Special Shabbatot

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Special Shabbatot Four ParshiyotShabbat SheqalimShabbat ZakhorShabbat ParahShabbat Ha-ChodeshOther Special ShabbatotShabbat Ha-GadolShabbat ShirahShabbat HazonShabbat NachamuShabbat Shuvah

Special Shabbatot Level: Intermediate Some sabbaths have special Torah readings A handful of Shabbatot (plural for Shabbat) deserve special mention. These Shabbatot have special Torah readings associated with them. The most noteworthy of these special Shabbatot are known as the Four Parshiyot (the Four [Torah] Portions). The Four Parshiyot The Four Parshiyot are special Torah readings added to regular weekly Torah readings in preparation for Pesach (Passover). These additional readings come from a different portion of the Torah than the regular weekly reading, and ordinarily require a separate Torah scroll, or at least a strong person to roll the scroll to the extra reading and a patient congregation to wait while he does it! The additional reading is read after the regular weekly reading, and is referred to as the maftir portion. These four Shabbatot are the only ones (other than holidays and Rosh Chodesh) that have an extra Torah portion. Shabbat Sheqalim Shabbat Sheqalim recalls the census taken in the wilderness, described in Exodus 30:11-16, which is the maftir portion. The people are to donate a half-shekel (a silver coin) as a tax to provide for the maintenance of the Tent of Meeting and its service, and the coins are counted instead of the people. There are many lessons to be learned from this brief passage. The fact that both rich and poor contribute the same amount reminds us that both rich and poor are equally valued in the eyes of the Divine. The fact that we count coins instead of people reminds us that people are not to be thought of as mere numbers on a ledger. The fact that the census contributions are used to maintain the Tent of Meeting reminds us of the importance of contributing to the upkeep of the synagogue (a favorite theme for rabbis!). On Shabbat Sheqalim, we also read a haftarah portion from II Kings 11:17-12:17, which also makes reference to the census money and the use of it for Temple maintenance (see II Kings 12:5-6). Shabbat Sheqalim occurs on the Rosh Chodesh of the month before the month of Nissan (that is, the Rosh Chodesh of Adar or Adar II in leap years), or on the last Shabbat before that Rosh Chodesh. Nissan is the month when Pesach (Passover) occurs. Sheqalim is read at this time because, according to tradition, the half-shekel census was taken on the first of Nissan, and the reading is meant to be a reminder of the upcoming census. Shabbat Zakhor The reading for Shabbat Zakhor is very troubling for many Jews: a passage commanding us to remember (zakhor) the treachery of Amalek and to blot out their memory. (Deuteronomy 25:17-19). The Amalekites were a tribe of people who came upon the Israelites shortly after their flight from Egypt and attacked them from behind, preying upon the weakest of an exhausted group of people. See Exodus 17:8-16 and Deuteronomy 25:17-19. Many find this commandment troubling because, in ordering us to "blot out the remembrance of Amalek," it appears to advocate genocide, killing people because of their race. Shabbat Zakhor's corresponding haftarah portion (I Samuel 15) is even more explicit on this point, ordering Saul to kill the men, women, children and cattle of Amalek. The sages have long understood the commandment in Parshat Zakhor as a command to blot out the type of peoplethat Amalek represents: those that prey upon the weak, those who do not believe in justice, those who hate without reason. The sages use the term "Amalek" as a shorthand for vicious, evil people who behave like mad dogs, in much the same way that many people today casually toss around the term "Nazi" to refer to anyone they disagree with rather than to Germans or members of the National Socialist party. It is these evil people that we are commanded to destroy, the sages say, not any specific ethnic group. This understanding of the term is quite clear in 15th century Sephardic commentary Me'am Loez, which said, "In every generation Amalek rises to destroy us, and each time he clothes himself in a different nation." In addition, many scholars have suggested that the best way to "blot out" these evil people is to turn them away from their evil. If an Amalekite were to accept basic principles of morality (see The Seven Laws of Noah), the sages say, he would cease to be an Amalekite and would not be someone whose memory we are commanded to blot out. Likewise, someone who chooses to behave in this way becomes an Amalekite whether he is born to that nation or not, as Me'am Loez said. For further discussion of whether Amalek is a racial designation and this is a commandment to genocide, see A Question of Race on Aish.com. Shabbat Zakhor occurs on the Shabbat before Purim, because Haman, the villain of the Purim story, was an Amalekite. The Book of Esther describes Haman as an "Agagite," that is, a descendant of Agag, King of the Amalekites, who was spared by Saul contrary to Divine commandment in the haftarah portion. Shabbat Parah Shabbat Parah occurs on the Shabbat following Purim, and marks the beginning of formal preparations for Pesach (Passover). The special Torah reading, Numbers 19:1-22, discusses a ritual of purification involving a red heifer (in Hebrew, parah adumah). Specifically, the ritual purifies people from the ritual impurity that comes from contact with the dead. At the end of the ritual, the people are purified, but the