THE JEWISH HOLIDAY CYCLE - 5

Hanukkah

BRINGING LIGHT TO DARKNESS

The common version of the story of Hanukkah is well worth telling. In 167 B.C.E. King Antiochus Epiphanes forced Hellenization on all his subjects.

Jewish rituals were outlawed, and the worship of Greek gods replaced them in the Temple. Many resisted Hellenism and died as martyrs, though many also were forced into compliance, giving rise to the story that follows, and the rebellion which gave birth to one of the most famous legends.

The rebellion began in the village of Modi'in in central Israel. Here they forced local Jews to sacrifice a pig at the altar in order for them to show obedience to the new decree - a political move more than religious. Mattathias, an old priest, refused to obey and, together with his five sons, began a rebellion. The war that followed was not one of fixed battles, but a war of attrition, ambush, and guerrilla tactics, and after the old priest Mattathias died, his son Judah took over the leadership of the rebellion, and eventually succeeded in defeating the Greeks. This great triumph of the very few against the many was the first miracle.

Finally, Judah freed Jerusalem and reclaimed the Temple, entering in after their triumph with no food or light and very little to sustain them at all. Once inside, they found but one small container of oil, which was enough to burn for only one day. Upon lighting the temple menorah with it, a miracle occurred and the menorah burned for eight days. Hanukkah is therefore celebrated to recall the Maccabees and the conquering of the Greeks, but most of all to celebrate the miracle of the burning oil. This is the second miracle.

The First Book of Maccabees seems to have been written within fifty years of the re-dedication of the Temple. Hanukkah is therefore the only holiday for which there are few historical records, as it is not mentioned in the Bible, though it is part of the apocryphal literature. The story of Hanukkah happened after the Bible was redacted. In fact, the book of the Maccabees, while it emphasizes the war, makes no mention of the oil.

Hanukkah occurs over eight days not because of the miracle of the menorah remaining alight for that length of time but because it follows the timing of the holiday of Sukkot, which the Maccabees could not observe while they were in the mountains of Judea.

There is also very little in the Mishnah about Hanukkah. The miracle of the burning oil occurs only in later rabbinical literature. Because of the rabbis' discomfort with the emphasis on military victory, the miracle of the oil was given predominance.

In spite of this uncertain history, Hanukkah has become increasingly popular and the rabbis long ago made candlelighting rituals. These rituals emphasize the miracle of the oil, while relating the tale of the Maccabees.

Hanukkah has been influenced in America and Britain by Christmas. Hanukkah money, or gelt, given to children, is an old tradition, but the fact that Christmas is so close has made the exchange of gifts an important part of the holiday, in most Anglo-American Jewish families, rendering Hanukkah more important than the biblical holidays of Sukkot and Shavuot, which is a pity, since they are such important and rich holidays.

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Traditions and Customs

LIGHTING HANUKKAH CANDLES

The most important ritual of Hanukkah is ceating light. Hanukkah continues for eight nights, and each night an additional candle is lit. This is the tradition celebrating and commemorating the eight nights that the burning oil continued. Most people use wax candles, though oil and wick may also be employed, as it is considered more appropriate for the accurate celebration of the original story where oil was used. It is customary to place the menorah in a window so that passersby can see the lights. The candles are placed in the menorah, starting at the right. Each subsequent night one candle is added, starting at the right and moving left.

There is a special place on the hanukiah for the shamash candle (helper), which is always lit first. Before lighting the candles, we say the following blessings:

Blessed are you, Force of the Universe, who has sanctified our lives through commandments, commanding us to kindle the Hanukkah lights.

Blessed are you, Force of the Universe, who performed miracles for our ancestors, in those days, in this season.

On the first night we recite She-he-heyanu

Blessed are you, Force of the Universe, for giving us life, for sustaining us, and for helping us reach this moment.

The shamash is then used to light the candle. Every subsequent night, we begin by lighting the candle that has been added last. Once the lighting is completed, most people sing Ma'oz tzur, a beautiful song illustrating the protective power of a spiritual life.

After singing Ma'oz tzur, and other Hanukkah songs, gifts are given. And we play games, such as dreidel (sevivan in Hebrew).

To play this game, each player is given a stake – pennies, nuts, etc. A piece is put in the centre to begin. The top or dreidel has four sides, each with a letter  – nun, gimmel, hay, or shin – representing nes, gadol, hay, and sham. Players then take turns spinning the dreidel and following the instructions – the letter nun means neither win nor lose; gimmel means the player can take the whole pot; hay means half the pot; shin means the player must put one coin in the pot.

Another custom at this time is to eat foods that have been fried in oil, such as potato latkes (Ashkenazim tradition) or sufganiyof – a type of doughnut I go crazy about (Sefardim tradition) – to remind us once again of the miracle of the oil.

Other Customs and Laws

Hanukkah starts with one light and finishes with many. This is one of the great teachings of this holiday period. Transformation begins with the first step, one step at a time.

The only way to dispel darkness is not to curse the darkness, but to create light. Also, fire is dynamic. It must increase or shrink, and the very act of touching it spreads it further. The tiniest flame can ignite a bonfire. This is the teaching of Hanukkah – the teaching of the Maccabees. Let the heart become bonfire.

So by the last day of the holiday, the candles or oil are burning most brightly – Zot Hanukkah – the essence of Hanukkah. The number seven is the perfect number in many mystical traditions, so that the number eight is beyond the complete, bringing something eternal. One step at a time to eternity.

KAVVANOT

Hanukkah is traditionally celebrated with a numer of traditional prayers and songs that are anjoyed following the candlelighting. There are also other possibilities such as Psalm 70 and Psalm 44:2-9. We can also develop our own selection of pieces, such as the following from Michael Strassfeld's book, The Jewish Holidays. These can be read all in one night or divided among the eight nights.

>>>[continuing soon...]>>>

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THE JEWISH HOLIDAY CYCLE - 4

Simchat Torah

REJOICING WITH THE TORAH

Right after the last day of Sukkot follows the Simchat Torah, the Eighth Day of Assembly - TISHRI 22-23

On the eighth day hold a solemn gathering and don't work at your occupations.
-NUM. 29:35

God asks anyone who has made a pilgrimage for Sukkot to remain with Him one extra day. The joyous character of Simchat Torah and its rituals at the ending and beginning of the Torah reading cycle has made it one of the most widely celebrated rituals of the Jewish festival cycle.

