Dead Sea Scroll Isaiah Chapter 24
28. (Chapter 24:1) Behold YHWH will empty the earth and make it a waste and twist in reverse its face and scatter
29. its inhabitants. (2) And it shall be as it is with the people so with the priest and as to the servant so to the lord, as to the hand maid
30. so to the mistress and as the buyer so the seller and as the lender so the borrower and as the receiver of interest so to the one who pays
31. to him. (3) The land shall be completely emptied and altogether plundered, because YHWH has spoken
32. this word. (4) The earth mourns and fades away the world system droops and fades away
Column XIX Isaiah 24:4 to 25:3
1. (Continue 24:4) The highminded {&people&} of the earth wilt. (5) And the earth is polluted by those who inhabitant it. because
2. they have transgressed the Torah and have altered the statutes and have violated the eternal covenant. (6) Therefore His oath has devoured
3. [m..+the earth] and those dwelling in it as the offenders, on this account the inhabitants of the earth are scorched and there is a remnant of men
4. a very small. (7) The fresh pressed grape juice mourns and the vines wilt, all the joyful hearts sigh. (8) It ceases
5. even the mirth of tambourines, the noise of joy stops, the mirth of the harp ceases. (9) with a song
6. they shall not drink wine and strong drink will be bitter to those who drink it. (10) The disoriented city is shattered, barred are
7. all the houses from entering. (11) A cry for wine in the outskirts, all joy is darkened,
8. mirth is rolled away from the land. (12) Desolation only remains in the city and destruction strikes
9. the gate. (13) Because thus shall it be in the midst of the land in the middle of the people it shall be like the shaking of an olive tree
10. like gleaning when the vintage is finished. (14) They shall life up their voice, they shall sing about the majesty of
11. YHWH, [Q end verse here] They shall cry out from the sea. (15) Therefore glorify YHWH in the valleys and in the isles of the sea
12. the name of YHWH God of Israel. (PP)
13. (16) From the corners of the earth we have heard songs, Beauty shall be to the righteous, I am thin. I am very thin,
14. woe is me the traitors betray and the clothing of the betrayers is their treachery (17) Fear and the pit
15. and the snare are upon you O inhabitant of the earth. (18) and it shall be that the one fleeing from the sound of the fear shall fall
16. into the pit, and the one coming up out of the pit shall be captured by the snare because the windows
17. from the highest are opened and the foundations of the earth quake. (19) It is altogether broken up
18. even the earth. The earth is split wide open and is repeatedly shaken. (20) The staggering
19. of the earth shall be like the reeling of a drunkard and the shaking of a shed and her transgressions shall be a weight upon her
20. and she shall fall and shall not rise again. (PP)
The Dead Sea Scrolls are a collection of 972 texts discovered between 1946 and 1956 at Khirbet Qumran in the West Bank. They were found in caves about a mile inland from the northwest shore of the Dead Sea, from which they derive their name. The texts are of great historical, religious, and linguistic significance because they include the earliest known surviving manuscripts of works later included in the Hebrew Biblecanon, along with extra-biblical manuscripts which preserve evidence of the diversity of religious thought in late Second Temple Judaism.
The scrolls have traditionally been identified with the ancient Jewish sect called the Essenes, although some recent interpretations have challenged this association and argue that the scrolls were penned by priests inJerusalem, Zadokites, or other unknown Jewish groups.
Due to the poor condition of some of the Scrolls, not all of them have been identified. Those that have been identified can be divided into three general groups: (1) some 40% of them are copies of texts from the Hebrew Bible, (2) approximately another 30% of them are texts from the Second Temple Period and which ultimately were not canonized in the Hebrew Bible, like the Book of Enoch, Jubilees, the Book of Tobit, the Wisdom of Sirach, Psalms 152–155, etc., and (3) the remaining roughly 30% of them are sectarian manuscripts of previously unknown documents that shed light on the rules and beliefs of a particular group or groups within greater Judaism, like the Community Rule, the War Scroll, the Pesher on Habakkuk and The Rule of the Blessing.