person who performed the ritual becomes temporarily impure. The rabbis speak of the ritual of Parah Adumah as the greatest of mysteries: it makes the impure pure, and makes the pure impure. This proves that the rabbis were all men, because any woman knows that when you clean a house, you start with a clean sponge and a dirty house and you end with a dirty sponge and a clean house, and there is no great mystery in this! The passage is chosen for this time because of the need to purify oneself for Pesach, in preparation for pilgrimage to Jerusalem and the Temple. The corresponding haftarah portion is Ezekiel 36:16-38, which also talks about purification. Shabbat Ha-Chodesh The last of the Four Parshiyot is Ha-Chodesh, Exodus 12:1-20. With one simple line, it establishes the Hebrew calendar: "This month shall be for you the beginning of the months, it shall be for you the first of the months of the year." (Ex. 12:2). This portion is read on Rosh Chodesh Nissan or on the last Shabbat before Rosh Chodesh Nissan. Now, you may be wondering: why are we reading about the first month of the year in the spring? Isn't Jewish New Year in the fall? On the Hebrew calendar, months are counted from Nissan in the spring, but year numbers change in Tishri (the seventh month) in the fall. The month that is the beginning of months referred to above is Nissan, and this is quite clear from the passage in Exodus, which goes on to talk about preparations for Pesach (Passover), which begins on Nissan 15. The corresponding haftarah portion is Ezekiel 45:16-46:18, which also talks about the first months and the offerings at that time. Other Special Shabbatot A few other Shabbatot receive special notice on the calendar. These Shabbatot have special haftarah readings or have special significance to their standard readings. Unlike the Four Parshiyot above, these Shabbatot do not have special Torah readings and do not require an additional Torah scroll. Shabbat Ha-Gadol Shabbat Ha-Gadol is the Shabbat before Pesach (Passover). Traditionally, this was one of the few times of the year that a rabbi gave a lengthy sermon (in modern times, we get one every week). The sermon was usually about preparations for Pesach, and this special Shabbat commemorates a preparation for the original Pesach in Egypt. Shabbat Ha-Gadol (The Great Sabbath) commemorates the 10th day of Nissan, when the Hebrew slaves took the lambs that they were going to offer for Pesach and tied them up outside their homes, to keep until they offered it on the 14th (Ex. 12:3-6). According to tradition, this was a dangerous thing to do, because Egyptians worshipped sheep, but miraculously, instead of slaughtering the Hebrews, the Egyptians instead fought with each other over whether the Hebrews should be sent away already. The special haftarah reading for this Shabbat is Malachi 3:4-24. This messianic prophecy regarding the end of days and the return of the prophet Elijah is read at this time because it is believed that Elijah will return at Pesach. This is why we include a cup for him in our seder rituals. Shabbat Shirah Unlike the other special Shabbatot, Shabbat Shirah does not have an additional reading, but rather is dictated by the presence of a standard reading. Shabbat Shirah is the Shabbat when we read Parshat Beshalach (Exodus 13:17-17:16), which is the Torah portion that includes the Song at the Sea. Tradition teaches that there are only ten true Songs (Shirot, the plural of Shirah) in the history of the world. These true Songs are not mere melodies; they are expressions of the harmony of creation and mark monumental transitions in history. Another of these Songs appears on the haftarah portion for the week (Judges 4:4-5:31): the Song of Deborah. The Song of Songs is, of course, one of the Ten Songs. Interestingly, the Tenth Song has not yet been sung: it is the Song of the coming of the Mashiach, which will be sung at the End of Days (see Isaiah 26:1). Shabbat Hazon Shabbat Hazon means "Sabbath of Vision," and refers to Isaiah's vision of the destruction of the Temple, which is thehaftarah reading for the week (Isaiah 1:1-27). The Torah reading cycle is structured so that the parshah with this haftarah (Parshat Devarim) will occur on the Shabbat preceding Tisha B'Av, a fast day commemorating the destruction of the Temple. Shabbat Nachamu Shabbat Nachamu means "Sabbath of Consolation." Shabbat Nachamu is the first of seven haftarot starting with the Shabbat after Tisha B'Av and leading up to Rosh Hashanah. These readings are meant to console us after the destruction of the Temple and reassure us that it will be built again. As with Shabbat Hazon, the cycle of Torah readings is structured in such a way that these readings will occur on the appropriate weeks. Shabbat Shuvah Shabbat Shuvah literally means "Sabbath of Return," but it is also a play on the phrase "Shabbat Teshuvah" (Sabbath of Repentance). It is the Shabbat that occurs between Rosh Hashanah and Yom Kippur and is a time for reflection leading up to the atonement of Yom Kippur. Shabbat Shuvah has two special haftarah readings, one dealing with the importance of heartfelt repentance (Hosea 14:2-10) and one praising the Creator's mercy (Micah 7:18-20). © Copyright 5765-5771 (2005-2011), Tracey R Rich If you appreciate the many years of work I have put into this site, show your appreciation by linking to this page, not copying it to your site. I can't correct my mistakes or add new material if it's on your site. Click Here for more details. Home | What's Nu? | Current Calendar | About the Author | Glossary and Index | Mobile Site

