Synagogue

Prev | Table of Contents | Next The Temple Synagogues, Shuls, and Temples Level:  Intermediate Throughout this site, we have used the word "synagogue" to refer to the Jewish equivalent of a church.  There are actually several different terms for a Jewish house of worship, and you can tell a lot about people by the terms they use. The Orthodox and Chasidim typically use the word "shul", which is Yiddish.  The Hebrew term for it is "beit kenesset" which means house of assembly. Conservative Jews usually use the word "synagogue". Reform Jews use the word "temple", because they consider every one of their meeting places to be equivalent to the Temple. For reasons that will become clear below, the use of the word "temple" to describe modern houses of prayer offends some traditional Jews.  The word "shul", on the other hand, is unfamiliar to many modern Jews.  When in doubt, the word "synagogue" is the best bet, because everyone knows what it means, and we have never known anyone to be offended by it. The synagogue is the center of Jewish religious life.  At a minimum, it is the place where Jews come together for community prayer.  In addition, it is usually the place where children receive their religious education.  Most synagogues have a social hall for religious and non-religious functions.  Many synagogues also have a Beit Midrash (house of study), a library of sacred Jewish texts for members of the community to study. The Temple When we speak of The Temple, we speak of the place in Jerusalem that was the center of Jewish religion from the time of Solomon to its destruction by the Romans in 70 C.E. This was the one and only place where sacrifices and certain other religious rituals were performed.  It was partially destroyed at the time of the Babylonian Exile and rebuilt.  The rebuilt temple was known as the Second Temple.  The famous Wailing Wall is the western retaining wall of the Temple Mount, and is as close to the site of the original Sanctuary as Jews can go today.  The site of The Temple is currently occupied by a Moslem Mosque. Traditional Jews believe that The Temple will be rebuilt when the Mashiach comes.  They eagerly await that day and pray for it continually. "Modern" Jews, on the other hand, reject the idea of rebuilding the Temple and resuming sacrifices.  They call their houses of prayer "temples", believing that such houses of worship are the only temples we need, the only temples we will ever have, and are equivalent to the Temple in Jerusalem.  This idea is very offensive to some traditional Jews, which is why you should be very careful when using the word Temple to describe a Jewish place of worship. Prev | Table of Contents | Next Got a question or comment? 

Rabbi

Prev | Table of Contents | Next Rabbi | Chazzan | Kohein | Levi | Tzaddik Rabbis, Priests, and Other Functionaries Level:  Intermediate Rabbi A rabbi is not a priest, neither in the Jewish sense of the term nor in the Christian sense of the term.  In the Christian sense of the term, a priest is a person with special authority to perform certain sacred rituals.  A rabbi, on the other hand, has no more authority to perform rituals than any other adult male member of the Jewish community.  In the Jewish sense of the term, a priest (kohein) is a descendant of Aaron, charged with performing various rites in the Temple in connection with religious rituals and sacrifices.  Although a kohein can be a rabbi, a rabbi is not required to be a kohein. A rabbi is simply a teacher, a person sufficiently educated in halakhah (Jewish law) and tradition to instruct the community and to answer questions and resolve disputes regarding halakhah.  When a person has completed the necessary course of study, he is given a written document known as a semikhah, which confirms his authority to make such decisions. When we speak generally of things that were said or decided by "the rabbis" or "the sages", we are speaking of matters that have been generally agreed upon by authoritative Jewish scholars over the centuries.  When we speak of rabbinical literature, we speak of the writings of the great rabbis on a wide variety of subjects. Since the destruction of the Temple, the role of the kohanim has diminished, and rabbis have taken over the spiritual leadership of the Jewish community.  In this sense, the rabbi has much the same role as a Protestant minister, ministering to the community, leading community religious services, and dealing with many of the administrative matters related to the synagogue. However, it is important to note that the rabbi's status as rabbi does not give him any special authority to conduct religious services.  Any Jew sufficiently educated to know what he is doing can lead a religious service, and a service led by such a Jew is every bit as valid as a service led by a rabbi.  It is not unusual for a community to be without a rabbi, or for Jewish services to be conducted without a rabbi. Chazzan A chazzan (cantor) is the person who leads the congregation in prayer.  A professional chazzan is generally a person with a well-trained and pleasing voice, because much of the Jewish religious service is sung, but the primary qualifications for the job are good moral character and thorough knowledge of the prayers and melodies.  Larger congregations may hire a professional chazzan.  In smaller congregations, the rabbi frequently acts as chazzan, but any person can fill the role. Kohein The kohanim are the descendants of Aaron, chosen by God at the time of the incident with the Golden Calf to perform certain sacred work, particularly in connection with the animal sacrifices and the rituals related to the Temple.  After the destruction of the Temple, the role of the kohanim diminished significantly in favor of the rabbis; however, we continue to keep track of kohein lineage. Kohanim are customarily given the first aliyah (i.e., opportunity to recite a blessing over the Torah reading and read from it) on the Sabbath and other days when the Torah is read in public, which is considered an honor.  They are also required to recite a special blessing (Numbers 6,24-26) over the congregation in every morning prayer and in additional prayers. The term "Kohein" is the source of the common Jewish surname "Cohen", but not every Cohen is a Kohein and not every Kohein is named Cohen. Levi The entire tribe of Levi was set aside to perform certain duties in connection with the Temple.  As with the Kohanim, their importance was drastically diminished with the destruction of the Temple, but we continue to keep track of their lineage.  Levites are given the second aliyah on the Sabbath (i.e., the second opportunity to recite a blessing over the Torah reading), which is considered an honor. Tzaddik Chasidic communities are led by a leader with special, mystical power called a "tzaddik" (literally, righteous one).  A tzaddik is also called a rebbi, which is sometimes translated "grand rabbi".  The position is usually hereditary.  A tzaddik has the final word over every decision in a chasid's life. Prev | Table of Contents | Next Got a question or comment? 