THURSDAY, NOVEMBER 7, 2013
JEWISH HOLIDAYS
REV. ED SARNELLA
1. WORK FORBIDDEN ONLY ON THE FIRST DAY
IN ISRAEL, OR THE FIRST TWO ELSEWHERE.
2. IN
ISRAEL, AND FOR REFORM CONGREGATIONS IN THE UNITED STATES, SIMCHAT TORAH IS ON
THE SAME DAY AS SHEMINI ATZERET.
3. WORK
IS FORBIDDEN ONLY ON THE FIRST AND SEVENTH DAYS IN ISRAEL, AND ELSEWHERE ALSO
ON THE SECOND AND EIGHTH.
4. CELEBRATED
ON 27 NISAN. IF THIS DATE FALLS ON A FRIDAY, THE OBSERVANCE IS MOVED TO THE
PREVIOUS THURSDAY. IF IT FALLS ON A SUNDAY, OBSERVANCE IS MOVED TO THE
FOLLOWING MONDAY.
ROSH HASHANAH (HEBREW: ראש השנה,
LITERALLY "HEAD [OF] THE YEAR"), IS THE JEWISH NEW YEAR ALTHOUGH
THE REAL NAME FOR THIS FEAST OF THE LORD IS CALLED YOM TERUAH (HEBREW: יום תרועה, LITERALLY
"DAY [OF] SHOUTING/RAISING A NOISE") OR THE FEAST OF
TRUMPETS ACCORDING TO THE CORRECT BIBLICAL CALENDAR OF THE 1ST AND 2ND
TEMPLE PERIOD, NOT ROSH HASHANAH. IT IS THE FIRST OF THE HIGH HOLY DAYS OR YAMIM
NORA'IM ("DAYS OF AWE") WHICH USUALLY OCCUR IN THE EARLY AUTUMN
OF THE NORTHERN
HEMISPHERE.
ROSH HASHANAH IS A TWO-DAY CELEBRATION, WHICH BEGINS ON THE FIRST DAY OF TISHREI. THE DAY IS
BELIEVED TO BE THE ANNIVERSARY OF THE CREATION OF ADAM AND EVE, THE FIRST MAN
AND WOMAN, AND THEIR FIRST ACTIONS TOWARD THE REALIZATION OF MANKIND'S ROLE
IN GOD'S WORLD. ROSH HASHANAH CUSTOMS INCLUDE
SOUNDING THE SHOFAR (A
HOLLOWED-OUT RAM'S HORN) AND EATING SYMBOLIC FOODS SUCH AS APPLES DIPPED IN
HONEY TO EVOKE A "SWEET NEW YEAR".
YOM KIPPUR (HEBREW: יוֹם
כִּפּוּר, IPA: [ˈJOM KIˈPUʁ], OR יום
הכיפורים), ALSO KNOWN AS DAY OF
ATONEMENT, IS THE HOLIEST DAY OF THE YEAR FOR THE JEWISH PEOPLE.[1] ITS
CENTRAL THEMES ARE ATONEMENT AND REPENTANCE. JEWISH PEOPLE
TRADITIONALLY OBSERVE THIS HOLY DAY WITH AN APPROXIMATE 25-HOUR PERIOD OF FASTING AND
INTENSIVE PRAYER, OFTEN SPENDING MOST OF THE DAY IN SYNAGOGUE SERVICES.
SUKKOT, SUCCOT OR SUKKOS (HEBREW: סוכותOR סֻכּוֹת SUKKŌT OR SUKKOS, FEAST OF
BOOTHS, FEAST OF TABERNACLES) IS A BIBLICAL JEWISH HOLIDAY CELEBRATED
ON THE 15TH DAY OF THE MONTH OF TISHREI (VARIES FROM LATE SEPTEMBER TO LATE OCTOBER). IT
IS ONE OF THE THREE BIBLICALLY MANDATED FESTIVALS SHALOSH REGALIM ON WHICH
HEBREWS WERE COMMANDED TO MAKE A PILGRIMAGE TO THE TEMPLE IN JERUSALEM. IT FOLLOWS
THE SOLEMN HOLIDAY OF YOM KIPPUR, OR THE DAY OF ATONEMENT.
