Sukkot What it's all about

The holiday of Sukkot is named after the booths or huts in which Jews are supposed to live during this week-long festival. The huts are supposed to remind us of the flimsy houses our ancestors lived in as they traveled through the desert heading towards Israel.

Eating and living in a temporary structure--called a sukkah--forces you to think about the important things in life, separating you from material possessions. But because Sukkot is also a harvest festival, it is considered an especially happy and festive time.

In ancient times, when the Temple in Jerusalem still stood, Sukkot was one of the three major pilgrimage festivals (along with Passover and Shavuot). Sukkot begins five days after Yom Kippur.

At Home
Now the fun part: building a sukkah! According to Jewish law a sukkah is a temporary structure with at least three sides and a roof made out of thatch or branches. The roof should provide some shade or protection from the sun, but still allow you to see the stars at night. You can build a sukkah out of wood, fabric, tarps, metal, or anything else you happen to have lying around the house. Traditionally the sukkah is decorated with everything from posters to gourds to paper chains. Meals are eaten in the sukkah (weather permitting) and many people choose to sleep there, too.

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Yom Kippur FAQs

What is Yom Kippur?
Yom Kippur is a Jewish fast day that is associated as the most solemn day of the year. According to tradition, God seals the Book of Life and Death for the upcoming year, so the day is devoted to repent over sins committed from the previous year.

How do we observe it?
Yom Kippur is a time to separate from human functionalities such as eating, drinking, showering, wearing leather shoes, and having sexual relations. There is also a tradition to dress in all white. The day is centered around going to synagogue, where longer services are said throughout the day, followed by the closing prayer of Neilah, where the liturgy imagines the heavenly gates closing at the end of the High Holidays.

What does it mean?
The overall theme of Yom Kippur revolves around repentenece, where the community asks to be forgiven of all previous sings and to be written in the Book of Life.

What is the history behind Yom Kippur?
Rituals for Yom Kippur go back to biblical times but during the period of the Second Temple, Yom Kippur was seen as an important day of mourning and repentance. It was an important day on the Jewish calendar during the Rabbinic time period and maintained an important status through modern time.

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Special Observances during the Aseret Yemei Teshuva

Special Observances during the Aseret Yemei Teshuva

The ten days from Rosh HaShanah to Yom Kippur are known as the Aseret Yemei Teshuva, the ten days of repentance. The Gemara, Rosh HaShanah 18a, states that the verse (Yeshayahu 55:6) that states to call out to G-d when he is close refers to the Aseret Yemei Teshuva. There are a number of practices that are observed during these days. In this issue, we will present a discussion about these practices and the common theme that is apparent in all of these practices.

The Recitation of HaMelech HaKadosh and HaMelech HaMishpat

The Gemara, Berachot 12b, notes that during the Aseret Yemei Teshuva, the beracha of "HaKel HaKadosh" should be changed to "HaMelech HaKadosh" and the beracha of "Melech Oheiv Tzedakah UMishpat" should be changed to "HaMelech HaMishpat." The Gemara has a further discussion regarding whether one must return to that beracha if he did not recite the special formulation.

Most Rishonim rule in accordance with the opinion that one must return to the beracha if it was not recited properly. R. Eliezer ben R. Yoel HaLevi, (Ra'aviah c. 1140-1220), Avi HaEzri no. 40, rules that one is not required to return to the beracha. R. Yosef Karo (1488-1575) Shulchan Aruch, Orach Chaim 582:1, rules in accordance with the majority opinion. He adds that there is a difference between a mistake in HaMelech HaKadosh and a mistake in HaMelech HaMishpat. The beracha of HaMelech HaKadosh is part of the first three berachot which is considered a single unit. Therefore, if one did not recite HaMelech HaKadosh, he must return to the beginning of the Amidah. If one did not recite HaMelech HaMishpat, he returns to the beginning of that beracha.