Torah Readings in Weekly

Prev | Table of Contents | Next Table of Weekly Parashiyot | Table of Special Parashiyot Weekly Torah Readings Level:  Intermediate Each week in synagogue, we read (or, more accurately, chant, because it is sung) a passage from the Torah.  This passage is referred to as a parashah.  The first parashah, for example, is Parashat Bereishit, which covers from the beginning of Genesis to the story of Noah.  There are 54 parashahs (parashiyot), one for each week of a leap year, so that in the course of a year, we read the entire Torah (Genesis to Deuteronomy) in our services.  During non-leap years, there are 50 weeks, so some of the shorter portions are doubled up.  We reach the last portion of the Torah around a holiday called Simchat Torah (Rejoicing in the Law), which occurs in September or October, a few weeks after Rosh Hashanah (Jewish New Year).  On Simchat Torah, we read the last portion of the Torah, and proceed immediately to the first paragraph of Genesis, showing that the Torah is a circle, and never ends. In the synagogue service, the weekly parashah is followed by a passage from the prophets, which is referred to as a haftarah.  Contrary to common misconception, "haftarah" does not mean "half-Torah".  The word comes from a Hebrew root meaning end or conclusion.  Usually, the haftarah portion is no longer than one chapter, and has some relation to the Torah portion of the week. The Torah and haftarah readings are performed with great ceremony:  the Torah is paraded around the room before it is brought to rest on the bimah (podium).  The reading is divided up into portions, and various members of the congregation have the honor of reciting blessings over a portion of the reading and doing the reading.  This honor is referred to as an "aliyah" (literally, ascension). The first aliyah of any day's reading is customarily reserved for a kohein, the second for a Levite, and priority for subsequent aliyoth is given to people celebrating major life events, such as marriage or the birth of a child.  In fact, a Bar Mitzvah was originally nothing more than the first aliyah of a boy who had reached the age to be permitted by custom such an honor (the Torah permits children to take an aliyah and to read, just like adults, and in Yemenite congregations most six-year-olds already can take an aliyah and read for themselves). Celebrants of life events are customarily given the last aliyah, which includes blessings on the last part of the Torah reading as well as several blessings of the haftarah reading.  The person given this honor is referred to as the "maftir", from the same root as haftarah, meaning the one who concludes. For more information about services, see Jewish Liturgy. Jewish scriptures are sometimes bound in a form that corresponds to this division into weekly readings.  Scriptures bound in this way are generally referred to as a chumash.  The word "chumash" comes from the Hebrew word meaning five, and refers to the five books of the Torah.  