THE HOLIDAY LASTS SEVEN DAYS (EIGHT IN
THE DIASPORA). THE FIRST
DAY (AND SECOND IN THE DIASPORA) IS A SABBATH-LIKE YOM TOV (HOLIDAY) WHEN WORK IS
FORBIDDEN, FOLLOWED BY THE INTERMEDIATE CHOL HAMOED AND SHEMINI ATZERET. THE HEBREW
WORD SUKKŌT IS THE PLURAL OF SUKKAH, "BOOTH OR TABERNACLE", WHICH IS A WALLED STRUCTURE
COVERED WITH SCHACH (PLANT MATERIAL SUCH AS LEAFY TREE OVERGROWTH OR
PALM LEAVES).
THE SUKKAH IS INTENDED AS A REMINISCENCE
OF THE TYPE OF FRAGILE DWELLINGS IN WHICH THE ISRAELITES DWELT
DURING THEIR 40 YEARS OF TRAVEL IN THE DESERT AFTER THE EXODUS FROM
SLAVERY IN EGYPT. THROUGHOUT
THE HOLIDAY, MEALS ARE EATEN INSIDE THE SUKKAH AND SOME PEOPLE SLEEP THERE AS
WELL. ON EACH DAY OF THE HOLIDAY, MEMBERS OF THE HOUSEHOLD RECITE A BLESSING
OVER THE LULAV (CLOSED
FROND OF THE DATE PALM TREE, BOUND WITH BOUGHS AND BRANCHES OF THE WILLOW AND
MYRTLE TREES) AND ETROG (YELLOW
CITRON) (FOUR SPECIES).
ACCORDING TO THE PROPHET ZECHARIAH, IN THE MESSIANIC ERA SUKKOT
WILL BECOME A UNIVERSAL FESTIVAL AND ALL NATIONS WILL MAKE PILGRIMAGES ANNUALLY
TO JERUSALEM TO
CELEBRATE THE FEAST THERE.(ZECH 14:16-19)
SHEMINI ATZERET (שְׁמִינִי עֲצֶֽרֶת –
"EIGHTH [DAY OF] ASSEMBLY"; SEFARDIC/ISRAELI PRON. SHƏMINI
ATZÈRET; ASHKENAZIC PRON. SHMINI-ATSÈRES) IS A JEWISH HOLIDAY. IT IS
CELEBRATED ON THE 22ND DAY OF THE HEBREW MONTH OF TISHREI IN
THE LAND OF ISRAEL, AND ON THE
22ND AND 23RD OUTSIDE THE LAND, THAT USUALLY COINCIDES WITH LATE SEPTEMBER
AND/OR EARLY OCTOBER EACH YEAR. THE FESTIVAL OF SUKKOT IS CELEBRATED
FOR SEVEN DAYS AND THUS SHEMINI ATZERET IS LITERALLY
THE EIGHTH DAY, BUT IT IS A SEPARATE YET CONNECTED HOLY DAY DEVOTED
TO THE SPIRITUAL ASPECTS OF THE JEWISH FESTIVAL OF SUKKOT, WHICH IT
DIRECTLY FOLLOWS. PART OF ITS DUALITY AS A HOLY DAY IS THAT IT IS
SIMULTANEOUSLY CONSIDERED TO BE AND CELEBRATED AS BEING BOTH CONNECTED TO
SUKKOT, YET ALSO BEING A SEPARATE FESTIVAL IN ITS OWN RIGHT.
OUTSIDE THE LAND OF ISRAEL, THIS IS
FURTHER COMPLICATED BY THE ADDITIONAL DAY ADDED TO ALL BIBLICAL HOLIDAYS
EXCEPT YOM KIPPUR. THE
FIRST DAY OF SHEMINI ATZERET THEREFORE COINCIDES WITH THE EIGHTH DAY OF SUKKOT
OUTSIDE OF ISRAEL, LEADING TO SOMETIMES INVOLVED ANALYSIS AS TO WHICH PRACTICES
OF EACH HOLIDAY ARE TO APPLY.
