable symbolizes the lowly origins of the Jewish people; the salt water symbolizes the tears shed as a result of their slavery. Parsley is a good vegetable to use for this purpose, because when you shake off the salt water, it looks like tears.
4. Yachatz: Breaking
One of the three matzahs on the table is broken. Part is returned to the pile, the other part is set aside for the afikomen (see below).
5. Maggid: The Story
A retelling of the story of the Exodus from Egypt and the first Passover. This begins with the youngest person asking The Four Questions, a set of questions about the proceedings designed to encourage participation in the seder. The Four Questions are also known as Mah Nishtanah (Why is it different?), which are the first words of the Four Questions.
The maggid is designed to satisfy the needs of four different types of people: the wise son, who wants to know the technical details; the wicked son, who excludes himself (and learns the penalty for doing so); the simple son, who needs to know the basics; and the son who is unable to ask, the one who doesn't even know enough to know what he needs to know.
At the end of the maggid, a blessing is recited over the second cup of wine and it is drunk.
6. Rachtzah: Washing
A second washing of the hands, this time with a blessing, in preparation for eating the matzah.
7. Motzi: Blessing over Grain Products
The ha-motzi blessing, a generic blessing for bread or grain products used as a meal, is recited over the matzah.
8. Matzah: Blessing over Matzah
A blessing specific to matzah is recited, and a bit of matzah is eaten.
9. Maror: Bitter Herbs
A blessing is recited over a bitter vegetable (usually raw horseradish; sometimes romaine lettuce), and it is eaten. This symbolizes the bitterness of slavery. The maror is eaten with charoses, a mixture of apples, nuts, cinnamon and wine, which symbolizes the mortar used by the Jews in building during their slavery.
10. Korech: The Sandwich
Rabbi Hillel was of the opinion that the maror should be eaten together with matzah and the paschal offering in a sandwich. In his honor, they eat some maror on a piece of matzah, with some charoses (Jews don't do animal sacrifice anymore, so there is no paschal offering).
11. Shulchan Orech: Dinner
A festive meal is eaten. There is no particular requirement regarding what to eat at this meal (except, of course, that chametz cannot be eaten). Among Ashkenazic Jews, gefilte fish and matzah ball soup are traditionally eaten at the beginning of the meal.
12. Tzafun: The Afikomen
The piece of matzah set aside earlier is eaten as "desert," the last food of the meal. Different families have different traditions relating to the afikomen. Some have the children hide it, while the parents have to either find it or ransom it back. Others have the parents hide it. The idea is to keep the children awake and attentive throughout the pre-meal proceedings, waiting for this part.
13. Barech: Grace after Meals
The third cup of wine is poured, and grace after meals is recited. This is similar to the grace that would be said on any Sabbath. At the end, a blessing is said over the third cup and it is drunk. The fourth cup is poured, including a cup set aside for the prophet Elijah, who is supposed to herald the Messiah, and is supposed to come on Passover to do this. The door is opened for a while at this point (supposedly for Elijah, but historically because Jews were accused of nonsense like putting the blood of Christian babies in matzah, and they wanted to show their Christian neighbors that they weren't doing anything unseemly).
14. Hallel: Praises
Several psalms are recited. A blessing is recited over the last cup of wine and it is drunk.
15. Nirtzah: Closing
A simple statement that the seder has been completed, with a wish that next year,they may celebrate Passover in Jerusalem (i.e., that the Messiah will come within the next year). This is followed by various hymns and stories.