Shabbat

http://www.jewfaq.org/shabbat.htm

Shabbat Nature of ShabbatTo RememberTo ObserveA Typical ShabbatRecipe for CholentSee also:Shabbat PrayersHavdalah Prayers

Shabbat Level: Basic Shabbat is a joyful day of rest Shabbat is two commandments: to remember and to observe A traditional dish is cholent, slow-cooked stew For six days you may perform melachah, but the seventh day is a complete Sabbath, holy to the L-RD ... it is an eternal sign that in six days, the L-RD made heaven and earth, and on the seventh day he rested and was refreshed. -Exodus 31:15-17 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 Sabbath. But to those who observe Shabbat, it is a precious gift from G-d, 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 clear from the fact that more aliyot (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-Beit-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 modern America, we take the five-day work-week so much for granted that we forget 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 we insisted on having a "holiday" every seventh day. Shabbat involves two interrelated commandments: to remember (zakhor) Shabbat, and to observe (shamor) Shabbat. Zakhor: To Remember Remember the Sabbath day to sanctify it (Hebrew: Zakhor et yom ha-Shabbat l'kad'sho) -Exodus 20:8 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 20:11, after Fourth Commandment is first instituted, G-d explains, "because for six days, the L-rd made the heavens and the earth, the sea and all that is in them, and on the seventh day, he rested; therefore, the L-rd blessed the Sabbath day and sanctified it." By resting on the seventh day and sanctifying it, we remember and acknowledge that G-d 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 G-d did. If G-d'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 5:15, while 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 L-rd, your G-d brought you forth from there with a mighty hand and with an outstretched arm; therefore the L-rd your G-d commanded you to observe the Sabbath day." What does the Exodus have to do with resting on the seventh day? It's all about freedom. As I said before, in ancient times, leisure was confined to certain classes; slaves did not get days off. Thus, by resting on Shabbat, 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 Shabbat or a holiday). Friday night kiddush refers to Shabbat as both zikaron l'ma'aseih v'rei'shit (a memorial of the work in the beginning) and zeikher litzi'at Mitz'rayim (a remembrance of the exodus from Egypt). Shamor: To Observe Observe the Sabbath day to sanctify it (Hebrew: Shamor et yom ha-Shabbat l'kad'sho) -Deuteronomy 5:12 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 Americans see the word "work" and think of it in the English sense of the word: physical labor and effort, or employment. Under this definition, turning on a light would be permitted, because it does not require effort, but arabbi would not be permitted to lead Shabbat services, because leading services is his employment. Jewish law prohibits the former and permits the latter. Many Americans therefore conclude that Jewish law doesn't make any sense. The problem lies not in Jewish law, but in the definition that Americans 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-Hei), 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 word may be related to "melekh" (king; Mem-Lamed-Kaf). The quintessential example of melachah is the work of creating the universe, which G-d ceased from on the seventh day. Note that G-d'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 Ch. 31, 35-38. Notably, the Shabbat restrictions are reiterated during this discussion (Ex. 31:13), 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 Shabbat is the same as the work of creating the sanctuary. They found 39 categories of forbidden acts, all of which are types of work that were needed to build the sanctuary: Sowing Plowing Reaping Binding sheaves Threshing Winnowing Selecting Grinding Sifting Kneading Baking Shearing wool Washing wool Beating wool Dyeing wool Spinning Weaving Making two loops Weaving two threads Separating two threads Tying Untying Sewing two stitches Tearing Trapping Slaughtering Flaying Salting meat Curing hide Scraping hide Cutting hide up Writing two letters Erasing two letters Building Tearing a building down Extinguishing a fire Kindling a fire Hitting with a hammer Taking an object from the private domain to the public, or transporting an object in the public domain. (Mishnah Shabbat, 7:2) 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 handling any implement that is intended to perform one of the above purposes (for example, a hammer, a pencil or a match) unless the tool is needed for a permitted purpose (using a hammer to crack nuts when nothing else is available) or needs to be moved to do something permitted (moving a pencil that is sitting on a prayer book), or in certain other limited circumstances. Objects that may not be handled on Shabbat are referred to as "muktzeh," which means, "that which is set aside," because you set it aside (and don't use it unnecessarily) on Shabbat. The rabbis have also prohibited travel, buying and selling, and other weekday tasks that would interfere with the spirit of Shabbat. The use of electricity is prohibited because it serves the same function as fire or some of the other prohibitions, or because it is technically considered to be "fire." 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 cannot be done during Shabbat must be set up in advance: lights and appliances must be set (or timers placed on them, if the household does so), the light bulb in the refrigerator must be removed or unscrewed, so it does not turn on when you open it, and preparations for the remaining Shabbat meals must be made. Shabbat, like all Jewish days, begins at sunset, because in the story of creation in Genesis Ch. 1, you will notice that it says, "And there was evening, and there was morning, one day." From this, we infer that a day begins with evening, that is, sunset. For the precise time when Shabbat begins and ends in your area, consult the list of candle lighting times provided by the Orthodox Union, by Chabad or by any Jewish calendar. Shabbat candles are lit and a blessing is recited no later than eighteen minutes before sunset. This ritual, performed by the woman of the house, officially marks the beginning of Shabbat. Two candles are lit, representing the two commandments: zakhor (remember) and shamor (observe), discussed above. The family then attends a brief evening service (45 minutes - that's brief by Jewish standards - see Jewish Liturgy). After services, the family comes home for a festive, leisurely dinner. Before dinner, the man of the house recites Kiddush, a prayer over wine sanctifying Shabbat. The usual prayer for eating bread is recited over two loaves ofchallah, 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 Shabbat. (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 Shabbat, 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. My 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 traditional to have a third meal before Shabbat 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 Shabbat and the working days, etc. For details, see Havdalah Home Ritual. As you can see, Shabbat is a very full day when it is properly observed, and very relaxing. You really don't 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 Shabbat 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 many of the ancestors of Ashkenazic Jews traveled from Israel to Germany and Russia by way of France. 2 pounds fatty meat (I 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! © Copyright 5756-5771 (1995-2011), Tracey R Rich If you appreciate the many years of work I have put into this site, show your appreciation by linking to this page, not copying it to your site. I can't correct my mistakes or add new material if it's on your site. Click Here for more details. Home | What's Nu? | Current Calendar | About the Author | Glossary and Index | Mobile Site