THE CELEBRATION OF SIMCHAT TORAH IS THE
MOST DISTINCTIVE FEATURE OF THE HOLIDAY, BUT IT IS A LATER RABBINICAL
INNOVATION. IN ISRAEL, THE CELEBRATIONS OF SHEMINI ATZERET AND SIMCHAT TORAH
ARE COMBINED ON A SINGLE DAY, AND THE NAMES ARE USED INTERCHANGEABLY. IN
THE DIASPORA, THE
CELEBRATION OF SIMCHAT TORAH IS DEFERRED TO THE SECOND DAY OF THE
HOLIDAY. COMMONLY, ONLY THE FIRST DAY IS REFERRED TO AS SHEMINI
ATZERET, WHILE THE SECOND IS CALLED SIMCHAT TORAH.
KARAITES AND SAMARITANS ALSO
OBSERVE SHEMINI ATZERET, AS THEY DO ALL BIBLICAL HOLIDAYS. HOWEVER, IT MAY
OCCUR ON A DIFFERENT DAY FROM THE CONVENTIONAL JEWISH CELEBRATION, DUE TO
DIFFERENCES IN CALENDAR CALCULATIONS.
KARAITES AND SAMARITANS DO NOT INCLUDE THE RABBINICAL INNOVATION OF SIMCHAT
TORAH IN THEIR OBSERVANCE OF THE DAY.
SIMCHAT TORAH OR BETTER SIMḤATH
TORAH (ALSO SIMKHES TOREH, HEBREW: שִׂמְחַת תּוֹרָה, LIT.,
"REJOICING OF/[WITH THE] TORAH") IS A JEWISH HOLIDAY THAT CELEBRATES
AND MARKS THE CONCLUSION OF THE ANNUAL CYCLE OF PUBLIC TORAH READINGS, AND THE
BEGINNING OF A NEW CYCLE. SIMHAT TORAH IS A COMPONENT OF THE BIBLICAL JEWISH HOLIDAY OF SHEMINI ATZERET ("EIGHTH
DAY OF ASSEMBLY"), WHICH FOLLOWS IMMEDIATELY AFTER THE FESTIVAL OF SUKKOT IN THE
MONTH OF TISHREI (OCCURRING
IN MID-SEPTEMBER TO EARLY OCTOBER ON THE GREGORIAN CALENDAR).
THE MAIN CELEBRATION OF SIMHAT TORAH
TAKES PLACE IN THE SYNAGOGUE DURING
EVENING AND MORNING SERVICES. IN ORTHODOX AS WELL AS MANY CONSERVATIVE CONGREGATIONS,
THIS IS THE ONLY TIME OF YEAR ON WHICH THE TORAH SCROLLS ARE TAKEN
OUT OF THE ARKAND READ
AT NIGHT. IN THE MORNING, THE LAST PARASHAH OF DEUTERONOMY AND THE
FIRST PARASHAH OF GENESIS ARE READ IN THE SYNAGOGUE. ON EACH OCCASION, WHEN
THE ARK IS OPENED, THE WORSHIPPERS LEAVE THEIR SEATS TO DANCE AND SING WITH THE
TORAH SCROLLS IN A JOYOUS CELEBRATION THAT CAN LAST FOR SEVERAL HOURS.
THE MORNING SERVICE IS ALSO UNIQUELY
CHARACTERIZED BY THE CALLING UP OF EACH MALE MEMBER (IN SOME ORTHODOX, AND IN
THE MAJORITY OF NON-ORTHODOX CONGREGATIONS, MALE AND FEMALE MEMBERS) OF THE
CONGREGATION FOR AN ALIYAH THERE IS
ALSO A SPECIAL ALIYAH FOR ALL THE CHILDREN (UNDER 13 OR 12 FOR BOYS
AND GIRLS)
HANUKKAH (/ˈHⱭːNƏKƏ/ HAH-NƏ-KƏ; HEBREW: חֲנֻכָּה, TIBERIAN: ḤĂNUKKĀH,
USUALLY SPELLED חנוכה,
PRONOUNCED [CHANUˈKAH] IN MODERN HEBREW; A
TRANSLITERATION ALSO ROMANIZED
AS CHANUKAH, CHANUKKAH OR CHANUKA), ALSO KNOWN AS
THE FESTIVAL OF LIGHTS AND FEAST OF DEDICATION, IS AN
EIGHT-DAY JEWISH HOLIDAY COMMEMORATING
THE REDEDICATION OF THE HOLY TEMPLE (THE SECOND TEMPLE) IN JERUSALEM AT THE TIME OF THE MACCABEAN REVOLT AGAINST THE
GREEKS OF
THE 2ND CENTURY BCE. HANUKKAH IS OBSERVED FOR EIGHT NIGHTS AND DAYS, STARTING
ON THE 25TH DAY OF KISLEV ACCORDING
TO THE HEBREW CALENDAR, WHICH MAY
OCCUR AT ANY TIME FROM LATE NOVEMBER TO LATE DECEMBER IN THE GREGORIAN CALENDAR.