Sometimes, the word chumash simply refers to a collection of the five books of the Torah.  But often, a chumash contains the entire first five books, divided up by the weekly parashiyot, with the haftarah portion inserted after each week's parashah.   Table of Weekly Parashiyot Below is a table of the regular weekly scriptural readings.  Haftarot in parentheses indicate Sephardic ritual where it differs from Ashkenazic.  There are other variations on the readings for Yemenites (and others), but these are the most commonly used ones.  If you want to know the reading for this week, check the Current Calendar. There are alternative and additional special readings for certain holidays and other special days, listed in a separate table below. Parashah Torah Haftarah Bereishit Genesis 1,1-6,8 Isaiah 42,5-43,10 (Isaiah 42,5-21) Noach Genesis 6,9-11,32 Isaiah 54,1-55,5 (Isaiah 54,1-10) Lekh Lekha Genesis 12,1-17,27 Isaiah 40,27-41,16 Vayeira Genesis 18,1-22,24 2 Kings 4,1-37 (2 Kings 4,1-23) Chayei Sarah Genesis 23,1-25,18 1 Kings 1,1-31 Toldot Genesis 25,19-28,9 Malachi 1,1-2,7 Vayeitzei Genesis 28,10-32,3 Hosea 12,13-14,10 (Hosea 11,7-12,12) Vayishlach Genesis 32,4-36,43 Hosea 11,7-12,12 (Obadiah 1,1-21) Vayyeshev Genesis 37,1-40,23 Amos 2,6-3,8 Miqeitz Genesis 41,1-44,17 1 Kings 3,15-4,1 Vayigash Genesis 44,18-47,27 Ezekiel 37,15-28 Vayechi Genesis 47,28-50,26 1 Kings 2,1-12 Shemot Exodus 1,1-6,1 Isaiah 27,6-28,13; 29,22-23 (Jeremiah 1,1-2,3) Va'eira Exodus 6,2-9,35 Ezekiel 28,25-29,21 Bo Exodus 10,1-13,16 Jeremiah 46,13-28 Beshalach Exodus 13,17-17,16 Judges 4,4-5,31 (Judges 5,1-31) Yitro Exodus 18,1-20,23 Isaiah 6,1-7,6; 9,5-6 (Isaiah 6,1-13) Mishpatim Exodus 21,1-24,18 Jeremiah 34,8-22; 33,25-26 Terumah Exodus 25,1-27,19 1 Kings 5,26-6,13 Tetzaveh Exodus 27,20-30,10 Ezekiel 43,10-27 Ki Tisa Exodus 30,11-34,35 1 Kings 18,1-39 (1 Kings 18,20-39) Vayaqhel Exodus 35,1-38,20 1 Kings 7,40-50 (1 Kings 7,13-26) Pequdei Exodus 38,21-40,38 1 Kings 7,51-8,21 (1 Kings 7,40-50) Vayiqra Leviticus 1,1-5,26 Isaiah 43,21-44,23 Tzav Leviticus 6,1-8,36 Jeremiah 7,21-8,3; 9,22-23 Shemini Leviticus 9,1-11,47 2 Samuel 6,1-7,17 (2 Samuel 6,1-19) Tazria Leviticus 12,1-13,59 2 Kings 4,42-5,19 Metzora Leviticus 14,1-15,33 2 Kings 7,3-20 Acharei Leviticus 16,1-18,30 Ezekiel 22,1-16 Qedoshim Leviticus 19,1-20,27 Amos 9,7-15 (Ezekiel 20,2-20) Emor Leviticus 21,1-24,23 Ezekiel 44,15-31 Behar Leviticus 25,1-26,2 Jeremiah 32,6-27 Bechuqotai Leviticus 26,3-27,34 Jeremiah 16,19-17,14 Bamidbar Numbers 1,1-4,20 Hosea 2,1-22 Nasso Numbers 4,21-7,89 Judges 13,2-25 Beha'alotkha Numbers 8,1-12,16 Zechariah 2,14-4,7 Shelach Numbers 13,1-15,41 Joshua 2,1-24 Qorach Numbers 16,1-18,32 1 Samuel 11,14-12,22 Chuqat Numbers 19,1-22,1 Judges 11,1-33 Balaq Numbers 22,2-25,9 Micah 5,6-6,8 Pinchas Numbers 25,10-30,1 1 Kings 18,46-19,21 Mattot Numbers 30,2-32,42 Jeremiah 1,1-2,3 Masei Numbers 33,1-36,13 Jeremiah 2,4-28; 3,4 (Jeremiah 2,4-28; 4,1-2) Devarim Deuteronomy 1,1-3,22 Isaiah 1,1-27 Va'etchanan Deuteronomy 3,23-7,11 Isaiah 40,1-26 Eiqev Deuteronomy 7,12-11,25 Isaiah 49,14-51,3 