List of Dates
Passover will begin on the following days on the American calendar:
April 17, 2003 (Jewish Year 5763)
April 6, 2004 (Jewish Year 5764)
April 24, 2005 (Jewish Year 5765)
April 13, 2006 (Jewish Year 5766)
April 3, 2007 (Jewish Year 5767)
April 20, 2008 (Jewish Year 5768)
CHANUKAH
Shalom, Chanukah, the Jewish festival of rededication, also known as the festival of lights, is an eight day festival beginning on the 25th day of the Jewish month of Kislev. Chanukah is probably one of the best known Jewish holidays, not because of any great religious significance, but because of its proximity to Christmas. Many non-Jews (and even many assimilated Jews!) think of this holiday as the Jewish Christmas, adopting many of the Christmas customs, such as elaborate gift-giving and decoration. It is bitterly ironic that this holiday, which has its roots in a revolution against assimilation and suppression of Jewish religion, has become the most assimilated, secular holiday on our calendar. The story of Chanukah begins in the reign of Alexander the Great. Alexander conquered Syria, Egypt and Palestine, but allowed the lands under his control to continue observing their own religions and retain a certain degree of autonomy. Under this relatively benevolent rule, many Jews assimilated much of Hellenistic culture, adopting the language, the customs, the dress, etc., in much the same way that Jews in America today blend into the secular American society. More than a century later, a successor of Alexander, Antiochus IV was in control of the region. He began to oppress the Jews severely, placing a Hellenistic priest in the Temple, massacring Jews, prohibiting the practice of the Jewish religion, and desecrating the Temple by requiring the sacrifice of pigs (a non-kosher animal) on the altar. Two groups opposed Antiochus: a basically nationalistic group led by Mattathias the Hasmonean and his son Judah Maccabee, and a religious traditionalist group known as the Chasidim, the forerunners of the Pharisees (no direct connection to the modern movement known as Chasidism). They joined forces in a revolt against both the assimilation of the Hellenistic Jews and oppression by the Selucid Greek government. The revolution succeeded and the Temple was rededicated. According to tradition as recorded in the Talmud, at the time of the rededication, there was very little oil left that had not been defiled by the Greeks. Oil was needed for the menorah (candelabrum) in the Temple, which was supposed to burn throughout the night every night. There was only enough oil to burn for one day, yet miraculously, it burned for eight days. An eight day festival was declared to commemorate this miracle. Note that the holiday commemorates the miracle of the oil, not the military victory: Jews do not glorify war. Chanukah is not a very important religious holiday. The holiday's religious significance is far less than that of Rosh Hashanah, Yom Kippur, Sukkot, Passover, and Shavu'ot. It is roughly equivalent to Purim in significance, and you won't find many non-Jews who have even heard of Purim! Chanukah is not mentioned in Jewish scripture; the story is related in the book of Maccabbees, which Jews do not accept as scripture. The only religious observance related to the holiday is the lighting of candles. The candles are arranged in a candelabrum called a menorah that holds nine candles: one for each night, plus a shammus (servant) at a different height. On the first night, one candle is placed at the far right. The shammus candle is lit and three berakhot (blessings) are recited: l'hadlik neir (a general prayer over candles), she-asah nisim (a prayer thanking GOD for performing miracles for our ancestors at this time), and she-hekhianu (a general prayer thanking GOD for allowing us to reach this time of year). The first candle is then lit using the shammus candle, and the shammus candle is placed in its holder. The candles are allowed to burn out on their own after a minimum of 1/2 hour. Each night, another candle is added from right to left (like the Hebrew language). Candles are lit from left to right (because you pay honor to the newer thing first). Because of the law prohibiting the lighting of a fire on Shabbat, Chanukah candles are lit before the Shabbat candles on Friday night, and they are lit after Havdalah on Saturday night. The following blessings are said: Blessed are You, our God, Creator of time and space, who enriches our lives with holiness, commanding us to kinkle the Chanukah lights. Baruch atah adonai eloheinu melech ha'olam asher kid'shanu