Traditions and Customs

SHEMINI ATZERET

Shemini Atzeret is a "hag" - a full festival day. The usual rituals of kiddush, and candlelighting are obeserved and the requirement not to work. It is called Shemini Hag ha'Atzeret in the kiddush and the Amidah. The She-he-heyanu blessing is spoken at candlelighting and/or at kiddush.

At the time of the Musaf service, we say the prayer for rain (Tefillat Geshem) for the first time. The transition to the prayer for dew is made at the beginning of Passover. Each of these prayers notes a change in the agricultural year in Israel, where it doesn't rain in summer. In this time the heavens are deciding how much rain we will have during the year. Though we may indicate our needs for water with rituals of the temple - water libation and the four species - we do not actually pray for rain until the end of our living outside the sukkah. "Praise God who brings forth the winds and brings down the rain," we chant. Next to Purim, there is no holiday which generates more joyous abandon in dance and celebration than Simchat Torah.

The yearly reading of the Torah is concluded, and immediately begun again and rituals include hakkafot (circlings) similar to the hoshana ritual of Sukkot, which involves singing and dancing in honour of the Torah. Customarily there are seven hakkafot at night when we read the last section of Deuteronomy, the very last verses being read the next morning.

In the evening we begin the celebration of Simchat Torah. Following the Amidah, the hakkafot (circlings) begin  with the recital of songs in praise of God and the Torah. The congragation follows the leader and repeats each verse. On recital of the verse Vayhi binsoa ha-aron ("It came to pass whenever the ark..."), the ark is opened up, and the Torah scrolls are removed from the ark. (In some congregations the ark is never left empty - either a lighted candle or a Bible is left inside.) It is a honour to carry a Torah scroll during a hakkafot, and even more of a honour to lead the procession.

There are several people holding the Torahs and moving around the synagogue. The rest of the congregation kiss the Torah scrolls as they pass.

Following the procession the leader sings a song and the congregation joins in with the song and dances. The dancing can be spontaneous, and the different groups usually change continuously. When the leaders become tired from their dancing, they pass the Torah scrolls on to others.

Eventually the first hakkafot stops - there is no set time for this - and the Torah scrolls are passed on. The children are especially encouraged to participate, carrying flags, candles, and baby Torahs. There is more dancing with each hakkafot, and so on into the night.

Following the seventh and last hakkafot, all the Torahs except one are returned to the ark, and this one is used for the service. The Torah is usually read during the day, but during Simchat Torah we read it at night. The Torah is often called a bride by tradition. Weddings are also often done at night, which is perhaps the origin of why we read it at night during this time.

The morning service is the same as any holiday, except there are again hakkafot. And during this holiday there are also many Aliyot, as everyone present must be honoured with one.

When everyone has received an Aliyah, there follows a special calling up of the children named Kol ha-Ne'arim - "All the Children". A tallit is spread over their heads like a canopy and they accompany an adult in saying the blessings. This is intended to make them feel enclosed and secure beneath the wings of the adults.

The wedding imagery is continued during the day with bringing up Aliyah called "groom of the Torah". In the same way as with a Jewish wedding, the individual is sometimes pelted with candy and sweets. The Torah is rolled back to the beginning, or a second one is brought. The Aliyah for the first reading is called "groom of Genesis". The entire congregation then recites "v'hi erev, v'hi boker" - "It was evening and it was morning... the first day." This is then repeated.

Simchat Torah is about the renewal of life - of love, the beginning of spiritual practice. The poet Shelley wrote, "When winter comes, can spring be far behind?" The end of the Torah comes; the end of teaching. In the very next breath, the Torah begins again. The spring is therefore symbolically reborn.

One important thing to be observed - Simchat Torah is intended to be crowded, so use a space that is a bit too small for everyone invited so that people can crowd in and be intimate and close, and so that music is loud and strong to encourage an informal atmosphere, and one that is spiritually oriented and not heavily burdened with ritual.

Glossary of Terms and Traditions of Interest

• Chatan Torah - Bridegroom of the Torah - the one who blesses - reads the final section of Deuteronomy.
• Chatan Beresheet - Refers to the "Bridegroom of Genesis", the one who reads the first section of Genesis on Simchat Torah. It is considered a great honour to be asked to do this reading and blessing.
• Degel - A flag given to children, which they wave while taking part in the seven hakkafot of the Simchat Torah.
• Hakkafot - Circling dances with the Torah.
• Maysheev ha-ruach u'moreed ha-gashem - The most important phrase of the ritual of Praying for Rain, meaning "You who cause the wind to blow and the rain to fall".
• Simchat Torah - Means "Torah Joy".

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THE JEWISH HOLIDAY CYCLE - 3

Sukkot

HAVEN OF PEACE

Sukkot, also known as the Fall harvest holiday - hag-ha-asif, or "festival of in-gathering" - occupies the seven days from Tishri 15 to 21. It is a holiday of joy after Yom Kippur, when we all enter into the spirit of Sukkot.

Sukkot continues the story of the Israelites, which began with the Exodus from Egypt (Passover) and the giving of the Torah at Sinai (Shavuot). Traditionally there were three pilgrimage festivals - Sukkot, Pesach, and Shavuot. For each one, a different phase of an agricultural cycle is celebrated, and on this holiday we build huts in the practice of the workers during harvest when they lived in temporary huts in the fields. The tradition also reminds us of when we lived as desert people.

Sukkot is called zeman simhateinu - the season to rejoice. We are commanded to be happy, and the holiday is a meditation of focusing on joy, and putting aside our worries.

Originally pilgrims came from all over Israel to Jerusalem to take part in the temple rites of Sukkot, perhaps their most important festival of all the biblical and Temple periods. Sukkot is also a festival of the future, for, according to tradition, in the messianic period all the nations of the world will assemble in Jerusalem and celebrate together.

Traditions and Customs

THE SUKKAH

You shall live in huts seven days; all citizens of Israel shall live in huts, in order that future generations may know that I made the Israelite people live in huts when I brought them out of the land of Egypt, I the Lord your God.

~LEV. 23:42, 4JL

For most people, Sukkot is about building a sukkah. The sukkah is a temporary tent-like dwelling usually made with a roof of branches. It must be finished in the four days before the holiday, and we use it for the first time on the evening of Sukkot. Sukkot is profoundly about beauty, and the sukkah that we build should reflect our best nature, so that it is in this spirit that we decorate it, as though it were the Jewish child's answer to the Christmas tree. It is also true to say that the sukkah represents the very transience of all endeavour. Sukkot teaches us that although we may live in a mansion, we might easily have to live in a hut the next day. We should rejoice in both these possibilities. The sukkah is also great fun for the children to sleep in, as a kind of joyful game and adventure.