Re'eh Deuteronomy 11,26-16,17 Isaiah 54,11-55,5 Shoftim Deuteronomy 16,18-21,9 Isaiah 51,12-52,12 Ki Teitzei Deuteronomy 21,10-25,19 Isaiah 54,1-10 Ki Tavo Deuteronomy 26,1-29,8 Isaiah 60,1-22 Nitzavim Deuteronomy 29,9-30,20 Isaiah 61,10-63,9 Vayeilekh Deuteronomy 31,1-31,30 Hosea 14,2-10; Joel 2,15-27 (Hosea 14,2-10; Micah 7,18-20) Ha'azinu Deuteronomy 32,1-32,52 2 Samuel 22,1-51 Vezot Haberakhah Deuteronomy 33,1-34,12 Joshua 1,1-18 (Joshua 1,1-9) Table of Special Parashiyot Below are additional readings for holidays and special sabbaths.  Haftarot in parentheses indicate Sephardic ritual where it differs from Ashkenazic.  Note that on holidays, the Maftir portion ordinarily comes from a different Torah scroll.  The Maftir portion is usually the Torah portion that institutes the holiday or specifies the holiday's offerings. Parashah Torah Haftarah Rosh Hashanah, Day 1 Genesis 21,1-34 Numbers 29,1-6 1 Samuel 1,1-2,10 Rosh Hashanah, Day 2 Genesis 22,1-24 Numbers 29,1-6 Jeremiah 31,2-20 Shabbat Shuvah   Hosea 14,2-10; Joel 2,15-27 (Hosea 14,2-10; Micah 7,18-20) Yom Kippur, Morning Leviticus 16,1-34 Numbers 29,7-11 Isaiah 57,14-58,14 Yom Kippur, Afternoon Leviticus 18,1-30 Jonah 1,1-4,11; Micah 7,18-20 Sukkot, Day 1 Leviticus 22,26-23,44 Numbers 29,12-16 Zechariah 14,1-21 Sukkot, Day 2 Leviticus 22,26-23,44 Numbers 29,12-16 1 Kings 8,2-21 Sukkot, Intermediate Sabbath Exodus 33,12-34,26 Ezekiel 38,18-39,16 Shemini Atzeret Deuteronomy 14,22-16,17 Numbers 29,35-30,1 1 Kings 8,54-9,1 Simchat Torah Deuteronomy 33,1-34,12 Genesis 1,1-2,3 Numbers 29,35-30,1 Joshua 1,1-18 (Joshua 1,1-9) Chanukkah, First Sabbath   Zechariah 2,14-4,7 Chanukkah, Second Sabbath   1 Kings 7,40-50 Sheqalim Exodus 30,11-16 2 Kings 12,1-17 (2 Kings 11,17-12,17) Zakhor Deuteronomy 25,17-19 1 Samuel 15,2-34 (1 Samuel 15,1-34) Purim Exodus 17,8-16   Parah Numbers 19,1-22 Ezekiel 36,16-38 (Ezekiel 36,16-36) Ha-Chodesh Exodus 12,1-20 Ezekiel 45,16-46,18 (Ezekiel 45,18-46,15) Shabbat Ha-Gadol   Malachi 3,4-24 Passover, Day 1 Exodus 12,21-51 Numbers 28,16-25 Joshua 5,2-6,1 (Joshua 5,2-6,1; 6,27) Passover, Day 2 Leviticus 22,26-23,44 Numbers 28,16-25 2 Kings 23,1-9; 23,21-25 Passover, Intermediate Sabbath Exodus 33,12-34,26 Numbers 28,16-25 Ezekiel 37,1-14 Passover, Day 7 Exodus 13,17-15,26 Numbers 28,19-25 2 Samuel 22,1-51 Passover, Day 8 Deuteronomy 15,19-16,17 Numbers 28,19-25 Isaiah 10,32-12,6 Shavu'ot, Day 1 Exodus 19,1-20,23 Numbers 28,26-31 Ezekiel 1,1-28; 3,12 Shavu'ot, Day 2 Deuteronomy 15,19-16,17 Numbers 28,26-31 Habakkuk 3,1-19 (Habakkuk 2,20-3,19) Tisha B'Av, Morning Deuteronomy 4,25-40 Jeremiah 8,13-9,23 Tisha B'Av, Afternoon Exodus 32,11-14, 34,1-10 Isaiah 55,6-56,8 (Hosea 14,2-10; Micah 7,18-20) Minor Fasts, Morning Exodus 32,11-14, 34,1-10   Minor Fasts, Afternoon Exodus 32,11-14, 34,1-10 Isaiah 55,6-56,8 (none) Rosh Chodesh (weekday) Numbers 28,1-15   Shabbat on Eve of Rosh Chodesh   1 Samuel 20,18-42 Shabbat Rosh Chodesh Numbers 28,9-15 Isaiah 66,1-24 Prev | Table of Contents | Next Got a question or comment?  Write Us!

