13 Jewish Law of Faiths Mamoindes

Table of Contents | Next What Do Jews Believe? Level:  Basic This is a far more difficult question than you might expect.  Torah has no dogma, no formal set of beliefs that one must hold to be a Jew.  In Torah, actions are far more important than beliefs, although there is certainly a place for belief within Torah. The closest that anyone has ever come to creating a widely-accepted list of Jewish beliefs is Maimonides' thirteen principles of faith.  Maimonides' thirteen principles of faith, which he thought were the minimum requirements of Jewish belief, are: God exists God is one and unique God is incorporeal God is eternal Prayer is to be directed to God alone and to no other The words of the prophets are true Moses' prophecy is better than any other prophet's The Written Torah (first 5 books of the Bible) and Oral Torah (teachings all recorded in the Talmud and other ancient writings, all summarized in Maimonides' Mishneh Torah) were given to Moses There will be no other Torah God knows the thoughts and deeds of men God will reward the good and punish the wicked The Mashiach will come The dead will be resurrected As you can see, these are very basic and general principles.  Yet as basic as these principles are, the necessity of believing each one of these has been disputed at one time or another, and the liberal movements of Judaism dispute many of these principles. Unlike many religions, Torah does not focus much on abstract cosmological concepts.  Although Jews have certainly considered the nature of God, man, the universe, life, and the afterlife at great length, there is no mandated, official, definitive belief on these subjects, outside of very general concepts such as the thirteen listed above.  There is substantial room for personal opinion on all of these matters, because as said before, Torah is more concerned about actions than beliefs. Torah focuses on relationships: the relationship between God and mankind (both as individuals and as groups) between human beings (whether Jews, or Gentiles, or both) between God and the Jewish nation between the Jewish nation and the Land of Israel Our scriptures tell the story of the development of these relationships, from the time of creation through the creation of the relationship between God and Noah (relevant even today to Gentiles in the Seven Laws of Noah) through the creation of the relationship between God and Abraham (relevant today mostly to Jews, but also to Arabs who circumcise) to the creation of the special relationship between God and the Jewish people in the full set of 613 commandments of the Torah (binding on Jews, but also recommended to Gentiles who wish to gain extra rewards from God) The scriptures also specify the mutual obligations created by these relationships, although various movements of Judaism disagree about the nature of these obligations.  Some say they are absolute, unchanging laws from God (Orthodox); some say they are laws from God that change and evolve over time (Conservative); some say that they are guidelines that you can choose whether or not to follow (Reform, Reconstructionist).  For more on these distinctions, see Movements of Judaism. Maimonides' position in Mishneh Torah is that while the core of the Law is fixed for all time, there is room for rabbinical legislation and interpretation.  This is rather like seeing the God-given Written Law and Oral Law as a constitutional framework for legislation; in this case, the constitution is fixed for all time without amendments, unlike a man-made constitution, but its understanding and application are not inflexible, when a Supreme Rabbinical Court (or Sanhedrin) exists.  Only this position fully fits the evidence in the ancient Oral-Law literature, in our opinion.  Unfortunately, we have not had a Sanhedrin for about 1500 years, so that as a practical matter, the Law is not given to change today. So, what are these actions that Torah is so concerned about?  These actions include the 613 commandments given by God in the Written Torah as well as laws instituted by the rabbis.  These actions are discussed in some depth on the page regarding Halakhah (Jewish Law) and the pages following it. Table of Contents | Next Got a question or comment?  last updated:  21 November 2001

Mashiach: The Messiah