THE FESTIVAL IS OBSERVED BY THE KINDLING
OF THE LIGHTS OF A UNIQUE CANDELABRUM, THE NINE-BRANCHED MENORAH OR HANUKIAH, ONE
ADDITIONAL LIGHT ON EACH NIGHT OF THE HOLIDAY, PROGRESSING TO EIGHT ON THE
FINAL NIGHT. THE TYPICAL MENORAH CONSISTS OF EIGHT BRANCHES WITH AN ADDITIONAL
RAISED BRANCH. THE EXTRA LIGHT IS CALLED A SHAMASH (HEBREW: שמש,
"ATTENDANT") AND IS GIVEN A DISTINCT LOCATION, USUALLY ABOVE OR
BELOW THE REST. THE PURPOSE OF THE SHAMASH IS TO HAVE A LIGHT
AVAILABLE FOR PRACTICAL USE, AS USING THE HANUKKAH LIGHTS THEMSELVES FOR
PURPOSES OTHER THAN PUBLICIZING AND MEDITATING ON THE HANUKKAH IS FORBIDDEN.
TU BISHVAT (HEBREW: טו
בשבט)
IS A MINOR JEWISH HOLIDAY, OCCURRING ON
THE 15TH DAY OF THE HEBREW MONTH OF SHEVAT (IN 2013,
TU BISHVAT STARTED FROM SUNSET ON 25 JANUARY AND FINISHED AT NIGHTFALL ON 26
JANUARY). IT IS ALSO CALLED "ROSH HASHANAH LA'ILANOT" (HEBREW: ראש
השנה לאילנות), LITERALLY
"NEW YEAR OF THE TREES." IN CONTEMPORARY ISRAEL THE DAY IS CELEBRATED
AS AN ECOLOGICAL AWARENESS DAY AND TREES ARE PLANTED IN CELEBRATION.
PURIM (HEBREW: PÛRÎM "LOTS", FROM
THE WORD PUR, RELATED TO AKKADIAN PŪRU) IS A JEWISH HOLIDAY THAT
COMMEMORATES THE DELIVERANCE OF THE JEWISH PEOPLE IN THE ANCIENT PERSIAN EMPIRE FROM A
PLOT TO DESTROY THEM. THE STORY IS RECORDED IN THE BIBLICAL BOOK OF ESTHER (MEGILLAT
ESTHER).
ACCORDING TO THE BOOK OF ESTHER, HAMAN, ROYAL VIZIER TO
KING AHASUERUS (PRESUMED
TO BE XERXES I OF
PERSIA),
PLANNED TO KILL ALL THE JEWS IN THE EMPIRE, BUT HIS PLANS WERE FOILED BY MORDECAI AND HIS
ADOPTED DAUGHTER QUEEN ESTHER.
THE DAY OF DELIVERANCE BECAME A DAY OF FEASTING AND REJOICING.
PURIM IS CELEBRATED BY GIVING RECIPROCAL
GIFTS OF FOOD AND DRINK (MISHLOACH MANOT), GIVING
CHARITY TO THE POOR (MATTANOT LA-EVYONIM), A CELEBRATORY MEAL (SE'UDAT
PURIM), AND PUBLIC RECITATION OF THE SCROLL OF ESTHER (KRIAT HA-MEGILLAH),
ADDITIONS TO THE PRAYERS AND THE GRACE AFTER MEALS (AL HANNISIM). OTHER
CUSTOMS INCLUDE DRINKING WINE, WEARING OF MASKS AND COSTUMES, AND PUBLIC
CELEBRATION.