The Nature of Shabbat

Prev | Table of Contents | Next Nature of Shabbat | To Remember | To Observe | A Typical Shabbat | Recipe for Cholent Shabbat Level:  Basic The Nature of Shabbat The Sabbath (or Shabbat, as it is called in Hebrew) is one of the best known and least understood of all Jewish observances.  People who do not observe Shabbat think of it as a day filled with stifling restrictions, or as a day of prayer like the Christian Sunday.  But to those who observe Shabbat, it is a precious gift from God, a day of great joy eagerly awaited throughout the week, a time when we can set aside all of our weekday concerns and devote ourselves to higher pursuits.  In Jewish literature, poetry, and music, Shabbat is described as a bride or queen, as in the popular Shabbat hymn Lecha Dodi Likrat Kallah (come, my beloved, to meet the [Sabbath] bride).  It is said "more than Israel has kept Shabbat, Shabbat has kept Israel". Shabbat is the most important ritual observance in Judaism.  It is the only ritual observance instituted in the Ten Commandments.  It is also the most important special day, even more important than Yom Kippur.  This is suggested by the fact that more aliyoth (opportunities for congregants to be called up to the Torah) are given on Shabbat than on any other day. Shabbat is primarily a day of rest and spiritual enrichment.  The word "Shabbat" comes from the root Shin-Bet-Tav, meaning to cease, to end, or to rest. Shabbat is not specifically a day of prayer.  Although we do pray on Shabbat, and spend a substantial amount of time in synagogue praying, prayer is not what distinguishes Shabbat from the rest of the week.  Observant Jews pray every day, three times a day.  See Jewish Liturgy.  To say that Shabbat is a day of prayer is no more accurate than to say that Shabbat is a day of feasting:  we eat every day, but on Shabbat, we eat more elaborately and in a more leisurely fashion.  The same can be said of prayer on Shabbat. In the modern West, the five-day work-week is so common that it is forgotten what a radical concept a day of rest was in ancient times.  The weekly day of rest has no parallel in any other ancient civilization.  In ancient times, leisure was for the wealthy and the ruling classes only, never for the serving or laboring classes.  In addition, the very idea of rest each week was unimaginable.  The Greeks thought Jews were lazy because they insisted on having a "holiday" every seventh day. Shabbat involves two interrelated commandments:  to remember (zachor) the Sabbath, and to observe (shamor) the Sabbath. Zachor:  To Remember We are commanded to remember Shabbat; but remembering means much more than merely not forgetting to observe Shabbat.  It also means to remember the significance of Shabbat, both as a commemoration of creation and as a commemoration of our freedom from slavery in Egypt. In Exodus 20,10, after the Fourth Commandment is first instituted, God explains, "because for six days, the LORD made the heavens and the earth, the sea and all that is in them, and on the seventh day, he rested; therefore, the LORD blessed the Sabbath day and sanctified it".  By resting on the seventh day and sanctifying it, we remember and acknowledge that God is the creator of heaven and earth and all living things.  We also emulate the divine example, by refraining from work on the seventh day, as God did.  If God's work can be set aside for a day of rest, how can we believe that our own work is too important to set aside temporarily? In Deuteronomy 5,14, when Moses reiterates the Ten Commandments, he notes the second thing that we must remember on Shabbat:  "remember that you were a slave in the land of Egypt, and the LORD, your God brought you forth from there with a mighty hand and with an outstretched arm; therefore the LORD your God commanded you to observe the Sabbath day". What does the Exodus have to do with resting on the seventh day?  It is all about freedom.  As said before, in ancient times, leisure was confined to certain classes; slaves did not get days off.  Thus, by resting on the Sabbath, we are reminded that we are free.  But in a more general sense, Shabbat frees us from our weekday concerns, from our deadlines and schedules and commitments.  During the week, we are slaves to our jobs, to our creditors, to our need to provide for ourselves; on Shabbat, we are freed from these concerns, much as our ancestors were freed from slavery in Egypt. We remember these two meanings of Shabbat when we recite kiddush (the prayer over wine sanctifying the Sabbath or a holiday).  Friday night kiddush refers to Shabbat as both zikkaron l'ma'aseh bereishit (a memorial of the work in the beginning) and zeicher litzi'at mitzrayim (a remembrance of the exodus from Egypt). Shamor:  To Observe Of course, no discussion of Shabbat would be complete without a discussion of the work that is forbidden on Shabbat.  This is another aspect of Shabbat that is grossly misunderstood by people who do not observe it. Most English speakers see the word "work" and think of it in the English sense of the word:  physical labor and effort, or employment.  Under this definition, lighting a match would be permitted, because it does not require effort, but a waiter would not be permitted to serve food on Shabbat, because that is his employment.  