Jewish Calendar

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Judaism 101

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Jewish Calendar Background and HistoryNumbering YearsMonth NamesDay NamesCalendar LinksSee also:Current CalendarCalendar: A Closer Look

Jewish Calendar Level: Basic Based on moon cycles instead of sun cycles "Leap months" are added to sync up with sun cycles Used to be calculated by observation Calculated mathematically since 4th century Years are numbered from Creation A few years ago, I was in a synagogue, and I overheard one man ask another, "When is Chanukkah this year?" The other man smiled slyly and replied, "Same as always: the 25th of Kislev." This humorous comment makes an important point: the date of Jewish holidays does not change from year to year. Holidays are celebrated on the same day of the Jewish calendar every year, but the Jewish year is not the same length as a solar year on the civil calendar used by most of the western world, so the date shifts on the civil calendar. Background and History The Jewish calendar is based on three astronomical phenomena: the rotation of the Earth about its axis (a day); the revolution of the moon about the Earth (a month); and the revolution of the Earth about the sun (a year). These three phenomena are independent of each other, so there is no direct correlation between them. On average, the moon revolves around the Earth in about 29½ days. The Earth revolves around the sun in about 365¼ days, that is, about 12.4 lunar months. The civil calendar used by most of the world has abandoned any correlation between the moon cycles and the month, arbitrarily setting the length of months to 28, 30 or 31 days. The Jewish calendar, however, coordinates all three of these astronomical phenomena. Months are either 29 or 30 days, corresponding to the 29½-day lunar cycle. Years are either 12 or 13 months, corresponding to the 12.4 month solar cycle. The lunar month on the Jewish calendar begins when the first sliver of moon becomes visible after the dark of the moon. In ancient times, the new months used to be determined by observation. When people observed the new moon, they would notify the Sanhedrin. When the Sanhedrin heard testimony from two independent, reliable eyewitnesses that the new moon occurred on a certain date, they would declare the rosh chodesh (first of the month) and send out messengers to tell people when the month began. The problem with strictly lunar calendars is that there are approximately 12.4 lunar months in every solar year, so a 12-month lunar calendar is about 11 days shorter than a solar year and a 13-month lunar is about 19 longer than a solar year. The months drift around the seasons on such a calendar: on a 12-month lunar calendar, the month of Nissan, which is supposed to occur in the Spring, would occur 11 days earlier in the season each year, eventually occurring in the Winter, the Fall, the Summer, and then the Spring again. On a 13-month lunar calendar, the same thing would happen in the other direction, and faster. To compensate for this drift, the Jewish calendar uses a 12-month lunar calendar with an extra month occasionally added. The month of Nissan occurs 11 days earlier each year for two or three years, and then jumps forward 30 days, balancing out the drift. In ancient times, this month was added by observation: the Sanhedrin observed the conditions of the weather, the crops and the livestock, and if these were not sufficiently advanced to be considered "spring," then the Sanhedrin inserted an additional month into the calendar to make sure that Pesach (Passover) would occur in the spring (it is, after all, referred to in the Torah as Chag he-Aviv, the Festival of Spring!). A year with 13 months is referred to in Hebrew as Shanah Me'uberet (pronounced shah-NAH meh-oo-BEH-reht), literally: a pregnant year. In English, we commonly call it a leap year. The additional month is known as Adar I, Adar Rishon (first Adar) or Adar Alef (the Hebrew letter Alef being the numeral "1" in Hebrew). The extra month is inserted before the regular month of Adar (known in such years as Adar II, Adar Sheini or Adar Beit). Note that Adar II is the "real" Adar, the one in which Purim is celebrated, the one in which yahrzeits for Adar are observed, the one in which a 13-year-old born in Adar becomes a Bar Mitzvah. Adar I is the "extra" Adar. In the fourth century, Hillel II established a fixed calendar based on mathematical and astronomical calculations. This calendar, still in use, standardized the length of months and the addition of months over the course of a 19 year cycle, so that the lunar calendar realigns with the solar years. Adar I is added in the 3rd, 6th, 8th, 11th, 14th, 17th and 19th years of the cycle. The current cycle began in Jewish year 5758 (the year that began October 2, 1997). If you are musically inclined, you may find it helpful to remember this pattern of leap years by reference to the major scale: for each whole step there are two regular years and a leap year; for each half-step there is one regular year and a leap year. This is easier to understand when you examine the keyboard illustration below and see how it relates to the leap years above. In addition, Yom Kippur should not fall adjacent to Shabbat, because this would cause difficulties in coordinating the fast with Shabbat, and Hoshanah Rabbah should not fall on Saturday because it would interfere with the holiday's observances. A day is added to the month of Cheshvan or subtracted from the month of Kislev of the previous year to prevent these things from happening. This process is sometimes referred to as "fixing" Rosh Hashanah. If you are interested in the details of how these calculations are performed, see The Jewish Calendar: A Closer Look. Numbering of Jewish Years The year number on the Jewish calendar represents the number of years since creation, calculated by adding up the ages of people in the Bible back to the