Usually, people use the sukkah only as a place to eat. It is good to eat there at night, and recite kiddush over wine and the blessing of motsi for bread.

We need to rejoice in the sukkah, not suffer in it, there is therefore no need to sleep there in inclement weather.

MAKING YOUR OWN SUKKAH

Sukkot is my family's favourite holiday. We have a semi-permanent frame in our back garden with hooks built in for the walls of cloth. This makes constructing the sukkah very easy and allows us to dedicate most of our attention to the decoration. Our frame is made of wood, though PVC or metal pipes are an easy alternative. We hang painters' drop-cloths, made of canvas, on the inside, and blue plastic tarpaulins on the outside to protect the sukkah from wind and rain and keep it snug on chilly nights. We also hang all kinds of beautiful woven cloths, embroidered tablecloths, pretty bedsheets, and even some real tapestries. Sequined fabric for the interior walls is also wonderful, as it catches the sunlight. We place rugs bought secondhand on the ground and many pillows, cushions, and blankets. Some years we place a big tin pan on the floor - which becomes our hearth - and burn a log at night to keep us warm. The roof is made of branches festooned with all sorts of sparkling things from the party shop and with paper flower garlands. We also hang tiny holiday lights that provide the illumination we need at night. It is magical.

During the evenings we always have friends over for potluck dinners. During the day we read and play in the sukkah, and even teach our students there. We always hate to see the holiday end so that when we stop spending time in the garden, we move our activities back into the house. It is wonderful to have a protected room in the garden, but often the rain s come during Sukkot. Traditionally, if it rains while you are in the sukkah, you are to return to the house and are not enjoined to return to the sukkah when the rain stops; we are supposed to rejoice in the sukkah and not endure discomfort there. In ancient times, Sukkot was called Ha Hag, "The Festival" on which ushpizin - honorary guests - were invited each night from the host of our holy ancestors. The ushpizin are Abraham, Isaac, Miriam, Abigail, Moses, Aaron, David, Sarah, Rachel, Rebecca, Leah, Esther, and so on, and we invite two or three each evening to join us for dinner.

On the first night of Sukkot, we light candles in the sukkah and recite:

Blessed are you, Lord our God, Ruler of the Universe, who has sanctified us through His commandments, commanding us to kindle the festival lights.

Then we recite the She-he-heyanu blessing:

Blessed are You, Lord our God, Ruler of the Universe, for keeping us in life, for sustaining us, and for helping us reach this moment.

If the candles look as though they will blow out, then someone other than the person who lit them should carry them into the house. Unlike the practice for Shabbat candlelighting, we first say the Berakhah and then light the candles.

After evening services, or in general when you are ready to eat, the festival kiddush is recited over wine. The the blessing for the sukkah is recited:

Praised are You, Lord our God, Ruler of the Universe, who has sanctified us through His commandments, commanding us to live in the sukkah.

Traditionally we then wash our hands and follow this by Morzi over bread. By custom we should have two loaves.

THE FOUR SPECIES

The Arbah Minim is another important mitzvah of Sukkot. It is also called the Four Species.

These Four Species are meant to show our connection with the land. The fours species are:

~ etrog (אתרוג) – the fruit of a citron tree
~ lulav (לולב) – a ripe, green, closed frond from a date palm tree
~ hadass (הדס) – boughs with leaves from the myrtle tree
~ aravah (ערבה) – branches with leaves from the willow tree

The choice of these has innumerable interpretations. Some teachers tell us they represent fire, air, water, and earth, others that they are four levels of reality. Another interpretation of the ritual that seems especially attractive sees the four species as symbolic of four types of Jews. The etrog has taste and fragrance and so represents Jews who have learning and good nature. The palm tree has taste but not fragrance, like Jews who posses erudition but not good nature. The myrtle has fragrance and not taste, like Jews who possess a sweet nature but not erudition. The willow has neither. There are people who are neither good nor clever.

Each day of Sukkot there are special songs and chants, traditionally beginning with the words Hosha na (save us), reminding us of the symbolism of this holiday as a time of transience, as an understanding of the temporary nature of life, and the need to enjoy it.

The two most important of the rituals are the circling of the synagogue seven times instead of once while carrying the four species and reciting the hosha na prayers, and the beating of the willows.

HOSPITALITY

Sukkot is a time for hospitality. In some communities people go from sukkah to sukkah "making kiddush" - that is, having at least wine and cake. Instead of a formal lunch at any one place, during the course of the afternoon they visit many sukkot in their neighbourhoods.

Recipe for Sukkot

As Sukkot is a harvest holiday, it is in keeping to look for a recipe that uses an abundance of vegetables and offers an overflowing platter. This recipe can be made as is, or modified for vegetarian palates. You can change the vegetables to suit your tastes. Do not be afraid of this dish. It takes a lot more time to gather the ingredients than to prepare. It is worth the effort. I was introduced to couscous when I had the good fortune to visit kosher restaurants in Tverya.

COUSCOUS
SERVES 10-12

11/2 cups couscous, prepared by instructions of box
          (Prepare when ready to serve meal, so couscous remains hot)
1 cup chickpeas, drained
0.450 kg. carrots, peeled and halved, or use the same quantity of baby carrots
1 small cabbage, cored and sliced
1 tomato, cut up
1 turnip, sliced
2 sweet potatoes, cut into chunks
0.450 kg. leeks, cleaned and sliced into 3 cm. portions.
          (Use white part only and save the greens for soup.)
2 large onions, quartered
2 zucchini, sliced in chunks
1 small squash, of any variety, sliced
1.400 kg. chuck, flanken, or any appropriate cut
11/2 chicken, in preferred cut
0.450 kg. Polish hot dogs
raisins, almonds or pine nuts (optional)
1 teaspoon coriander
1 teaspoon dill
1 teaspoon parsley
salt and pepper to taste
1/4 tablespoon each tumeric and ginger (optional)
1/2 tablespoon saffron
         (Soak in boiling water for 5 minutes before using, add total liquid mix.)
4 quarts boiling water, or to cover.

In a soup pot, put in all the vegetables, the spices and herbs, salt and pepper, plus the meat and chicken. Reserve the hot dogs until later, along with the tomato, zucchini, and squash. Bring to a boil, reduce to simmer, and cook until done, approximately 2 hours, or until meat is tender. Remove all vegetables and meat from pot and add the ingredients that have been reserved. Cook until tender.

To serve, use a large platter. Spoon the couscous onto the platter. Top with the sliced or chunked meat and chicken. Add sliced hot dogs. Surround with the vegetables. Sprinkle lightly the stock, and serve the rest of the stock as a gravy. Sprinkle with raisins and nuts, if desired.