Jewish law prohibits the former and permits the latter.  Many English speakers therefore conclude that Jewish law does not make any sense. The problem lies not in Jewish law, but in the definition that English speakers are using.  The Torah does not prohibit "work" in the 20th century English sense of the word.  The Torah prohibits "melachah" (Mem-Lamed-Alef-Kaf-Heh), which is usually translated as "work", but does not mean precisely the same thing as the English word.  Before you can begin to understand the Shabbat restrictions, you must understand the word "melachah". Melachah generally refers to the kind of work that is creative, or that exercises control or dominion over your environment.  The quintessential example of melachah is the work of creating the universe, which God ceased from doing on the seventh day.  Note that God's work did not require a great physical effort:  he spoke, and it was done. The word melachah is rarely used in scripture outside of the context of Shabbat and holiday restrictions.  The only other repeated use of the word is in the discussion of the building of the sanctuary and its vessels in the wilderness (Exodus Chapters 31 and 35-38).  Notably, the Shabbat restrictions are reiterated during this discussion (Exodus 31,14-15 and 35,2), thus we can infer that the work of creating the sanctuary had to be stopped for Shabbat.  From this, the rabbis concluded that the work prohibited on the Sabbath is the same as the work of making the sanctuary.  They found 39 categories of forbidden acts, all of which are types of work that were needed to build the sanctuary: Plowing Sowing Reaping Binding sheaves Threshing Winnowing Selecting Grinding Sifting Kneading Baking Shearing (of wool) Washing (of wool) Separating fibers (of wool) Dyeing Spinning Making loops Setting up a loom Weaving threads Separating threads Tying Untying Sewing Tearing Building Tearing down a building Hitting with a hammer Trapping Slaughtering Skinning Tanning a hide Scraping a hide Cutting up a hide Writing Erasing Drawing lines Kindling a fire Extinguishing a fire Taking an object from the private domain to the public domain, taking an object from the public domain to the private domain, or transporting an object in the public domain. All of these tasks are prohibited, as well as any task that operates by the same principle or has the same purpose.  In addition, the rabbis have prohibited moving any implement that is mainly used for one of the above purposes (for example, you may not move a hammer or a pencil aside from exceptional circumstances), buying and selling, and other weekday tasks that would interfere with the spirit of Shabbat. The issue of the use of an automobile on Shabbat, so often argued by non-observant Jews, is not really an issue at all for observant Jews.  The automobile is powered by an internal combustion engine, which operates by burning gasoline and oil, a clear violation of the Torah prohibition against kindling a fire.  In addition, the movement of the car would constitute transporting an object in the public domain, another violation of a Torah prohibition, and in all likelihood the car would be used to travel a distance greater than that permitted by rabbinical prohibitions.  For all these reasons, and many more, the use of an automobile on Shabbat is clearly not permitted. As with almost all of the commandments, all of these Shabbat restrictions can be violated if necessary to save a life. A Typical Shabbat At about 2PM or 3PM on Friday afternoon, observant Jews leave the office to begin Shabbat preparations.  The mood is much like preparing for the arrival of a special, beloved guest:  the house is cleaned, the family bathes and dresses up, the best dishes and tableware are set, a festive meal is prepared.  In addition, everything that is not done during Shabbat is set up in advance:  lights and appliances are set (or timers placed on them), the light bulb in refrigerator is removed, so it will not turn on when one opens it, and preparations for all the remaining Shabbat meals are made. The Sabbath, like all Jewish days, begins at sunset, because in the story of creation in Genesis Chapter 1, you will notice that it says at the end of the first paragraph, "And there was evening, and there was morning, one day".  From this, we infer that a day begins with evening, that is, sunset.  Shabbat candles are lit after a blessing is recited several minutes before sunset.  Two candles are generally lit, representing the two commandments zachor and shamor; but one is enough, and some light seven or more. The family then attends a brief evening service (45 minutes - that is brief by Jewish standards - see Jewish Liturgy). After that service, the family comes home for a leisurely, festive dinner.  Before dinner, the man of the house recites Kiddush, a prayer over wine sanctifying the Sabbath.  The usual prayer for eating bread is recited over two loaves of challah, a sweet, eggy bread shaped in a braid.  The family then eats dinner.  Although there are no specific requirements or customs regarding what to eat, meals are generally stewed or slow cooked items, because of the prohibition against cooking during the Sabbath.  (Things that are mostly cooked before Shabbat and then reheated or kept warm are OK). After dinner, the birkat ha-mazon (grace after meals) is recited.  