b'mitzvotav v'tzivanu l'hadlik neir shel Chanukah. Baruch atah adonai eloheinu melech ha'olam she'asah nisim la'avoteinu bayamim haheim baz'man hazeh. On the first night, the Shehecheyanu is also recited. Why the shammus candle? The Chanukah candles are for pleasure only; They are not allowed to use them for any productive purpose. They keep an extra one around (the shammus), so that if they need to do something useful with a candle, they don't accidentally use the Chanukah candles. The shammus candle is at a different height so that it is easily identified as the shammus. It is traditional to eat fried foods on this holiday, because of the significance of oil to the holiday. Among Ashkenazic Jews, this usually includes latkes (pronounced "lot-kuhs" or "lot-keys" depending on where your grandmother comes from. Pronounced "potato pancakes".) Gift-giving is not a traditional part of the holiday, but has been added in places where Jews have a lot of contact with Christians, as a way of dealing with their children's jealousy of their Christian friends. The only traditional gift of the holiday is "gelt," small amounts of money. Another tradition of the holiday is playing dreidel, a gambling game played with a square top. Most people play for matchsticks, pennies, M&Ms or chocolate coins. A dreidel is marked with the following four Hebrew letters: Nun, Gimmel, Heh and Shin. This supposedly stands for the Hebrew phrase "nes gadol hayah sham," a great miracle happened there. Actually, it stands for the Yiddish words nit (nothing), gantz (all), halb (half) and shtell (put), which is the rules of the game! There are some variations in the way people play the game, one way is that everyone puts in one coin. A person spins the dreidel. On Nun, nothing happens; on Gimmel (or, as called by many kids, "gimme !"), you get the whole pot; on Heh, you get half of the pot; and on Shin, you put one in. When the pot is empty, everybody puts one in. Keep playing until one person has everything. Then redivide it, because nobody likes a poor winner. A traditional song of this holiday is "Maoz Tzur," better known to Christians as "Rock of Ages" (the tune is the same as one of the more popular ones; the Christian translation takes substantial liberties). List of Dates Chanukah will begin on the following days on the American calendar: December 20, 2003 (Jewish Year 5764) December 8, 2004 (Jewish Year 5765) December 26, 2005 (Jewish Year 5756) December 16, 2006 (Jewish Year 5757) December 5, 2007 (Jewish Year 5758)
ROSH HASHANAH
Shalom, Rosh Hashanah occurs on the first and second days of Tishri. In Hebrew, Rosh Hashanah means, literally, "head of the year" or "first of the year." Rosh Hashanah is commonly known as the Jewish New Year. This name is somewhat deceptive, because there is little similarity between Rosh Hashanah, one of the holiest days of the year, and the American midnight drinking bash and daytime football game. There is, however, one important similarity between the Jewish New Year and the American one: Many Americans use the New Year as a time to plan a better life, making "resolutions." Likewise, the Jewish New Year is a time to begin introspection, looking back at the mistakes of the past year and planning the changes to make in the new year. More on this concept at Days of Awe. The name "Rosh Hashanah" is not used in the Bible to discuss this holiday. The Bible refers to the holiday as Yom Ha-Zikkaron (the day of remembrance) or Yom Teruah (the day of the sounding of the shofar). The holiday is instituted in Leviticus 23:24-25. The Shofar is a ram's horn which is blown somewhat like a trumpet. One of the most important observances of this holiday is hearing the sounding of the Shofar in the synagogue. A total of 100 notes are sounded each day. There are four different types of Shofar notes: tekiah, a 3 second sustained note; shevarim, three 1-second notes rising in tone, teruah, a series of short, staccato notes extending over a period of about 3 seconds; and tekiah gedolah (literally, "big tekiah"), the final blast in a set, which lasts 10 seconds minimulli. The Bible gives no specific reason for this practice. One that has been suggested is that the Shofar's sound is a call to repentance. Another that is based in scripture is that the sound of the Shofar is similar to the sound of GOD's voice and that when it is blown the demons scatter in fear. The Shofar is not blown if the holiday falls on a Sabbath. No work is permitted on Rosh Hashanah. Another popular observance during this holiday is eating apples dipped in honey, a