This dish is often served with harissa, or hot sauce, and spicy salads. The cucumber salad for Shabbat would be good with this meal.

Glossary of Terms and Traditions of Interest

• Aravah - The willow tree, used in the Four Species ritual of the Sukkot. Its presence arises from the belief that it is shaped like the mouth and that because it has no taste and no smell, it represents those Jews who fail to do good deeds and who pay no attention to the Torah.
• Chol Hamo'ed - Intermediate Days of a festival. Days in the middle of a festival on which most ritual strictness is relaxed.
• Etrog - A citrus fruit of the hadar tree and one of the four species used in the Sukkot ritual. It is said to be shaped like the heart and therefore symbolizes Jews who have knowledge of the Torah and do good deeds.
• Hadas - The myrtle, another of the four species used in the Sukkot ritual. It symbolizes the eye and represents Jews who do good deeds but do not read the Torah.
• Hoshana Raba - 7th day of Sukkot Shalosh Regalim - 3 Pilgrimage Festivals. On Sukkot, Passover and Shavuot, Israelites journeyed to the Temple in Jerusalem.
• Kohelet - Book of Ecclesiastes read on the 8th day of Sukkot. "There is nothing new under the sun."
• Lulav - The palm, another of the four species items used in the Sukkot ritual, symbolizes the spine and represents those Jews who read the Torah but do not do good deeds.
• S'chach - The evergreen twigs used to make the roof of the sukkah. The important aspect of these twigs is that they enable the occupier to the hut to see the stars through the roof.
• Z'man Simchataynu - Another name for the holiday, "Season of Our Joy."

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THE JEWISH HOLIDAY CYCLE - 2

The Ten Days of Awe

The ten days between Rosh ha-Shanah and Yom Kippur are meant to be a time of introspection that makes them a biblically divergent holiday with the thematic unity of transformation of the High Holiday process called aseret yemei teshuvah - the ten days of repentance. This is the preriod when the unrighteous can still repent and be written into the Book of Life. It is a time of mitigation and deep inner work. For example, it is necessary to go to those we have wronged and make our peace. The way the divine is experienced is through compassion and reconciliation.

This is a time of increased passion - passion for self-truth, self-knowledge, and making peace with ourselves, our loved ones and the world through an introspective period of deep prayer and meditation. Though an introspective time, it is extremely active psychologically.

TZOM GEDALIAH

In antiquity, Gedaliah was the last Jewish Governor of Judea. He was appointed by the Babylonians to rule the remnant of the Jewish State after the destruction of the First Temple (586 B.C.E.). His assassination was the essential end of Jewish sovereignty. Except for brief periods until Pre-Roman times.

Yom Kippur

AT-ONE-MENT

Yom Kippur ends the ten days of teshuvah (return) begun on Rosh ha-Shanah. It is intended to leave us feeling that we face our mortality cleansed, renewed, and filled with purpose. We read in the Torah that God gave Moses specific instructions for the "Sabbath of Sabbaths". It is a time very much about us as individuals, and our place in the community, the essence of which is said in the teaching of Hillel - "Do not do to others what is hateful to yourself". In order to enhance our throughtfulness and focus our attention, we fast, stop working, wear white and no leather, do not bathe, and have no sexual relations.

All activity is in the synagogue, where there are services most of the day.

• Kol Nidrei - Evening service
• Shaharit - The morning service including Torah service and Yizkor.
• Musaf - A service which includes the Book of Jonah.
• Neilah - Just before sundown. We push our prayers through the closing gates.

Traditions and Customs

EREV YOM KIPPUR

The day before Yom Kippur is a special day of preparation.

One of the old customs is kapparot (atonements), which involved taking a rooster or hen and twirling it around the head, reciting a prayer that the chicken be killed instead of the individual who performed the ceremony. Today, instead of twirling the chicken and then killing it, money in a handkerchief can be substituted.

In the afternoon is the last meal before the fast, called the seudah ha-mafsekef. Wishing others a tzom kal - an easy fast - is traditional.

Here we light the holiday candles with the blessing and She-he-heyanu. We also light a special memorial candle to burn throughout Yom Kippur in memory of deceased parents, and we bless our children. The table is covered with a special holiday cloth, which is usually white, and all the family dress in white also.

SYNAGOGUE OBSERVANCE

The evening service begins with Kol Nidrei - one of the best-known prayers in the liturgy. The chanting is intended to void any promises we have made that we will be unable to keep in the coming year. A Torah scroll is held on either side of the service leader. Kol Nidrei is then chanted three times before sundown. This tradition dates from fifteenth-century Spain.

On Yom Kippur also, a prayer shawl is worn for Kol Nidrei and for all the services. Some may wish to take off leather shoes for services.

Following Kol Nidrei is the Ma'ariv service. All services have special High Holiday nusach (melody), different for each service. The next morning there is the Shaharit, then the memorial prayer for the dead, called Yizkor, is normally read after the Torah reading, though some congregations move it to later in the afternoon, timed during this part of the day because those who have not suffered a loss may not wish to attend.

Included in the Yom Kippur davening are the Avodah service and the martyrology. In temple times the Avodah involved sacrifices and a series of confessions by the high priest. This service was the origin of the term "scapegoat", as a goat was taken to the desert and sacrificed to bring atonement for Israel's sins.

In making his confession, the High Priest would go for one day in the year to the Holy of Holies, where he would pronounce the Name of God, which is not said today, mainly because no one knows any longer how to pronounce it. An important custom arose out of this tradition, where everyone first drops to the knees and then the body is stretched outwards with the head almost touching the ground in complete prostration at the speaking of the Name of God. After the Avodah there is the martyrology. The reason for this is to tell the story of the martyrs killed by the Romans. Today some prayer books include material related to the Holocaust (Shoah) as well. There is no morbid purpose to this, but simply a reminder of the power of the faith.

The final service  - Neilah - of Yom Kippur acquires its name and much of its content from the symbol of heaven's gates closing. Originally the term probably related to the closing of the temple gates, and is an energetic service said while standing.

Finally comes the sound of the shofar - the central symbol of the High Holidays. This ends the day and the whole period of Yom Kippur.

Yom Kippur Recipes

KREPLACH
6-8 SERVINGS MEAT

(This dish may be made Pareve or Dairy, depending on the meat substitute used)

It is traditional to eat kreplach before the Yom Kippur fast. The following recipe can be made with the traditional meat filling, or with a vegetarian substitute. I love kreplach, you'll love it too!