time of creation. However, this does not necessarily mean that the universe has existed for only 5700 years as we understand years. Many Orthodox Jews will readily acknowledge that the first six "days" of creation are not necessarily 24-hour days (indeed, a 24-hour day would be meaningless until the creation of the sun on the fourth "day"). For a fascinating (albeit somewhat defensive) article by a nuclear physicist showing how Einstein's Theory of Relativity sheds light on the correspondence between the Torah's age of the universe and the age ascertained by science, see The Age of the Universe. Jews do not generally use the words "A.D." and "B.C." to refer to the years on the civil calendar. "A.D." means "the year of our L-rd," and we do not believe Jesus is the L-rd. Instead, we use the abbreviations C.E. (Common or Christian Era) and B.C.E. (Before the Common Era), which are commonly used by scholars today. Months of the Jewish Year The "first month" of the Jewish calendar is the month of Nissan, in the spring, when Passover occurs. However, theJewish New Year is in Tishri, the seventh month, and that is when the year number is increased. This concept of different starting points for a year is not as strange as it might seem at first glance. The American "new year" starts in January, but the new "school year" starts in September, and many businesses have "fiscal years" that start at various times of the year. Similarly, the Jewish calendar has different starting points for different purposes. The names of the months of the Jewish calendar were adopted during the time of Ezra, after the return from the Babylonian exile. The names are actually Babylonian month names, brought back to Israel by the returning exiles. Note that most of the Bible refers to months by number, not by name. The Jewish calendar has the following months: Hebrew English Number Length Civil Equivalent   Nissan 1 30 days March-April   Iyar 2 29 days April-May   Sivan 3 30 days May-June   Tammuz 4 29 days June-July   Av 5 30 days July-August   Elul 6 29 days August-September   Tishri 7 30 days September-October   Cheshvan 8 29 or 30 days October-November   Kislev 9 30 or 29 days November-December   Tevet 10 29 days December-January   Shevat 11 30 days January-February Adar I (leap years only) 12 30 days February-March Adar (called Adar Beit in leap years) 12 (13 in leap years) 29 days February-March The length of Cheshvan and Kislev are determined by complex calculations involving the time of day of the full moon of the following year's Tishri and the day of the week that Tishri would occur in the following year. After many years of blissful ignorance, I finally sat down and worked out the mathematics involved, and I have added a page on The Jewish Calendar: A Closer Look, which may be of interest to those who want a deeper understanding or who want to write a Jewish calendar computer program. For the rest of us, there are plenty of easily accessible computer programs that will calculate the Jewish calendar for more than a millennium to come. I have provided some links below. Note that the number of days between Nissan and Tishri is always the same. Because of this, the time from the first major festival (Passover in Nissan) to the last major festival (Sukkot in Tishri) is always the same. Days of the Jewish Week Other than Shabbat, the name of the seventh day of the week, the Jewish calendar doesn't have names for the days of the week. The days of the week are simply known as first day, second day, third day, etc. Sometimes they are referred to more fully as First Day of the Sabbath, etc. Below is a list for those who are interested. Hebrew Transliteration English Yom Rishon First Day (Sunday) Yom Sheini Second Day (Monday) Yom Shlishi Third Day (Tuesday) Yom R'vi'i Fourth Day (Wednesday) Yom Chamishi Fifth Day (Thursday) Yom Shishi Sixth Day (Friday) Yom Shabbat Sabbath Day (Saturday) Links to Jewish Calendars I maintain a current Jewish calendar on this website. Unlike most Jewish calendars you will see, my calendar shows the Hebrew months with the corresponding civil dates. Most printed Jewish calendars cover a 16-month period: from September of one year (to include Rosh Hashanah) to December of the following year. Be aware, however, that some show only the 12-month period from September to August, and some that claim to have the full 16-month period show only limited information about September to December of the latter year. They show the civil months with Jewish holidays, Torah readings, candle-lighting times and so forth. I am particularly partial to the London Jewish Museum calendar, which has illustrations of Jewish artwork from the middle ages to the 1800s, but there are many Jewish calendars available on Amazon.com. If you would like to look up the date of a Jewish holiday, from the Gregorian (civil) year 1 to the Gregorian year 9999, try http://www.hebcal.com. I don't know how accurate this is (especially given that during the earlier dates, months were determined by observation), but I haven't caught any mistakes in it yet. Of course, the earlier Gregorian dates are artificial, since the Gregorian calendar did not exist until the 16th century and was not accepted in many parts of the world until much later (they used the less accurate Julian calendar). There is also a very nice, quick and easy converter to and from Hebrew dates on Chabad's website. If you would like to make your own computerized Jewish calendar, my page on The Jewish Calendar: A Closer Lookexplains in detail how the calendar works and provides illustrative JavaScript code. © Copyright 5756-5771 (1995-2011), Tracey R Rich If you appreciate the many years of work I have put into this site, show your appreciation by linking to this page, not copying it to your site. I can't correct my mistakes or add new material if it's on your site. Click Here for more details. Home | What's Nu? | Current Calendar | About the Author | Glossary and Index | Mobile Site