Rabbeinu Yonah (d. 1263), in Talmidei Rabbeinu Yonah, Berachot 7a, s.v. UMihu, notes another difference between the two berachot. He contends that the critical factor is mentioning G-d as King (melech). Therefore, one who recited "Melech Oheiv Tzedakah UMishpat" is not required to return to the beracha because his recitation of the word "melech" is sufficient. This is significant from a practical perspective since the ordinary recitation is "Melech Oheiv Tzedakah UMishpat," and it is unlikely that someone would omit the word "melech." As such, according to Rabbeinu Yonah, the discussion about returning to the beracha is only practically relevant to one who recited "HaKel HaKadosh" instead of "HaMelech HaKadosh." R. Karo, Beit Yosef, Orach Chaim no. 582, notes that most Rishonim do not present this distinction which indicates that they disagree with Rabbeinu Yonah. R. Karo himself in Shulchan Aruch, op. cit., does not present this distinction. Nevertheless, Rama, Orach Chaim 118:1, accepts Rabbeinu Yonah's distinction as a matter of Halacha.

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Rosh Hashanah FAQ

Everything you ever wanted to know about the holiday

By The Editors of Tablet Magazine

WHAT IS ROSH HASHANAH?

It’s the holiday that marks the Jewish new year. To celebrate, we eat apples and honey.

WHEN IS ROSH HASHANAH?

Rosh Hashanah 2014 begins at sundown Wednesday, September 6, ending at sundown on Friday, September 6.

WHAT’S IT ALL ABOUT?

Since the holiday is commonly called the “Jewish New Year,” one would think Rosh Hashanah would mark the first day of the first month of the Hebrew calendar. It doesn’t: Tishrei, on the first day of which we celebrate this major holiday, is the calendar’s seventh month. Why, then, is it given the distinction of marking the new year?

This question is especially vexing considering that—like the old adage about two Jews and twice as many opinions—the Hebrew calendar marks several different occasions as New Year’s Day: For example, the first day of Nissan, the first month, is the yardstick according to which we measure the years of the reign of kings, while if we were concerned with the tithing of animals, the date to keep in mind would have been the first of Elul, the sixth month.

Seven, however, had always had special meaning in Judaism; although Rosh Hashanah itself isn’t mentioned by name in the Bible, God, speaking to Moses in Leviticus 23:24, imagines the holiday as a sort of Sabbath for the soul: “On the first day of the seventh month,” says the Almighty, “you are to have a day of rest, a sacred assembly commemorated with trumpet blasts.”

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Elul - Why Blow the Shofar Every Day?

By Ehud Ben Ami for jewishmag.com

We are all basically familiar with the custom that starting on the first of Elul, the shofar is blown in all the synagogues after the morning service. We know that our customs have been around for many years and have deep reasons, but this one custom is perhaps more interesting than most.

Most people if asked, will tell you that the custom of blowing the shofar during the month of Elul is to awaken that spark inside our hearts to remind us to return once again to G-d, since Rosh Hashanah, the day of judgement, is coming up.

This is true, of course, but why should a shofar be blown? Could not something else be used, maybe banging on a pot or someone announcing in the synagogue that Rosh Hashanah is coming?. True, we blow a shofar on Rosh Hashanah, and so the shofar blowing in Elul does remind us of the shofar that is blown on Rosh Hashanah, but still, what is the reason that a shofar is blown? Why not blow also, or in its place, a trumpet or saxophone?

Actually, I was surprised to find that the origin of this custom dates back to over two thousand years ago. It is brought down in a book call the "Chapters of Rabbi Eliezer". This book is a collection of teachings that were compiled by none other than Rabbi Eliezer HaGadol, the teacher of Rabbi Akiva! Now that's pretty heavy!

In this book, Rabbi Eliezer quotes Rabbi Yehosua ben Korcha who explains that when Moses came down from Mount Sinai (the first time) with the first tablets of the laws (the Ten Commandments) and he saw the Jews dancing around an idol, he threw the tablets from his hands and broke them. This was on the seventeenth of Tamuz.

During the next forty-day period he was occupied with executing all of those who engaged in idolatry and grinding the golden calf (which was the idol) into dust.

At the end of this forty-day period, which begins on the eighteenth of Tamuz and finishes on the last day of Av, the next day is the first of Elul. On this day, G-d said to Moses, ascend to the top of the mountain and blow a shofar throughout the camp. This was so that when Moses would ascend the mountain, the Jews would not make the horrible mistake and involve themselves in idolatry.