WONTON NOODLE WRAPPERS

(available at most grocery stores in the fresh produce section)

MEAT OR SUBSTITUTE FILLING

1 medium onion, chopped fine
3/4 cup ground meat, or ground meat substitute (available in many grocery stores)
1 egg
Salt and pepper to taste

Sauté the onion with the ground meat or substitute. Remove any excess fat. Combine with egg, salt and pepper to taste. Open wonton wrapper, and remove one noodle sheet at a time. Keep others covered with a damp towel. Place 1 tbsp. on each square. Follow directions on package for sealing wonton. Fold into a triangle and press edges together firmly. Leave as is, or press together two of the ends. Drop into boiling water and cook uncovered for 15 minutes. After being formed, kreplach can be placed on a cookie sheet and frozen.

They can be used in traditional chicken soup, or to create a special vegetarian soup.

VEGETARIAN BROTH

10-12 SERVINGS PAREVE

Kreplach or matzo balls can be served in this lovely, flavourful broth. I particularly enjoy this soup with matzo balls... try it.

USE A LARGE SELECTION OF VEGETABLES, INCLUDING:

Carrots
Celery
Onions
Parsnips
White potatoes
Sweet potatoes
Tomatoes (which are fruit, actually)
Cabbage
Rutabaga
Potatoes, regular and sweet
Dill and other herbs
Bay leaves
Parsley
And any other vegetables you want

Put the whole vegetables in a large stock pot and cover with water. Bring to a boil, and then reduce heat. Cook for at least 4 hours or until vegetables are soft. Press vegetables in a sieve over a pot. Save liquid and discard the vegetables. You can save the carrots to slice into the broth. Add salt and pepper to taste.

Yom Kippur Story
RETOLD BY MAGGID DANIEL LEV

The essential practice of Yom Kippur is called Teshuva. Although the word is usually translated as "repentance", its literal meaning is more relevant to modern concerns over relationship difficulties, addictive behaviour, and other hurtful actions. Literally, Teshuva means "to turn around". When we make Teshuva we try to turn our life around, to turn it away from the destructive path it has been on and forge a new one toward a holy life. Sometimes when we do this we have to leave behind a whole part of ourselves, a part that has been destroying us. The following story teaches us this truth.

One day, not too far from the awesome holiday of Yom Kippur, the Day of Atonement, Michol the Hood came to see the Chassidic master Elimelech of Lizensk. Mow Michol had been the head of a very profitable and feared Jewish mafia that operated in nineteenth-century Eastern Europe. He had committed every crime imaginable but was now in midlife and felt the pangs of regret for the life that he had led. He had no wife, children, or family to speak of, and it had been years since he had stepped into a synagogue. Despite his evil life, Michol was still a Jew and felt drawn to change his ways and seek redemption through the practice of Teshuva. He deperately wanted to be forgiven by God for all the evil he had wrought.

So it was that he now brought himself to the great Rebbe Elimelech. Surely the master could help him gain forgiveness for all his sins. The Rebbe knew of Michol and told him to go home and return all of his material wealth into cash, place it in a white bag, and return with it in three days. Michol did so, and in three days brought back a huge bag stuffed with thousand of rubles. The Rebbe told him to drop it on the table and sit down. There Michol found a paper and quill pen. Reb Elimelech instructed him in a stern voice to make a complete list of every sin he had committed since his Bar Mitzvah. Grimly, Michol carried out the Rebbe's task, finishing it in three hours, filling twelve pages front and back.

The Rebbe instructed Michol to stand before him as he read the list out loud: "Oy Gevalt, Michol, how could you do this and this and this... and you treated this old woman horribly and this is what you did to that little girl..." The Rebbe read on and on in ever-increasing volume and incredulity until Michol became so filled with guilt, remorse, and tension that he fainted dead away. Reb Elimelech went to his kitchen, returned with a glass of water, and threw it in Michol's face. When the repentant came to,  the Rebbe got him on his feet and continued the reading of the list of sins. Michol fainted ten more times before the list was finished.

"Oh Rebbe, please," begged Michol the Hood, "tell me what I have to do in order to make a complete Teshuva and be forgiven by heaven."

Reb Elimelech thought for a long time and then spoke: "In the days of the Beyt ha-Mlkdash, the Holy Temple, someone with such a list of crimes could not be forgiven in this life. The only way to receive forgiveness was in death, and the way of death was by swallowing a spoon of molten lead. This is the only way you can be forgiven."

Michol sat very still for some time while the Rebbe waited. Finally, he sadly nodded his head, "If this is the only way, then I will submit to the will of heaven." So strong was his determination to change that he was willing to do so in death.

"Here's what you must do," said the Rebbe. "Take a few rubles from the bag and go out and buy a metal spoon, a small chunk of lead, some flux, and a small towel. Bring it here by tonight."

When Michol returned he found his master stoking a huge fire in the fireplace in his study. He beckoned Michol over and began to instruct him: "Place the lead and flux in the spoon... now hold the towel at the end of the spoon and melt the lead over the fire."

In performing this action, Michol felt the deep sense of surrender and devotion that was experienced by the ancient Temple priests. Throughout the procedure, he offered up his life as a priest would offer up a repentance sacrifice.

The Rebbe took the spoon and told Michol to lie down and the floor before the fire. He lead him through the Vidui, the confessional prayer said before death. Then he said the Shema prayer attesting to the oneness of God. He then covered Michol's eyes with a kerchief. In his heart, Michol was prepared to give over his soul to God.

"Now, Michol, prepare to receive the judgement and forgiveness of heaven," thundered Reb Elimelech. He then put a spoon into Michol's open mouth... and... Michol... felt... marmalade, sweet, orange marmalade squishing around  in his mouth. He sat up, confused, his eyes pleading with the Rebbe for understanding.

"You are no longer Michol. Michol is dead and comletely forgiven." Said Reb Elimelech in the most gentle voice, "You are a new soul in Israel. Find a new name, take this bag of money, and go out to do good in the world."

And so it was.


Glossary of Terms and Traditions of Interest

• Book of Jonah - Read on the afternoon of Yom Kippur, this is the story of a prophet who flees, and then returns to God's service. It speaks of God's forgiveness for all.
• G'mar chatimah tovah - A greeting used between Rosh ha-Shanah and Yom Kippur, it means "Be sealed (in the Book of Life) for good."
• Kol Nidrei - One of the best known prayers of Yom Kippur and means "All vows". It is chanted at the beginning of the Ma'ariv service on the evening of Yom Kippur.
• Tallit - A prayer shawl usually used only for morning worship.
• Teshuva - "Returning" to our best selves. It indicates that we turn away from those behaviours that interfere with our spirituality and godliness.
• Vidul - The Jewish Confession, made directly to God without the aid of any intermediary.
• Yom Kippur - Literally, "Day of Atonement."