Prev | Table of Contents | Next Messianic Idea | The Mashiach | When Will He Come? | What Will He Do? | The Messianic Age | What About Jesus? Mashiach:  The Messiah Level:  Intermediate I believe with perfect faith in the coming of the mashiach, and though he may tarry, still I await him every day. --a popular paraphrase of Principle 12 of Maimonides' 13 Principles of Faith The Messianic Idea in Torah Belief in the eventual coming of the mashiach is a basic and fundamental part of traditional Judaism.  It is part of Maimonides' 13 Principles of Faith, the minimum requirements of Jewish belief, commonly recited daily as brought above.  In the Shemoneh Esrei prayer, recited three times daily, we pray for all of the elements of the coming of the mashiach:  ingathering of the exiles, restoration of the Torah-based system of justice, an end to the apostates and heretics, reward for the righteous, rebuilding of Jerusalem, restoration of the kingdom of the descendants of King David, and restoration of Temple service. Many modern scholars suggest that the messianic concept was introduced far after the beginning of the Jewish people at Mount Sinai, during the age of the prophets.  They note that the messianic concept is not clearly mentioned anywhere in the Written Torah (the first five books of the Bible). However, traditional Judaism maintains that the messianic idea has always been a part of the Torah.  The mashiach is not mentioned explicitly in the Torah, because the Torah was written in terms that all the people could then understand, and the abstract concept of a distant future reward was then beyond the comprehension of many of the people.  However, the Torah contains several references to "the Latter Days" (acharit ha-yamim), which is considered the time of the mashiach; thus, the concept of mashiach was known in the most ancient times. The term "mashiach" literally means the anointed one, and refers to the ancient practice of anointing kings with oil when they took the throne.  The mashiach is the one who will be anointed as king in the Latter Days.  He will be the very real king of a very real Torah government in the Land of Israel:  not some "spiritual" or "symbolic" king in Israel, as some have mistakenly thought (especially Christians), and certainly not some gifted Jewish spiritual leader outside the Land of Israel, as others have mistakenly thought (including thousands of Jews in our generation as well as the followers of earlier false Jewish "mashiachs" in generations past).  It should be mentioned that while it is not forbidden to foolishly believe that one is the mashiach despite that he is not, it is certainly not the sign of a good grasp of the Torah to be mislead as to his nature and role, described more fully below. The word "mashiach" does not mean "savior".  The notion of an innocent, semi-divine (let alone fully divine) human being who will sacrifice himself to save us from the consequences of our own sins is a purely Christian concept that has no basis in normal Jewish thought, though it seems to have been invented or adopted by Jewish apostates in the early Church.  Unfortunately, this Christian concept has become so deeply ingrained in the English word "messiah" that this English word should probably no longer be used to refer to the Jewish concept.  Thus, we prefer to use the less familiar word "mashiach" throughout this page. The Mashiach The mashiach will be a great political leader descended by a pure male line from King David (Jeremiah 23,5).  The mashiach is often referred to as "mashiach ben David" (The Mashiach, son of David).  He will be well-versed in Jewish law, and observant of its commandments (Isaiah 11,2-5).  He will be a charismatic leader, inspiring others to follow his example.  He will be a great military figure who will win battles for Israel, freeing the Jews of foreign domination and establishing a Torah-based kingdom in Israel.  He will be a great judge, who makes righteous decisions (Jeremiah 33,15).  But above all, he will be a fully normal human being, not a god, demi-god, or other supernatural being. It has been said that in every generation, a person is born with the potential to be the mashiach.  If the time is right for the messianic age within that person's lifetime, then that person will be the mashiach.  But if that person dies before he completes the mission of the mashiach, then that person is not the mashiach; thus, even if one could say that some historial Jewish figure was worthy of being the mashiach, since he did not reestablish a Torah kingdom in Israel, he could not possibly have been the real mashiach we wait for. When Will the Mashiach Come? There is a wide variety of opinions on the subject of when the mashiach will come.  Some of the Jews' greatest minds have cursed those who try to predict the time of the mashiach's coming, because errors in such predictions could cause people to lose faith in the messianic idea or in the Torah itself.  This actually happened in the 17th century, when Shabbtai Tzvi claimed to be the mashiach; when Tzvi converted to Islam under threat of death, many Jews converted with him.  Nevertheless, this "prohibition" has not stopped anybody from speculating about the time when the mashiach will come (including some who themselves spoke harshly of those who engaged in such vain efforts!). Although some scholars believed that God has set aside a specific date for the coming of the mashiach, most authorities suggest that the conduct of mankind will determine the time of the mashiach's coming.  