Kosher Sex

http://www.jewfaq.org/sex.htm

Kosher Sex Level: Intermediate

The primary purpose of sex is to reinforce the marital bond Sexual desire is not evil, but must be satisfied in the proper time, place and manner

Note: This page addresses issues of Jewish law that may not be appropriate for younger readers. In places, it discusses sexual behavior in plain and frank terms. Please exercise appropriate discretion.

Trigger Warning: This page explains some traditional Jewish points of view about sex and sexuality that you may find offensive. Indeed, even some Jewish movements have rejected some of these viewpoints in modern times. Other points of view are more liberal than you would expect, and may offend those with more conservative sensibilities. If you might be disturbed to read about traditional Judaism's point of view on these matters, you may want to avoid this page.

Jewish Attitudes Towards Sexuality

In Jewish law, sex is not considered shameful, sinful or obscene. Sex is not thought of as a necessary evil for the sole purpose of procreation. Although sexual desire comes from the yetzer ra (the evil impulse), it is no more evil than hunger or thirst, which also come from the yetzer ra. Like hunger, thirst or other basic instincts, sexual desire must be controlled and channeled, satisfied at the proper time, place and manner. But when sexual desire is satisfied between a husband and wife at the proper time, out of mutual love and desire, sex is a mitzvah.
Sex is permissible only within the context of a marriage. In Judaism, sex is not merely a way of experiencing physical pleasure. It is an act of immense significance, which requires commitment and responsibility. The requirement of marriage before sex ensures that sense of commitment and responsibility. Jewish law also forbids sexual contact short of intercourse outside of the context of marriage, recognizing that such contact will inevitably lead to intercourse.
The primary purpose of sex is to reinforce the loving marital bond between husband and wife. The first and foremost purpose of marriage is companionship, and sexual relations play an important role. Procreation is also a reason for sex, but it is not the only reason. Sex between husband and wife is permitted (even recommended) at times when conception is impossible, such as when the woman is pregnant, after menopause, or when the woman is using a permissible form of contraception.
In the Torah, the word used for sex between husband and wife comes from the root Yod-Dalet-Ayin, meaning "to know," which vividly illustrates that proper Jewish sexuality involves both the heart and mind, not merely the body.
Nevertheless, Judaism does not ignore the physical component of sexuality. The need for physical compatibility between husband and wife is recognized in Jewish law. A Jewish couple must meet at least once before the marriage, and if either prospective spouse finds the other physically repulsive, the marriage is forbidden.
Sex should only be experienced in a time of joy. Sex for selfish personal satisfaction, without regard for the partner's pleasure, is wrong and evil. A man may never force his wife to have sex. A couple may not have sexual relations while drunk or quarreling. Sex may never be used as a weapon against a spouse, either by depriving the spouse of sex or by compelling it. It is a serious offense to use sex (or lack thereof) to punish or manipulate a spouse.
Sex is the woman's right, not the man's. A man has a duty to give his wife sex regularly and to ensure that sex is pleasurable for her. He is also obligated to watch for signs that his wife wants sex, and to offer it to her without her asking for it. The woman's right to sexual intercourse is referred to as onah, and it is one of a wife's three basic rights (the others are food and clothing), which a husband may not reduce. The Talmud specifies both the quantity and quality of sex that a man must give his wife. It specifies the frequency of sexual obligation based on the husband's occupation, although this obligation can be modified in the ketubah (marriage contract). A man may not take a vow to abstain from sex for an extended period of time, and may not take a journey for an extended period of time, because that would deprive his wife of sexual relations. In addition, a husband's consistent refusal to engage in sexual relations is grounds for compelling a man to divorce his wife, even if the couple has already fulfilled the halakhic obligation to procreate.
Although sex is the woman's right, she does not have absolute discretion to withhold it from her husband. A woman may not withhold sex from her husband as a form of punishment, and if she does, the husband may divorce her without paying the substantial divorce settlement provided for in the ketubah.
Although some sources take a more narrow view, the general view of halakhah is that any sexual act that does not involve sh'chatat zerah (destruction of seed, that is, ejaculation outside the vagina) is permissible. As one passage in the Talmud states, "a man may do whatever he pleases with his wife." (Nedarim 20b) In fact, there are passages in the Talmud that encourage foreplay to arouse the woman. (Nedarim 20a). Any stories you may have heard about Jewish sex occurring through a hole in a sheet are purely an urban legend.