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THE JEWISH HOLIDAY CYCLE - 1

Rosh ha-Shanah

THE GRACE OF NEW BEGINNINGS

Sound on the new moon the shofar, at the darkening of the moon, the day of
our festival;  for it is a statute for Israel, a ruling of the God of Jacob.

~Psalm 81:4-5

The High Holidays mark one of the Jewish New Years - the birthday of the world - consisting of a holiday cycle that begins with Rosh ha-Shanah - the New Year - on the first two days of the month of Tishri and ends with the Day of Atonement - Yom Kippur - on the tenth of Tishri. The days between these two festivals have also become part of the cycle and are called in Hebrew Yamim Noraim - Days of Awe.

This long cycle of holy days is a time of profound renewal; it marks the end of the old year, from time immemorial a symbol of death and rebirth, is followed by the Days of Awe, and culminates with introspection and a personal and collective analysis of the great themes of human life linked to the passing of time: who we are, where we come from, where we are going. In ancient agrarian cycles autumn was a period of harvests and of preparation for the winter months to come, a time of spiritual indwelling, when nature all around us would display a last burst of colour before slowing down to the cold winter, Because of our inborn sensitivity to the changes in our environment, this is a time when we feel instinctually introspective and when spiritual renewal is the natural reflection of the changes occurring in the outer world. At this time of year we are able to draw on energies that are stored deep within our being and that form our spiritual reservoir, giving us strength and nourishment. In times past, autumn was the time when granaries were stocked up high with grains to sustain families throughout the winter. Think of this as a spiritual metaphor: a time for stocking up on Godliness to sustain us for the year ahead. The length of the holy days is also appropriate, for we need time to come to terms with our relationship with God, cleanse the bond with the divine and with the community from our wrongdoing, and reenter the mystery of renewal.

Rosh ha-Shanah marks the seventh, and thus a very special, new moon. This is the New Year of Israel, a time of renewal that is heralded by the blowing of the shofar, the ram's horn, whose sounds alerted Israel to God's close presence on Sinai before the Covenant was forged. The New Year is celebrated on the first two days of Tishri (Reform Jews only celebrate the first day) and marks the anniversary of the creation of the world. The most important place for the observance of Rosh ha-Shanah is the synagogue and not the home, and the liturgy's most relevant theme is that of God as King - melekh - the One who in the beginning created the world and that the creation continues to unfold. Rosh ha-Shanah is at the same time the end of one cycle and the beginning of another. This is a time when we open to the grace of new beginnings, when we can progress through the great power of the King and the small things in our lives can melt into His creation.

Because Rosh ha-Shanah falls on the seventh new moon, there has always been a little confusion for the worldwide Jewish community in comprehending the starting times of the New Year. The practical solution was found, therefore, to add two days to the celebrations (Reform Jews only celebrate for one day).

Meaning

It has been suggested by Rabbi Yehuda Aryeh Leib of Ger that Rosh ha-Shanah actually refers to the state of being before the differentiation of the divine emanation into separate parts. It is with this original state of formless being that we make contact again on Rosh ha-Shanah, aided by the soundless words of the shofar.  Rosh ha-Shanah in the Torah was originally called Yom Teruah, which literally means the "Day of Sounding the Shofar". It was not called the New Year until Talmudic times.

The sounds of the shofar are symbolically intended to awaken us from the unconsciousness that may have developed during the previous year. The New Year gives us a chance to become conscious again, to renew our connection with God and existence.

Traditions and Customs

The month before Rosh ha-Shanah - Elul - is a time to get ready for the festive period. The shofar is sounded at the end of every morning synagogue service, its extraordinary sound awaking the community to the important time ahead. Sound stirs the emotions, and the ancient shofar provides a response in us to the mystery celebrated at the New Year. Elul is a time of culmination - when people go to their family graves and remember the past before moving towards the new. Ready to begin the New Year, we give our thoughts to others, and we send out cards of good fortune. As Rosh ha-Shanah comes close, everyone prepares -  the annual ark covers and the cover of the reading table are set aside. The white covers are used instead, symbolizing purity. The men by tradition go to the mikveh - the ritual bath.

The most important ritual of Rosh ha-Shanah, occurring during the synagogue ceremonies, is the sounding of the shofar. This was the ram's horn sounded on Mount Sinai when the people of Israel first felt the presence of God.

There are three shofar sounds - tekiah, which is one long blast; shevarim, three short blasts; and teruah, nine staccato blasts. The sound of the shofar is a blessing - the blessing of awakening, and new beginnings. At the sound of the shofar, the Utaneh Tokef  hymn is sung, describing the deep feelings experienced by humanity when facing God who stands in judgement over us all.

Another important part of Rosh ha-Shanah centers on the Book of Life. Tradition tells us that God holds both the Book of Life and the Book of Death. In these books, every individual's name is written. This is symbolic of endings and beginnings, of the realization that our lives are frail and dependent on powers greater than us. The realization of vulnerability helps us to receive the gift of life from God.

Symbols

Rosh ha-Shanah is the birthday of the world. It honours the creation of the universe and spinning of the weave of time that binds us all together. There also exists a Jewish tradition that deems Rosh ha-Shanah not to be the beginning of the world but the beginning of human life in the world, and thus the beginning of the long and intimate relationship between God and His people. Thus, as well as honouring new beginnings, Rosh ha-Shanah celebrates the importance of human life as the receptacle of divine love. History, blessing, and rituals began when Adam took the first steps into the Garden that was created for him. In accord with both traditions, the Torah reading chosen at the synagogue for Rosh ha-Shanah is not the story of creation (Gen. 1:1) but the stories of the birth of Isaac and the birth of Samuel - both accounts telling of new life born from barrenness.

On the first day of Rosh ha-Shanah, we read in scripture the story of Sarah giving birth to Isaac. The figure of Sarah is central to the meaning of Rosh ha-Shanah - she is an old barren woman married to an old man who hears three mysterious men outside her tent predict that she will become pregnant. She laughs at the absurdity, even though she believes in God and divine prophecy. When she does become pregnant, she names her son Isaac which means "laughter". New beginnings are always unexpected. They occur at a threshold where the old is passing aways and we don't yet know what is going to happen. In fact we may think that life is coming to an end, like Sarah, who, believing that before her was only death, was stunned to learn she was with child. There is little we can do to prepare for the unexpected, except honour and celebrate the ebb and flow of life through our bodies, hearts, and spirits. This is perhaps the deeper meaning of Rosh ha-Shanah - one of opening, and allowing the hand of God do its works through us.