symbol of their wish for a sweet new year. They also dip bread in honey (instead of the usual practice of sprinkling salt on it) at this time of year for the same reason. Another popular practice of the holiday is Tashlikh ("casting off"). They walk to flowing water, such as a creek or river, on the afternoon of the first day and empty their pockets into the river, symbolically casting off their sins. This practice is not discussed in the Bible, but is a long-standing custom. Religious services for the holiday focus on the concept of GOD's sovereignty. The common greeting at this time is L'shanah tovah ("for a good year"). This is a shortening of "L'shanah tovah tikatev v'taihatem" (or to women, "L'shanah tovah tikatevi v'taihatemi"), which means "May you be inscribed and sealed for a good year." More on that concept at Days of Awe. You may notice that the Bible speaks of Rosh Hashanah as occurring on the first day of the seventh month. The first month of the Jewish calendar is Nissan, occurring in March and April. Why, then, does the Jewish "new year" occur in Tishri, the seventh month? Judaism has several different "new years," a concept which may seem strange at first, but think of it this way: the American "new year" starts in January, but the new "school year" starts in September, and many businesses have "fiscal years" that start at various times of the year. In Judaism, Nissan 1 is the new year for the purpose of counting the reign of kings and months on the calendar, Elul 1 (in August) is the new year for the tithing of animals, Shevat 15 (in February) is the new year for trees (determining when first fruits can be eaten, etc.), and Tishri 1 (Rosh Hashanah) is the new year for years (when we increase the year number. Sabbatical and Jubilee years begin at this time). List of Dates Rosh Hashanah will begin on the following days on the American calendar: September 27, 2003 (Jewish year 5764) September 16, 2004 (Jewish year 5765) October 4, 2005 (Jewish year 5766) September 23, 2006 (Jewish year 5767) September 13, 2007 (Jewish year 5768) September 30, 2008 (Jewish year 5769)
YOM KIPPUR
Shalom, Yom Kippur is probably the most important holiday of the Jewish year. Many Jews who do not observe any other Jewish custom will refrain from work, fast and/or attend synagogue services on this day. Yom Kippur occurs on the 10th day of Tishri. The holiday is instituted at Leviticus 23:26 et seq. The name "Yom Kippur" means "Day of Atonement," and that pretty much explains what the holiday is. It is a day set aside to "afflict the soul," to atone for the sins of the past year. In Days of Awe, They believe there are "books" in which GOD inscribes all of our names. On Yom Kippur, the judgment entered in these books is sealed. This day is, essentially, your last appeal, your last chance to change the judgment, to demonstrate your repentance and make amends. As I noted in Days of Awe, Yom Kippur atones only for sins between man and GOD, not for sins against another person. To atone for sins against another person, they must first seek reconciliation with that person, righting the wrongs they committed against them if possible. That must all be done before Yom Kippur. Yom Kippur is a complete Sabbath; no work can be performed on that day. It is well-known that they are supposed to refrain from eating and drinking (even water) on Yom Kippur. It is a complete, 25-hour fast beginning before sunset on the evening before Yom Kippur and ending after nightfall on the day of Yom Kippur. The Talmud also specifies additional restrictions that are less well-known: washing and bathing, anointing one's body (with cosmetics, deodorants, etc.), wearing leather shoes (Orthodox Jews routinely wear canvas sneakers under their dress clothes on Yom Kippur), and engaging in sexual relations are all prohibited on Yom Kippur. As always, any of these restrictions can be lifted where a threat to life or health is involved. In fact, children under the age of nine and women in childbirth (from the time labor begins until three days after birth) are not permitted to fast, even if they want to. Older children and women from the third to the seventh day after childbirth are permitted to fast, but are permitted to break the fast if they feel the need to do so. People with other illnesses should consult a physician and a rabbi for advice. Most of the holiday is spent in the synagogue, in prayer. In Orthodox synagogues, services begin early in the morning (8 or 9 AM) and continue until about 3 PM. People then usually go home for an afternoon nap and return around 