PURIM IS CELEBRATED ANNUALLY ACCORDING
TO THE HEBREW CALENDAR ON THE
14TH DAY OF THE HEBREW MONTH OF ADAR (ADAR II
IN LEAP YEARS), THE DAY FOLLOWING THE VICTORY OF THE JEWS OVER THEIR ENEMIES.
IN CITIES THAT WERE PROTECTED BY A SURROUNDING WALL AT THE TIME OF JOSHUA, PURIM IS
INSTEAD CELEBRATED ON THE 15TH OF THE MONTH ON WHAT IS KNOWN AS SHUSHAN PURIM, SINCE
FIGHTING IN THE WALLED CITY OF SHUSHAN CONTINUED THROUGH THE 14TH. TODAY,
ONLY JERUSALEM CELEBRATES
PURIM ON THE 15TH.
PASSOVER,
OR PESACH (FROM: פֶּסַח IN HEBREW, YIDDISH), TIBERIAN: [PƐSAĦ] , MODERN HEBREW: /ˈPESAΧ/ PESAH,
PESAKH, YIDDISH: PEYSEKH, PAYSAKH, PAYSOKH) IS AN IMPORTANT BIBLICALLY-DERIVED JEWISH FESTIVAL. THE JEWISH PEOPLE CELEBRATE
PASSOVER AS A COMMEMORATION OF THEIR LIBERATION OVER 3,300 YEARS AGO BY GOD FROM
SLAVERY IN ANCIENT EGYPT THAT WAS
RULED BY THE PHARAOHS, AND THEIR
BIRTH AS A NATION UNDER THE LEADERSHIP OF MOSES. IT COMMEMORATES THE STORY OF THE EXODUS AS
DESCRIBED IN THE HEBREW BIBLE ESPECIALLY
IN THE BOOK OF EXODUS, IN WHICH
THE ISRAELITES WERE
FREED FROM SLAVERY IN EGYPT.
PASSOVER COMMENCES ON THE 15TH OF
THE HEBREW MONTH OF NISAN AND LASTS
FOR EITHER SEVEN DAYS (IN ISRAEL)
OR EIGHT DAYS (IN THE DIASPORA). IN JUDAISM, A DAY COMMENCES AT DUSK AND LASTS UNTIL THE FOLLOWING
DUSK, THUS THE FIRST DAY OF PASSOVER ONLY BEGINS AFTER DUSK OF THE
14TH OF NISAN AND ENDS AT DUSK OF THE 15TH DAY OF THE MONTH OF NISAN. THE
RITUALS UNIQUE TO THE PASSOVER CELEBRATIONS COMMENCE WITH THE PASSOVER SEDER WHEN THE
15TH OF NISAN HAS BEGUN. IN THE NORTHERN HEMISPHERE PASSOVER TAKES PLACE IN SPRING AS
THE TORAH PRESCRIBES
IT: "IN THE MONTH OF [THE] SPRING" (בחדשהאביב EXODUS 23:15). IT IS ONE OF
THE MOST WIDELY OBSERVED JEWISH HOLIDAYS.
IN THE NARRATIVE OF THE EXODUS, THE BIBLE
TELLS THAT GOD HELPED
THE CHILDREN OF
ISRAEL ESCAPE
FROM THEIR SLAVERY IN EGYPT BY INFLICTING TEN PLAGUES UPON THE
ANCIENT EGYPTIANS BEFORE THE PHARAOH WOULD RELEASE HIS ISRAELITE SLAVES; THE
TENTH AND WORST OF THE PLAGUES WAS THE DEATH OF THE EGYPTIAN FIRST-BORN.