Rituals

As mentioned before, Rosh ha-Shanah is rooted in the communal, synagogue experience. But there are a number of folk and family customs. Even as we begin the period where we stand in judgement, we celebrate life: we light candles, we dip apples and hallah in honey (sweetness upon sweetness), and, of course, we have a festive meal with blessings from family and friends. It is the tradition on Rosh ha-Shanah afternoon to go to a body of living water (stream, ocean, river), and symbolically cast out our failings by throwing bread crumbs into the water. This act is called tashlikh in Hebrew, and it is symbolic of renewal. The ceremony may be accompanied by a reading of Micah 7:18-20, Psalm 118:5-9, and Psalm 13 and 130. Among these, in particular, the verse "You will cast your sins into the depths of the sea" (Mic. 7:19) helps us articulate the symbolic significance of the ceremony.

Judaism often seeks to ground the mystical in a very concrete action. The simple act of standing by a body of water and dissolving our heavy load is wonderfully powerful. Another custom is to gather and recall the times we have succeeded in our tasks during the year and remember projects that we hope to succeed in during the coming year.

Arts and Crafts

One of the ways to prepare children and adults alike for the celebrations of the High Holy Days is to make cards at home. You can make these either by employing traditional papercut designs that are photocopied and colored in by the children, or by making up original cards using your unique talents. The writing on the cards can itself be a source of both learning and inspiration, through quotes of biblical passages or personal messages updating family on the recent events of your life. Making holiday cards is a wonderful family activity in which everyone can participate.  You may be able to find illustrations of sample cards on Google with a relevant search on "Images" to inspire you. You can copy some of these designs and adapt them for your personal use, or draw new ones born from your imagination. Honour Rosh ha-Shanah to all those you know around the world.

Rosh ha-Shanah Dessert

DRIED FRUIT TSIMMES
12-16 SERVINGS PAREVE

This dense, sweet fruit compote can be used at any holiday during the year. And a great idea is to start out the year with this dish!

ASSORTED DRIED FRUIT:

0.450 kg. apricot
1.450 kg. pitted prunes
Other dried fruits, such as pears, dried apples, necatrines, etc.
1 cup whole pecans or walnuts
1 sliced lemon
1 sliced orange
2 cinnamon sticks

Use any combination of fruits that you like, taking care not to use fruit that will disintegrate when cooked for a long time. Remember, this is a really stewed fruit.

Put all fruit in a large saucepan and cover with water. Add cinnamon sticks and cloves. Bring to a boil and then reduce heat to a simmer. Add the sliced lemon and orange. After the mixture has cooked for about 15 minutes, add the nuts. Stir occasionally to keep from sticking. Cook until the liquid is syrupy, but not dry. Serve cold or at room temperature. Can be stored for a month in the refrigerator, if kept well covered.

Kavvanot - Meditations:
Modern Expansions and Personal Preparation

If we imagine that the end of a cycle is like a narrow crack between two rocks through which we must pass in order to reach the landscape of newness, the the New Year - that magical time of change, transformation and renewal - is about letting go of everything that will prevent us from passing through that narrow crack. It is about shedding old attitudes that we keep but that no longer serve us when relating to others, about ridding ourselves of old remorse, anger, frustration. The New Year is a wondrous opportunity for cleaning one's spiritual house: review what is weighing on your spirit and let it go, die with the old. If you do this as a spiritual practice you will enter the morning of Rosh ha-Shanah completely renewed and bathed in a fresh glow of light, like a dewdrop on an autumn morning.

The process of renewal and cleansing starts from the individual and extends to the social: honour your friends and loved ones one by one, thinking of them and meeting them individually. Make time to renew your bond with each one and gift them with a few very personal and intimate moments. These are the moments of blessing when, together, we do nothing but be together, feeling each other, and speaking gently from the heart. This is the most wonderful grace of new beginnings.

BLESSING FOR THE APPLE AND HONEY

Praised are You, Lord our God, King of the Universe, who creates the fruit of the tree.

 Glossary of Terms and Traditions of Interest

• Apples and honey - The evening before Rosh ha-Shanah, before the festival lights are lit and before the kiddush is recited, traditionally a piece of apple is dipped in honey. She-he-heyanu is spoken and the words May it be God's will to grant us a good and a sweet year are also spoken. On the second night of the festival it is also a custom to eat a fruit that is not one common to the prior season and then recite the She-he-heyanu once again.
• Ba'al Tokayah - The person who sounds the shofar during the High Holy Day period: literally means "Master of the Telziah".
• Kittel -A white garment worn on the Holy Days that represents purity and is a symbol of Jewish faith.
• L'shanah tovah tikatayvu - "May you be sealed for a good year". The Rosh ha-Shanah greeting that is given to all those who are met and that offers the hope that the other will be sealed in the Book of Life - a gesture that guarantees joy in the coming year.
• Rosh ha-Shanah - Literally "Head of the Year".
• Shevarim - One of the sounds made by the shofar, consisting of three short broken notes.
• Shofar - An instrument made from the horn of a ram. It is sounded every morning during Elul, on the morning of Rosh ha-Shanah, and at the conclusion of Yom Kippur.
• Tekiah - One of the sounds of the shofar, consisting of one deep note that ends abruptly.
• Tekiah gedolah - a long tekiah.
• Teruah - Another of the sounds of the shofar, consisting of nine short broken notes that make a wavering sound.
• Yamim Noraim - "Days of Awe": the then days beginning with Rosh ha-Shanah and ending with Yom Kippur. First used in the Middle Ages, the expression described both the sense of horror at the persecutions of the time and the awe for God.

Blessings

The traditional greetings for Rosh ha-Shanah are Shanah tovah ("A good year") or Le-shanah tovah u-metukah tikateivu ("May you be inscribed for a good and sweet year"). The blessing of Rosh ha-Shanah is in a new beginning, and before blessing others one should contemplate what the meaning of a new beginning is within the context of a particular life. What is this new beginning for me today? Rabbi Schachter-Shalomi expresses the following thoughts on the blessing of starting a new page in the Book of Life:

...improve your deeds. I must examine the issues in my life to discover which changes are necessary, because without them my life is too terrible to live. Unless I write myself into the Book of Life, I am certainly not going to live for another year. I must renew my will to live. Each of us must try to write a page in the Book of Life, consisting of what we desire in the coming year.