5 or 6 PM for the afternoon and evening services, which continue until nightfall. The services end at nightfall, with the blowing of the tekiah gedolah, a long blast on the Shofar. See Rosh Hashanah for more about the Shofar and its characteristic blasts. It is customary to wear white on the holiday, which symbolizes purity and calls to mind the promise that their sins shall be made as white as snow (Is. 1:1). This is also where the concept of a bride wearing white in the wedding to symbloize her purity is derived from. Some people wear a kittel, the white robe in which the dead are buried. Yom Kippur has its own candlelighting blessing. If the holy day coincides with Shabbat. Baruch atah adonai eloheinu melech ha'olam asher kid'shanu b'mitzvotav v'tzivanu l'hadlik neir shel (shabbat v'shel) you hakippurim. After the candles are lit, the Shehecheyanu prayer is recited. The evening service that begins Yom Kippur is commonly known as Kol Nidre, named for the prayer that begins the service. "Kol nidre" means "all vows," and in this prayer, they ask GOD to annul all personal vows they may make in the next year. It refers only to vows between the person making them and GOD, such as "If I pass this test, I'll pray every day for the next 6 months!" This prayer has often been held up by anti-Semites as proof that Jews are untrustworthy (they do not keep their vows), and for this reason the Reform movement removed it from the liturgy for a while. In fact, the reverse is true: they make this prayer because they take vows so seriously that they consider themselves bound even if they make the vows under duress or in times of stress when they are not thinking straight. This prayer gave comfort to those who were converted to CHRISTianity by torture in various inquisitions, yet felt unable to break their vow to follow CHRISTianity. In recognition of this history, the Reform movement restored this prayer to its liturgy. There are many additions to the regular liturgy. Perhaps the most important addition is the confession of the sins of the community, which is inserted into the Shemoneh Esrei (Amidah) prayer. Note that all sins are confessed in the plural (we have done this, we have done that), emphasizing communal responsibility for sins. There are two basic parts of this confession: Ashamnu, a shorter, more general list (we have been treasonable, we have been aggressive, we have been slanderous...), and Al Chet, a longer and more specific list (for the sin we sinned before you forcibly or willingly, and for the sin we sinned before you by acting callously...) Frequent petitions for forgiveness are interspersed in these prayers. There's also a catch-all confession: "Forgive us the breach of positive commands and negative commands, whether or not they involve an act, whether or not they are known to us." It is interesting to note that these confessions do not specifically address the kinds of ritual sins that some people think are the be-all-and-end-all of Judaism. There is no "for the sin we have sinned before you by eating pork, and for the sin we have sinned against you by driving on Shabbat" (though obviously these are implicitly included in the catch-all). The vast majority of the sins enumerated involve mistreatment of other people, most of them by speech (offensive speech, scoffing, slander, talebearing, and swearing falsely, to name a few). These all come into the category of sin known as "lashon ha-ra" (lit: the evil tongue), which is considered a very serious sin in Judaism. The concluding service of Yom Kippur, known as Ne'ilah, is one unique to the day. It usually runs about 1 hour long. The ark (a cabinet where the scrolls of the Torah are kept) is kept open throughout this service, thus you must stand throughout the service. There is a tone of desperation in the prayers of this service. The service is sometimes referred to as the closing of the gates; think of it as the "last chance" to get in a good word before the holiday ends. The service ends with a very long blast of the Shofar. See Rosh Hashanah for more about the Shofar and its characteristic blasts. After Yom Kippur, one should begin preparing for the next holiday, Sukkot, which begins five days later. List of Dates Yom Kippur will occur on the following days on the Gregorian (CHRISTian) calendar: October 6, 2003 (Jewish Year 5764) September 25, 2004 (Jewish Year 5765) October 13, 2005 (Jewish Year 5766) October 2, 2006 (Jewish Year 5767) September 22, 2007 (Jewish Year 5768) October 9, 2008 (Jewish Year 5769)
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