Every year, Beth El celebrates the cycle of the Jewish holidays, taking us from Rosh Hashanah to the giving of Torah on Shavuot and beyond. We gather for Torah study and lunch in the sukkah during the holiday of Sukkot. We dance and sing in the sanctuary on Simchat Torah. And from Hanukah to Purim to Pesach the Jewish holidays connect us to Beth El, to our rich heritage, all the while bringing fresh opportunities to grow and rejoice together as a community.
Rosh Hashanah (literally, "Head of the Year") is the Jewish New Year, which marks the beginning of a 10-day period of prayer, self-examination and repentance. This period, known as the Yamim Noraim (Days of Awe or High Holy Days), is widely observed by Jews throughout the world, many with prayer and reflection in a synagogue. There also are several holiday rituals observed at home.
Rosh HaShanah is celebrated on the first day of the Hebrew month of Tishrei, which—because of differences in the solar and lunar calendar—corresponds to September or October on the secular calendar. Customs associated with the holiday include sounding the shofar, eating a round challah, and tasting apples and honey to represent a sweet New Year.
Yom Kippur means "Day of Atonement" and refers to the annual Jewish observance of fasting, prayer and repentance. Part of the High Holidays, which also includes Rosh HaShanah, Yom Kippur is considered the holiest day on the Jewish calendar. In three separate passages in the Torah, the Jewish people are told, "the tenth day of the seventh month is the Day of Atonement. It shall be a sacred occasion for you: You shall practice self-denial."(Leviticus 23:27). Fasting is seen as fulfilling this biblical commandment. The Yom Kippur fast also enables us to put aside our physical desires to concentrate on our spiritual needs through prayer, repentance and self-improvement.
Yom Kippur is the moment in Jewish time when we dedicate our mind, body, and soul to reconciliation with God, our fellow human beings, and ourselves. We are commanded to turn to those whom we have wronged first, acknowledging our sins and the pain we might have caused. At the same time, we must be willing to forgive and to let go of certain offenses and the feelings of resentment they provoked in us. On this journey we are both seekers and givers of pardon. Only then can we turn to God and ask for forgiveness: “And for all these, God of forgiveness, forgive us, pardon us, and grant us atonement.”
Sukkot, a Hebrew word meaning "booths" or "huts," refers to the Jewish festival of giving thanks for the fall harvest. It also commemorates the 40 years of Jewish wandering in the desert after the giving of the Torah atop Mt. Sinai. Sukkot is celebrated five days after Yom Kippur on the 15th of the month of Tishrei, and is marked by several distinct traditions. One, which takes the commandment to dwell in booths literally, is to erect a sukkah, a small, temporary booth or hut. Sukkot (in this case, the plural of sukkah) are commonly used during the seven-day festival for eating, entertaining and even for sleeping.
Sukkot also called Z’man Simchateinu (Season of Our Rejoicing), is the only festival associated with an explicit commandment to rejoice. A final name for Sukkot is Chag HaAsif, (Festival of the Ingathering), representing a time to give thanks for the bounty of the earth during the fall harvest.
Immediately following Sukkot, we celebrate Sh'mini Atzeret and Simchat Torah, a fun-filled day during which we celebrate the completion of the annual reading of the Torah and affirm Torah as one of the pillars on which we build our lives. As part of the celebration, the Torah scrolls are taken from the ark and carried or danced around the synagogue seven times. During the Torah service, the concluding section of the fifth book of the Torah, D’varim (Deuteronomy), is read, and immediately following, the opening section of Genesis, or B'reishit as it is called in Hebrew, is read. This practice represents the cyclical nature of the relationship between the Jewish people and the reading of the Torah.
Hanukah (alternately spelled Chanukah), meaning "dedication" in Hebrew, refers to the joyous eight-day celebration during which Jews commemorate the victory of the Maccabees over the armies of Syria in 165 B.C.E. and the subsequent liberation and "rededication" of the Temple in Jerusalem. The modern home celebration of Hanukah centers around the lighting of the hanukkiyah, a special menorah for Hanukah; foods prepared in oil including latkes (potato pancakes) and sufganiyot (jelly doughnuts); and special songs and games.
Tu BiSh'vat or the "New Year of the Trees" is Jewish Arbor Day. The holiday is observed on the 15th (tu) of the Hebrew month of Sh'vat. Scholars believe that originally Tu BiSh'vat was an agricultural festival, marking the emergence of spring. In the 17th century, Kabbalists created a ritual for Tu BiSh'vat that is similar to a Passover seder. Today, many Jews hold a modern version of the Tu BiSh'vat seder each year. The holiday also has become a tree-planting festival in Israel, in which Israelis and Jews around the world plant trees in honor or in memory of loved ones and friends.
Purim is celebrated with a public reading—usually in the synagogue—of the Book of Esther (Megillat Esther), which tells the story of the holiday. Under the rule of King Ahashverosh, Haman, the king's prime minister, plots to exterminate all of the Jews of Persia. His plan is foiled by Queen Esther and her cousin Mordechai, who ultimately save the Jews of Persia from destruction. The reading of themegillah typically is a rowdy affair, punctuated by booing and noise-making when Haman's name is read aloud.