Niddah: The Laws of Separation

One of the most mysterious areas of Jewish sexual practices is the law of niddah, separation of husband and wife during the woman's menstrual period. These laws are also known as taharat ha-mishpachah, family purity. Few people outside of the Orthodox community are even aware that these laws exist, which is unfortunate, because these laws provide many undeniable benefits. The laws of niddah are not deliberately kept secret; they are simply unknown because most non-Orthodox Jews do not continue their religious education beyond bar mitzvah, and these laws address subjects that are not really suitable for discussion with children under the age of 13.
According to the Torah, a man is forbidden from having sexual intercourse with a niddah, that is, a menstruating woman. This is part of the extensive laws of ritual purity described in the Torah. At one time, a large portion of Jewish law revolved around questions of ritual purity and impurity. The law of niddah is the only law of ritual purity that continues to be observed today; all of the other laws applied only when the Temple was in existence, but are not applicable today.
The time of separation begins at the first sign of blood and ends in the evening of the woman's seventh "clean day." This separation lasts a minimum of 12 days. The Torah prohibits only sexual intercourse, but the rabbis broadened this prohibition, maintaining that a man may not even touch his wife or sleep in the same bed as her during this time. Weddings must be scheduled carefully, so that the woman is not in a state of niddah on her wedding night.
At the end of the period of niddah, as soon as possible after nightfall after the seventh clean day, the woman must immerse herself in a kosher mikvah, a ritual pool. The mikvah was traditionally used to cleanse a person of various forms of ritual impurity. Today, it is used primarily for this purpose and as part of the ritual of conversion, though in some communities observant men periodically immerse themselves for reasons of ritual purity.
It is important to note that the mikvah provides only ritual purification, not physical cleanliness; in fact, immersion in the mikvah is not valid unless the woman is thoroughly bathed before immersion. The mikvah is such an important part of traditional Jewish ritual life that traditionally a new community would build a mikvah before they would build a synagogue.
The Torah does not specify the reason for the laws of niddah, but this period of abstention has both physical and psychological benefits.
The fertility benefits of this practice are obvious and undeniable. In fact, it is remarkable how closely these laws parallel the advice given by medical professionals today. When couples are having trouble conceiving, modern medical professionals routinely advise them to abstain from sex during the two weeks around a woman's period (to increase the man's sperm count at a time when conception is not possible), and to have sex on alternate nights during the remaining two weeks. When you combine this basic physical benefit with the psychological benefit of believing that you are fulfilling G-d's will, it is absolutely shocking that more couples with fertility problems do not attempt this practice. The rejection of this practice by the liberal movements of Judaism is not a matter of "informed choice," but simply a matter of ignorance or blind prejudice.
In addition, women who have sexual intercourse during their menstrual period are more vulnerable to a variety of vaginal infections, as well as increased risk of cervical cancer.
But the benefits that the rabbis have always emphasized are the psychological ones, not the physical ones. The rabbis noted that a two-week period of abstention every month forces a couple to build a non-sexual bond as well as a sexual one. It helps to build the couple's desire for one another, making intercourse in the remaining two weeks more special. It also gives both partners a chance to rest, without feeling sexually inadequate. They also emphasized the value of self-discipline in a drive as fundamental as the sexual drive.

Birth Control

In principle, birth control is permitted, so long as the couple is committed to eventually fulfilling the mitzvah to be fruitful and multiply (which, at a minimum, consists of having two children, one of each gender). The issue in birth control is not whether it is permitted, but what method is permitted, and under what circumstances.
Birth control is rather clearly permitted in circumstances where pregnancy would pose a medical risk to the mother or her other children. For example, the Talmud recognizes the use of birth control by very young women, pregnant women or nursing women. However, there is some variance of opinion as to what other circumstances might permit birth control. If this is an issue for you, you should consult a competent rabbinic authority.
It is well-established that methods that destroy the seed or block the passage of the seed are not permitted, thus condoms are not permitted for birth control. However, the pill is well-recognized as an acceptable form of birth control under Jewish law. I have also heard some say that a condom would be permitted under Jewish law to prevent the transmission of AIDS or similar diseases, because preserving the life of the uninfected spouse takes priority; however, I am not certain how authoritative this view is. If this is an issue for you, you should consult a competent rabbinic authority.