The teaching continues, that as the shofar was blown, G-d himself ascended to the mountain as it is written in Psalms (47:6) "G-d ascends with the shofar sound, the L-rd is with the shofar."

Therefore, concludes, the teaching of Rabbi Yehosua ben Korcha, each year on the first day of Elul we blow the shofar. We however, seeing a good thing, have extended it for the entire month, with the exclusion of the last day.

Now that we have gotten to the truth of the matter it certainly is nice and comfy to know that our customs and traditions have a few (?) good centuries of practice behind them. What we should know is that there is more than a deep intellectual concept behind this, but really an action, that brings us benefits, both in the physical world and in the spiritual world.

The teaching shows us how the shofar reminded the Jews that although Moses had ascended onto the mountain, that he would re-appear bringing us an ability to achieve even greater spiritual heights than we had reached before. It also warned us, that we would pay for our mis-deeds.

The shofar at that time in history was the chief instrument for alarming a population that a danger is impending. Like a siren today that is sounded to warn people to seek shelter or prepare for battle with the enemy, the shofar was used to awaken the population to an impending danger, such as an attack.

Prior to this time period, the shofar was used only to assemble the people for extremely important matters. All who would hear the shofar would immediately drop all of their mundane affairs and run to the center of the camp to see what was so important that the shofar was sounded.

When Moses ascended Mount Sinai, the shofar was sounded, this time instead of as a calling to assemble, to remind the people of the impending danger of inappropriate behavior. It worked, and Moses descended from Mount Sinai forty days later, which was the tenth of Tishre, the day that has become famous for forgiveness, Yom Kippur. In his hands he had the second tablets (of the Ten Commandments). The Jews, of course, rejoiced at seeing Moses this time.

We also today sound that very shofar, for time exists for us today, as it did then in history. On each day, the light of history shines into our lives. We are able to utilize the historic occasions to raise our level of service to G-d to a loftier level, and in doing so, we are elevating ourselves.

Elul is now the period of introspection. Examining ourselves for spots of idolatry. It is where we can begin again to serve G-d as we were created to do so.

Rosh HaShanah 5774

ROSH HASHANAH 5774 is celebrated September 04 - 06 2013

Rosh HaShanah (literally, "Head of the Year") is the Jewish New Year, which marks the beginning of a 10-day period of prayer, self-examination and repentance. This period, known as the Yamim Noraim (Days of Awe or High Holy Days), is widely observed by Jews throughout the world, many with prayer and reflection in a synagogue. There also are several holiday rituals observed at home.

Rosh HaShanah is celebrated on the first day of the Hebrew month of Tishrei, which—because of differences in the solar and lunar calendar—corresponds to September or October on the secular calendar. Customs associated with the holiday include sounding the shofar, eating a round challah, and tasting apples and honey to represent a sweet New Year.

The origins of Rosh HaShanah are found in the Bible.The Book of Leviticus (23:24-25) declares: “In the seventh month, on the first day of the month, you shall observe a day of rest, a memorial proclaimed with the blowing of the shofar, a holy convocation.” Although this day eventually became Rosh HaShanah, the Jewish New Year, it was not originally known as such.

In ancient times, there were four “new years” in the Jewish calendar. Each had a distinct significance:

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Prepent: 40 Days To Find Your Focus

On the first day of the last month of the Hebrew year, get ready to repent in style. Prepent offers 40 days of interactive online learning lead by Amichai Lau-Lavie. Subscribe to the daily blog and join Amichai and Lab/Shul on a journey into the Holy of Holies within Yom Kippur. Now in its third year, Prepent gets you into shape for a more meaningful and inspired High Holy days.
Stay tuned for subscription details coming soon.

WHAT IS LAB/SHUL?

Lab/Shul is a Jewish congregational model in the making based in NYC. The Lab/Shul community is dedicated to exploring, creating and celebrating innovative opportunities for contemplation, life cycle rituals, the arts, life-long learning and social justice.
Building on Storahtelling’s vision and practice, Lab/Shul seeks to redefine the role of sacred gatherings that nourish our thirst for meaning, connection, spirituality and community.

WHO IS LAB/SHUL?

Lab/Shul is a project of Storahtelling, led by Amichai Lau-Lavie, Storahtelling senior educators, artists and lay leaders.