Purim is an unusual holiday in many respects. First, Esther is the only biblical book in which God is not mentioned. Second, Purim, like Hanukkah, traditionally is viewed as a minor festival, but elevated to a major holiday as a result of the Jewish historical experience. Over the centuries, Haman became the embodiment of every anti-Semite in every land where Jews were oppressed. The significance of Purim lies not so much in how it began, but in what it has become: a thankful and joyous affirmation of Jewish survival against all odds.
Pesach, known as Passover in English, is a major Jewish spring festival, commemorating the Exodus from Egypt over 3,000 years ago. The ritual observance of this holiday centers around a special home service called the seder (meaning "order") and a festive meal; the prohibition ofchametz (leaven); and the eating of matzah (an unleavened bread). On the fifteenth day of Nisan in the Hebrew calendar, Jews gather with family and friends in the evening to read from a book called the haggadah, meaning "telling," which contains the order of prayers, rituals, readings and songs for the Passover seder. Today, the holiday is a celebration of freedom and family.
Yom HaShoah, also known as Holocaust Remembrance Day, occurs on the 27th of Nisan. Shoah, which means catastrophe or utter destruction in Hebrew, refers to the atrocities that were committed against the Jewish people during World War II. This is a memorial day for those who died in theShoah. The Shoah is also known as the Holocaust, from a Greek word meaning "sacrifice by fire."
Yom HaShoah/Yom HaZikaron
Since the establishment of the State of Israel, four new holidays have been added to the Jewish calendar - Yom HaShoah (Holocaust Remembrance Day), Yom HaZikaron (Memorial Day), Yom HaAtzmaut (Independence Day), and Yom Yerushalayim (Jerusalem Day). In Israel, these holidays are observed as national holidays.
The Israeli Knesset established the day before Yom HaAtzmaut as Yom HaZikaron, a Memorial Day for soldiers who lost their lives fighting in the War of Independence and in other subsequent battles.
Yom HaAtzmaut, Israeli Independence Day, marks the establishment of the modern state of Israel in 1948. It is observed on or near the 5th of Iyar in the Hebrew calendar, which usually falls in April.
Lag Ba'Omer is a festive minor holiday that falls during the seven weeks between Passover and Shavuot (usually in May or June on the Gregorian calendar). This period of time is known as the Omer. An omer is an ancient Hebrew measure of grain, amounting to about 3.6 liters. Biblical law forbade any use of the new barley crop until after an omer was brought as an offering to the Temple in Jerusalem. The Book of Leviticus (23:15-16) also commanded: "And from the day on which you bring the offering…you shall count off seven weeks. They must be complete." This commandment led to the practice of the Sefirat Ha'omer, or the 49 days of the "Counting of the Omer,” which begins on the second day of Passover and ends on Shavuot. Lag BaOmer is a shorthand way of saying “the 33rd day of the Omer”.
Shavuot is the Hebrew word for “weeks” and refers to the Jewish festival marking the giving of the Torah at Mount Sinai, which occurs seven weeks after Passover. Shavuot, like many other Jewish holidays, began as an ancient agricultural festival that marked the end of the spring barley harvest and the beginning of the summer wheat harvest. In ancient times, Shavuot was a pilgrimage festival during which Israelites brought crop offerings to the Temple in Jerusalem. Today, it is a celebration of Torah, education, and actively choosing to participate in Jewish life.
Tishah B'Av, observed on the 9th (tishah) of the Hebrew month of Av, is a day of mourning the destruction of both ancient Temples in Jerusalem. In contrast to traditional streams of Judaism, liberal Judaism never has assigned a central religious role to the ancient Temple. Therefore, mourning the destruction of the Temple may not be particularly meaningful to liberal Jews. In modern times, Jews understand Tishah B'Av as a day to remember many tragedies that have befallen the Jewish people throughout history.
Traditionally, Tishah B'Av is the darkest of all days, a time set aside for fasting and mourning the destruction of both ancient Temples in Jerusalem. As on Yom Kippur, the fast extends from sundown until the following sundown. In the synagogue, the Book of Lamentations is chanted, as are kinot, which are dirges written during the Middle Ages. Sitting on low stools, a custom associated with mourning the dead, Jews read sections of the books of Jeremiah and Job, as well as passages from the Bible and the Talmud that deal with the Temples' destruction in 586 B.C.E. and 70 C.E.
Many traditional Jews begin a period of semi-mourning three weeks before Tishah B’Av on the 17th of the Hebrew month of Tamuz. It was supposedly on this day in 586 B.C.E. that the Babylonians first made an incursion into the Temple in Jerusalem. Beginning on this date, traditional Jews refrain from holding weddings, festive celebrations, or cutting their hair. The mourning intensifies on the first of Av with no meat or wine consumed, no new clothing purchased, and no shaving allowed. On the evening before Tishah B’Av, a 24-hour fast begins, and in synagogue services, the Book of Lamentations is chanted.
For most liberal Jews, Tishah B'Av has faded in importance as a ritual observance, as the rebuilding of a central Temple in Jerusalem has lost its priority and significance in modern times. Although historians dispute the fact that both Temples were destroyed on this day, Tishah B’Av has become a symbol of Jewish suffering and loss. Over the centuries, other tragic events have come to be commemorated on this day, including the brutal massacres of the Crusades, the Jewish expulsion from Spain, and the Holocaust. Today, Tishah B’Av stands as a day to reflect on the suffering that still occurs in our world.
Jewish penitential poems and prayers, especially those said in the period leading up to the High Holidays, and on Fast Days. God's Thirteen Attributes of Mercy are a central theme throughout these prayers.
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