Following are some of the traditional blessings for Rosh ha-Shanah:

Praised are You, God, Ruler of the Universe, for granting us life, for sustaining us, and for helping us to reach this day. 

Baruch, Ata, Adonai Eloheynu, sheheyann, I kiyamanu, vhigiyanu lazman hazeh.

KIDDUSH FOR ROSH HA-SHANAH MORNING

Blessed are You, Lord our God, Ruler of the Universe, Who has sanctified us with His commandments and commanded us to kindle the light of the festival. 

Baruch Atah, Adonai Eloheynu, Melekh Haolim, asher kidshanu b'mitzvotav, v'tzivanu lehadlik ner shel yom tov.

TRANSITION

Be quiet, my soul, be quiet.
Let the waves take you one by one
and sail you to the crescent of the moon.
Yes, the world is roaring
and there is work to do...
but to-night, my soul, to-night is yours
to behold
the beauty of the december sunset
as the year prepares to yield
and take its place in history.
                                               ~MONIQUE PASTERNAK

T'SHUVAH

Like ripe fruits
our lives have fallen back to earth
to release their seeds on the spiral of time.
As we lie awake in the dark tunnels of turning,
the electric nights of Elul tear
at our flesh; in the morning
the sound of the shofar
our sole link to memory
breaks the air and calls the soul.
For 40 days and 40 nights
we waver, suspended, until 
naked in its promise the seed stands
and the spark of judgement returns
to ignite our life.
                               ~MONIQUE PASTERNAK

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___________
NOTE: The Holiday Cycle series is freely excerpted from Traditions by Sara Shendelman & Rabbi Dr Avram Davis (1998).

THE JEWISH CALENDAR

All Jewish holidays begin at sundown on the eve of the holiday. All holidays are dated by the days and months of the Hebrew calendar and they are different from the general (European) calendar. The Hebrew calendar is based on twelve twenty-eight-day cycles of the moon, which adds up to 336 days in a year. The general calendar is based on the yearly cycle of the earth around the sun, which takes 365 days. Because the moon cycle is shorter than the sun cycle, to make up the difference an additional month called Adar Bet ("Adar Two") is added periodically to the Jewish calendar. There is another main difference between the Hebrew and the general calendars: the years of the Hebrew calendar are counted from the Biblical reckoning of the creation of the world nearly 6000 years ago, while the general calendar counts the years from the birth of Christ (to each their own myth!) The year 2019 of the general calendar is the Jewish year 5779. You can find the season and month of each Jewish holiday on the chart below. And to see on what days holidays will fall in the following years, please refer to "Jewish holiday calendars & Hebrew date converter" at website: https://www.hebcal.com/

SEASON	EUROPEAN MONTH	HEBREW MONTH	HOLIDAY
			Rosh ha-Shanah
Fall (Autumn)	September	Elul	Ten Days of Awe
	October	Tishri	Yom Kippur
	November	Hershvan	Sukkot
			Simchat Torah
Winter	December	Kislev	Hanukkah
	January	Tevet	Tu Bi-Shevat
	February	Shevat
Spring	March	Adar	Purim
		(Adar Bet)	Passover
	April	Nisan	Holocaust (Shoah)
			Remembrance Day
			Pesah
	May	Iyyar	Israel Independence Day
			Lag Ba-Omer
Summer	June	Sivan	Shavuot
	July	Tammuz	Tisha Be-Av
	August	Av

VOCABULARY OF JEWISH VALUES

Although every element of the Jewish tradition speaks to a different part of the Jewish soul, there is no injunction more important than regarding the way we relate to each other as human beings. In the V'ahavta part of the K'riat Sh'ma we are enjoined to teach our children by our own daily example. Below is a list of midot, Jewish values, that help us treat each other humanly in what Martin Buber called an "I-Thou" relationship. These values give us some guidelines and a context for the foundations of our spiritual community. You can read these as a private meditation and then apply them when relating with your family and community as a form of daily spiritual practice.

• Bal Tshchit - Mitzvah of not destroying or being wasteful
• Bikkur - Mitzvah of visiting the sick
• Bushah - Causing embarrassment
• Chesed - Mercy, compassion, or loving-kindness
• Chevre -The community of spiritual seekers
• Chesed Shel Emet - Mitzvah of caring for the dead
• Davven - Prayer, usually communal
• Devekut - Rapturous attachment; a state of mind cultivated in Jewish meditation
• Ein Sof - One of the Names of God. Literally the "without end". It is the idea of God-as-process, rather than as an object (Kabbalah related)
• Essen Tag - Home hospitality on holidays for the poor
• Gemilut Chasadim - Deeds of loving-kindness
• Gemilut Shel Chesed - Free loan (no interest)
• Gilgul ha-Nefesh - Reincarnation
• Hachnasat Kallah - Mitzvah of providing a dowry for a bride
• Hachnasat Orchim - Mitzvah of hospitality
• Halbashat Arumin - Mitzvah of clothing those in need
• Hashgacha Pratit - Divine providence
• Hekdesh - Community shelter for those in need
• Hitbodedut - Usually defined as inner-directed meditation
• Hitbonenut - Usually defined as outer-directed meditation
• Kavod - Mitzvah of granting honour or dignity
• Kavvanah - Focused, passionate intentionality
• Keren Ami - Means "fund of my people", refers to monetary gifts collected in religious schools
• Kavod Z'keynim - Mitzvah of honouring the elderly
• Kuppah - Community Tzedakah fund
• Leket - Remains of harvesting left for the poor; gleaning
• Ma'aser - 10-percent tithe for the poor
• Ma'ot Chittin - Mitzvah of providing Passover foods for the poor
• Mashpiah - Spiritual director
• Matanot L'Evyonim - Gifts to the poor on Purim
• Mazon - Mitzvah of providing food for the hungry
• Mench/Menchlikite - Being a good person; living in the image of God
• Mochin Gadlut -"Great mind", enlightenment
• Musar - Development of personal qualities, a prerequisite for deep-meditation practice
• Nichum Avaylim - Comforting the mourners
• Peah - Corner of the field that must be left for the poor
• Pidyon Sh'vuylin - Mitzvah of freeing the captives
• Pushke - Tzedakah box
• Rachamim - Mercy, compassion
• Tamchul - Community soup kitchen
• Tefillah - Prayer and/or meditation
• Tikkun Olam - Fixing, repairing the world
• Tzadik - A righteous person
• Tzedakah - Monetary gifts to help those in need
• Tzedek - Justice

The Holiday Cycle will follow in several posts
[go to The Holiday Cycle - 1 =>]