Although this is done every day, on the Sabbath, it is done in a leisurely manner with many upbeat tunes. By the time all of this is completed, it may be 9PM or later.  The family has an hour or two to talk or study Torah, and then go to sleep. The next morning Shabbat services begin around 9AM and continue until about noon.  After services, the family says kiddush again and has another leisurely, festive meal.  A typical afternoon meal is cholent, a very slowly cooked stew.  A recipe is below.  By the time birkat ha-mazon is done, it is about 2PM.  The family studies Torah for a while, talks, takes an afternoon walk, plays some checkers, or engages in other leisure activities.  A short afternoon nap is not uncommon.  It is required to have a third meal before the Sabbath is over.  This is usually a light meal in the late afternoon. Shabbat ends at nightfall, when three stars are visible, approximately 40 minutes after sunset.  At the conclusion of Shabbat, the family performs a concluding ritual called Havdalah (separation, division).  Blessings are recited over wine, spices, and candles.  Then a blessing is recited regarding the division between the sacred and the secular, between the Sabbath and the working days, etc. As you can see, Shabbat is a very full day when it is properly observed, and very relaxing.  You really do not miss being unable to turn on the TV, drive a car, or go shopping. Recipe for Cholent Cholent is a traditional Shabbat dish, because it is designed to be cooked very slowly.  It can be started before the Sabbath and is ready to eat for lunch the next day.  The name "cholent" supposedly comes from the French words "chaud lent" meaning hot slow.  If French seems like a strange source for the name of a traditional Jewish dish, keep in mind that the ancestors of the Ashkenazic Jews traveled from Israel to Germany and Russia by way of France. 2 pounds fatty meat (you can use stewing beef, but brisket is more common) 2 cups dry beans (navy beans, great northern beans, pintos, limas are typical choices). 1 cup barley 6 medium potatoes 2 medium onions 2 tablespoons flour 3 tablespoons oil garlic, pepper, and paprika to taste water to cover Soak the beans and barley until they are thoroughly softened.  Sprinkle the flour and spices on the meat and brown it lightly in the oil.  Cut up the potatoes into large chunks.  Slice the onions.  Put everything into a Dutch oven and cover with water.  Bring to a boil on the stove top, then put in the oven at 250 degrees before Shabbat begins.  Check it in the morning, to make sure there is enough water to keep it from burning but not enough to make it soggy.  Other than that, leave it alone.  By lunch time Shabbat afternoon, it is ready to eat. This also works very well in a crock pot on the low setting, but be careful not to put in too much water! Prev | Table of Contents | Next Got a question or comment?  Write Us!

Jewish 13 Atributes

EditWatch this pageRead in another language Thirteen Attributes of Mercy The Thirteen Attributes of Mercy or Shelosh-'Esreh Middot HaRakhamim (transliterated from the Hebrew: שָׁלוֹשׁ עֶשְׂרֵה מִידוֹת הרַחֲמִים) as enumerated in the Book of Exodus (Exodus 34:6–7) are the Divine Attributes with which, according to Judaism, God governs the world. According to the explanation of Maimonides these attributes must not be regarded as qualities inherent in God, but as the method of His activity, by which the divine governance appears to the human observer to be controlled.[1] In the Sifre, however, these attributes are not called "middot", which may mean "quality" as well as "rule" and "measure", but "derakim" (ways), since they are the ways of God which Moses prayed to know and which God proclaimed to him.

Jewish Number of 13

13 Edit Thirteen are the attributes of Hashem - שלושה עשר מידיא 13 is the age at which a Jewish male becomes obligated to follow Jewish law, the age at which a Bar Mitzvah is attained Thirteen Attributes of Mercy Jewish principles of faith according to Maimonides Number of days of Yom Tov in a year (Diaspora) Months in a leap year on the Hebrew calendar Date in Adar (or Adar II in leap years) of the Fast of Esther

Jewish Numbers and Meanings

MENU MAGIC & THE SUPERNATURAL Judaism and Numbers The Jewish numerology tradition, known as gematria, values some numbers more than others. By Rabbi Geoffrey Dennis The practice of gematria, or the spiritual interpretation of numbers, is one technique for understanding sacred texts. The following numbers are considered symbolic and/or sacred in Judaism: One One indicates unity, divinity, and wholeness, as exemplified by God. Three Three signifies completeness and stability, as represented by the three Patriarchs and the three pilgrimage festivals –Passover, Shavuot, and Sukkot (I Kings 17:21; Daniel 6:10). 