Abortion

Jewish law not only permits, but in some circumstances requires abortion. Where the mother's life is in jeopardy because of the unborn child, abortion is mandatory.
An unborn child has the status of "potential human life" until the majority of the body has emerged from the mother. Potential human life is valuable, and may not be terminated casually, but it does not have as much value as a life in existence. The Talmud makes no bones about this: it says quite bluntly that if the fetus threatens the life of the mother, you cut it up within her body and remove it limb by limb if necessary, because its life is not as valuable as hers. But once the greater part of the body has emerged, you cannot take its life to save the mother's, because you cannot choose between one human life and another.

Homosexuality

Sexual relations between men are clearly forbidden by the Torah. (Lev. 18:22). Such acts are condemned in the strongest possible terms, as abhorrent. The only other sexual sin that is described in such strong terms is the sin of remarrying a woman you had divorced after she had been married to another man. (See Deut. 24:4). The sin of sexual relations between men is punishable by death (Lev. 20:13), as are the sins of adultery and incest.
It is important to note, however, that it is homosexual acts that are forbidden, not homosexual orientation. Judaism focuses on a person's actions rather than a person's desires. A man's desire to have sex with another man is not a sin, so long as he does not act upon that desire. In fact, it could be said that a man who feels such desires but does not act upon them is worthy of more merit in that regard than a man who does not feel such desires at all, just as one who refrains from pork because it is forbidden deserves more merit than one who refrains from pork because he doesn't like the taste.
I have seen some modern Orthodox sources suggest that if homosexuality is truly something hardwired in the brain, as most gay activists suggest, then a man who acts upon that desire is not morally responsible for his actions, but I am not sure how wide-spread that opinion is. In any case, it is not quite as liberal a position as some would have you believe: essentially, it is equivalent to saying that a kleptomaniac would not be held morally responsible for stealing.
Interestingly, female same-sex relations are not forbidden by the Torah. There is very little discussion of female homosexuality in the Talmud. The few sources that mention lesbian relations say that they do not disqualify a woman from certain privileges of the priesthood, because it is "merely licentiousness." There is a surprising lack of discussion of such issues as whether lesbianism would be grounds for divorcing a woman without her consent or without ketubah. Rambam asserted that lesbian practices are forbidden because it was a "practice of Egypt" and because it constituted rebelliousness.

Masturbation

Jewish law clearly prohibits male masturbation. This law is derived from the story of Onan (Gen. 38:8-10), who practiced coitus interruptus as a means of birth control to avoid fathering a child for his deceased brother. G-d killed Onan for this sin. Although Onan's act was not truly masturbation, Jewish law takes a very broad view of the acts prohibited by this passage, and forbids any act of ha-sh'cha'tat zerah (destruction of the seed), that is, ejaculation outside of the vagina. In fact, the prohibition is so strict that one passage in the Talmud states, "in the case of a man, the hand that reaches below the navel should be chopped off." (Niddah 13a)
The issue is somewhat less clear for women. Obviously, spilling the seed is not going to happen in female masturbation, and there is no explicit Torah prohibition against female masturbation. Nevertheless, Judaism generally frowns upon female masturbation as "impure thoughts."

Suggestions for Further Reading

Rachel Biale's Women and Jewish Law (Paperback) (Kindle) contains many sections dealing with sexual issues, focusing on the woman's perspective. It addresses the laws of marital relations, sexuality outside of marriage, procreation and contraception, abortion and rape.
Rabbi Shmuley Boteach (known for his Shalom in the Home reality TV series) has a book coincidentally named Kosher Sex (Paperback) (and let me just say in my own defense: I was using that page title years before his book came out!). The book talks about sex in the context of a committed, loving relationship, trying to find a proper balance between deep friendship and passionate lovemaking, within the context of Jewish Law.

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© Copyright 5756-5771 (1995-2011), Tracey R Rich
If you appreciate the many years of work I have put into this site, show your appreciation by linking to this page, not copying it to your site. I can't correct my mistakes or add new material if it's on your site. Click Here for more details.

Home | What's Nu? | Current Calendar | About the Author | Glossary and Index | Mobile Site

Treatment of Gentiles

http://www.jewfaq.org/613.htm#Gentiles

Treatment of Gentiles

53. To love the stranger (Deut. 10:19) (CCA61). See Love and Brotherhood.
54. Not to wrong the stranger in speech (Ex. 22:20) (CCN49).
55. Not to wrong the stranger in buying or selling (Ex. 22:20) (CCN50).
56. Not to intermarry with gentiles (Deut. 7:3) (CCN19). See Interfaith Marriages.
57. To exact the debt of an alien (Deut. 15:3) (affirmative).
58. To lend to an alien at interest (Deut. 23:21) According to tradition, this is mandatory (affirmative).