In general, it is believed that the mashiach will come in a time when he is most needed (because the world is so evil), or in a time when he is most deserved (because the world is so good).  For example, each of the following has been suggested as the time when the mashiach will come: when all Israel repent a single day when all Israel observe a single sabbath properly when all Israel observe two sabbaths in a row properly in a generation that is totally innocent, or totally guilty in a generation that loses hope in a generation where children are totally disrespectful towards their parents and elders (commonly thought to be "our generation", in every generation!) What Will the Mashiach Do? Before the time of the mashiach, there will be war and great suffering (Ezekiel 38,16).  Then the mashiach will bring about the political and spiritual redemption of the Jewish people by bringing all Jews outside Israel back to Israel, and restoring Jerusalem (Isaiah 11,11-12; Jeremiah 23,8; 30,3; Hosea 3,4-5).  He will establish a Torah government in Israel that will be the center of all world government, both for Jews and Gentiles (Isaiah 2,2-4; 11,10; 42,1).  He will rebuild the Temple and reestablish its worship (Jeremiah 33,18).  He will restore the religious court system of Israel, if it had not already been reestablished before him, and establish the Torah as the law of the land (Jeremiah 33,15). The Messianic Age The messianic age will be characterized by the peaceful co-existence of all people (Isaiah 2,4).  Hatred, intolerance, and war will cease to exist.  Some authorities suggest that the laws of nature will change, so that predatory beasts will no longer seek prey and agriculture will bring forth supernatural abundance (Isaiah 11,6-9); others like Maimonides, however, say that these statements are merely an allegory for peace and prosperity.  What is agreed on by all is a very optimistic picture of what real people can be like in this real world, the like of which has never been seen before. All of the Jewish people will return from their exile among the nations to their home in Israel (Isaiah 11,11-12; Jeremiah 23,8; 30,3; Hosea 3,4-5), and the law of the Jubilee as well as the rest of the special agricultural laws in the Torah will be reinstated. In the messianic age, the whole world will recognize YHWH, the LORD God of Israel, as the only true God, and the Torah will be seen as the only true religion (Isaiah 2,3; 11,10; Micah 4,2-3; Zechariah 14,9).  There will be no more murder, robbery, competition, or jealousy. What About Jesus? Jews know that Jesus could not possibly have been the mashiach.  Assuming that he existed, and assuming that the Christian scriptures are accurate in describing him (both of which are debatable), he simply did not fulfill the mission of the mashiach as Jews have always understood it.  Jesus neither did any of the things described above, nor did he bring about the anticipated messianic age. On the contrary, another Jew born about a century later came far closer to fulfilling the messianic ideal than Jesus did.  His name was Shimeon ben Kosiba, known as Bar Kochba (son of a star), and he was a charismatic, brilliant, and harsh military figure.  Among others, Rabbi Akiba, one of the greatest scholars in Jewish history, believed that Bar Kochba was the mashiach.  Bar Kochba fought a war against the Roman Empire, catching the Tenth Legion by surprise and retaking Jerusalem.  He resumed sacrifices at the site of the Temple and made plans to rebuild the Temple.  He established a provisional government and began to issue coins in its name.  This is what the Jewish people were looking for in a mashiach; Jesus clearly does not fit into this mold, of course.  Ultimately, however, the Roman Empire crushed his revolt and killed Bar Kochba.  After his death, all acknowledged that he was not the mashiach (as Jesus' followers should have done with their pretender to be mashiach). Throughout Jewish history, there have been many people who have claimed to be the mashiach, or whose followers have claimed that they were the mashiach:  Shimeon Bar Kochba, Shabbtai Tzvi, Jesus, and many others too numerous to name.  Leo Rosten reports some very entertaining accounts under the heading False Messiahs in his book, The Joys of Yiddish.  But all of these people died without fulfilling the mission of the mashiach; therefore, none of them was the mashiach.  Thus, the mashiach and the messianic age lie in our age or in a future age, not in the past. In our generation, thousands of the Lubavitcher Rebbe's followers claim that their brilliant Rebbe was the mashiach.  But his more sensible students have now, after his death, expressed disappointment that it turned out that the Rebbe just did not fulfill the expectations described above in his lifetime, and admit that we are still waiting for the real mashiach to come. May the Real Mashiach come soon! 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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.