3+1 This is a number cluster that signals the fulfillment of God’s plans (Amos 1; Daniel 7:25). Four Four is a recurrent number in both exoteric and esoteric Jewish traditions. The Passover Seder is particularly structured around fours: the Four Questions, the Four Sons, and four cups of wine. There are four cardinal directions and there are four Matriarchs. Four is also a common factor in esoteric interpretations: four angels surround the Throne of Glory, there are four kingdoms of the eschaton, and the famous four Sages who enter Paradise. Five There are five books of Moses and five divisions to the Psalms. Magical/mystical texts are also sometimes separated into divisions of five. Five is the number of protection, as symbolized in the hamsa, the talismanic hand. Seven Seven is one of the greatest power numbers in Judaism, representing Creation, good fortune, and blessing. A Hebrew word for luck, gad, equals seven in gematria. Another Hebrew word for luck, mazal, equals 77. The Bible is replete with things grouped in sevens. Besides the Creation and the exalted status of the Sabbath, the seventh day, there are seven laws of Noah and seven Patriarchs and Matriarchs. Several Jewish holidays are seven days long, and priestly ordination takes seven days. The Land of Israel was allowed to lie fallow one year in seven. The menorah in the Temple has seven branches. The prophet Zechariah describes a strange celestial stone with seven eyes (Chapter 4). This emphasis on seven continues post-biblically with seven wedding blessings, seven circuits performed about a groom, and seven days of mourning after the death of a close relative. Events, prayers,and esoteric observances that involve multiples of seven are also common. Entities both natural (gold) and supernatural (angels) are often grouped by sevens (I Enoch 20; II Enoch 19). Seven is a factor in many occult elements and events. The first verse of the Torah consists of seven words and seven is the recurrent number in Pharaoh’s divinatory dreams in Genesis. The walls of Jericho fall after the Israelites encircle it seven times. In the Zohar, the seven lower sefirot are those aspects of God that are present in asiyah, our world of action. Seven is also the preferred number in spells, magic squares, amulets, and the like (Genesis 7:2; I Kings 18:43; Deuteronomy 16:9; Pesahim 54a; Sotah 10b). Eight Eight is the number of completion. The Tabernacle was dedicated in an eight-day ceremony. Male children are circumcised on the eighth day (Genesis 17). Hanukkah is an eight-day holiday. Ten Ten is a symbol of good luck and power: there are 10 commandments. God requires 10 righteous individuals in Sodom to avert divine punishment, and 10 men constitute a traditional minyan, a spiritual community (Genesis 18, 24:10;Exodus 26:1; Daniel 7:7-24). Twelve Twelve represents totality, wholeness, and the completion of God’s purpose. There are 12 tribes of Israel (10 of which must be restored), 12 months in the year, and 12 houses of the zodiac (Genesis 27:20, 25:16; Exodus 24:4, 25:27; Ezekiel 43:16;Yoma 75b, 77b; Taanit 25a; Hullin 95). Eighteen Eighteen is the value of the Hebrew letters chet and yod, which together spell the word chai, life. For this reason, 18 is considered the luckiest number. God is mentioned 18 times in both Psalm 29 and the Song of the Sea (Exodus 15:1-21), giving these verses special protective power. Twenty-four The number 24 symbolizes abundance. At its prime, Jerusalem once had 24 dream interpreters you could consult, 24 main thoroughfares with 24 side streets leading to 24 alleys each containing 24 houses (Lamentations Rabbah I). Thirty-two According to Sefer Yetzirah, 32 is the number of the “wonderful ways of wisdom,” the number of organizing principles that underlie the universe. These are the 22 letters of the Hebrew alphabet plus the decimal numbers that form the basis for the sefirotic tree. Forty Forty appears many times in the Bible, usually designating a time of radical transition or transformation. Among the most famous examples are these: It rained for 40 days and 40 nights during the Flood (Genesis 7). Exodus records that Moses spent 40 days on Mount Sinai with God. Forty is the number of years the Israelites were required to wander in the wilderness until they were allowed to enter Canaan. Corporeal punishment in the Torah involved 40 lashes. Elijah fasted for 40 days prior to receiving his revelation on Mount Horeb. Multiples of 40 are also common: 40,000 men rallied to Barak in the book of Judges. The Talmud also reports wondrous phenomena occurring in units of 40. It also appears in mystical texts, usually as an element of purification. Thus the Book of the Great Name advises its readers to abstain from sleeping in one’s own bed for 40 days and nights after using the book, mimicking the time Moses spent away from camp while he received the Ten Commandments (Genesis 7; Exodus 24; I Samuel 17:16; I Kings 19:8; Gittin 39b, 40a; Sotah 34a). Seventy This number symbolizes the world. There are 70 nations in the world, 70 languages, and 70 princely angels. The Greek translation of the Bible, the first to make it available to the gentile, was done by 70 Jewish scholars, who, though working separately, produced 70 identical translations. Odds and Evens Finally, it is important to note that odd numbers are considered lucky; even numbers (especially pairs) are considered bad luck. Reprinted with permission from the The Encyclopedia of Jewish Magic, Myth, and Mysticism (LlewellynWorldwide). RELATED GEMATRIA JEWISH MAGIC JEWISH SUPERSTITION JUDAISM SUPERNATURAL DONATE About Us Contact Advertise Blogs Weekly Torah Shabbat Times Jewish Calendar Jewish Recipes Copyright © 2002-2018 My Jewish Learning. All Rights Reserved Privacy Policy