THE ISRAELITES WERE INSTRUCTED TO MARK
THE DOORPOSTS OF THEIR HOMES WITH THE BLOOD OF A SLAUGHTERED SPRING LAMB AND,
UPON SEEING THIS, THE SPIRIT OF THE LORD KNEW TO PASS OVER THE
FIRST-BORN IN THESE HOMES, HENCE THE NAME OF THE HOLIDAY. THERE IS SOME
DEBATE OVER WHERE THE TERM IS ACTUALLY DERIVED FROM. WHEN THE PHARAOH
FREED THE ISRAELITES, IT IS SAID THAT THEY LEFT IN SUCH A HURRY THAT THEY COULD
NOT WAIT FOR BREAD DOUGH TO RISE (LEAVEN). IN COMMEMORATION, FOR THE DURATION
OF PASSOVER NO LEAVENED BREAD IS EATEN,
FOR WHICH REASON IT IS CALLED "THE FESTIVAL OF THE UNLEAVENED
BREAD". THUS MATZO (FLAT
UNLEAVENED BREAD) IS EATEN DURING PASSOVER AND IT IS A SYMBOL OF THE HOLIDAY.
HISTORICALLY, TOGETHER WITH SHAVUOT ("PENTECOST")
AND SUKKOT ("TABERNACLES"),
PASSOVER IS ONE OF THE THREE PILGRIMAGE FESTIVALS (SHALOSH REGALIM) DURING WHICH THE
ENTIRE POPULATION OF THE KINGDOM OF JUDAH MADE A PILGRIMAGE TO THE TEMPLE IN JERUSALEM. SAMARITANS STILL
MAKE THIS PILGRIMAGE TO MOUNT GERIZIM, BUT ONLY MEN PARTICIPATE IN PUBLIC WORSHIP.[
YOM HAZIKARON LASHOAH
VE-LAG'VURAH (יום הזיכרון לשואה ולגבורה;
"HOLOCAUST AND HEROISM REMEMBRANCE DAY"), KNOWN COLLOQUIALLY IN ISRAEL AND
ABROAD AS YOM HASHOAH (יום השואה) AND IN
ENGLISH AS HOLOCAUST REMEMBRANCE DAY, ORHOLOCAUST DAY, IS OBSERVED AS
ISRAEL'S DAY OF COMMEMORATION FOR THE APPROXIMATELY SIX MILLION JEWS WHO
PERISHED IN THE HOLOCAUST AS A
RESULT OF THE ACTIONS CARRIED OUT BY NAZI GERMANY AND ITS ACCESSORIES, AND FOR THE
JEWISH RESISTANCE IN THAT PERIOD. IN ISRAEL, IT IS A NATIONAL MEMORIAL DAY. IT
WAS INAUGURATED IN 1953, ANCHORED BY A LAW SIGNED BY THE PRIME MINISTER OF
ISRAEL DAVID
BEN-GURION AND
THE PRESIDENT OF ISRAEL YITZHAK BEN-ZVI. IT IS HELD ON THE 27TH OF NISAN (APRIL/MAY),
UNLESS THE 27TH WOULD BE ADJACENT TO SHABBAT, IN WHICH CASE THE DATE IS SHIFTED BY A DAY. IN
OTHER COUNTRIES THERE ARE DIFFERENT COMMEMORATIVE DAYS—SEE HOLOCAUST MEMORIAL DAY.
YOM HA'ATZMAUT (HEBREW: יום
העצמאות YŌM HĀ-ʿAṢMĀʾŪṮ
LIT. "INDEPENDENCE DAY") IS THE NATIONAL DAY OF ISRAEL, COMMEMORATING
THE ISRAELI
DECLARATION OF INDEPENDENCE IN 1948. IT IS CELEBRATED ON 5TH OF IYAR ACCORDING
TO THE HEBREW CALENDAR. YOM HA'ATZMAUT IS PRECEDED BY YOM HAZIKARON, THE ISRAELI
FALLEN SOLDIERS AND VICTIMS OF TERRORISM REMEMBRANCE DAY.
LAG BAOMER (HEBREW: ל״ג
בעומר), ALSO KNOWN AS LAG
LAOMER, IS A JEWISH HOLIDAY
CELEBRATED ON THE 33RD DAY OF THE COUNTING OF THE OMER, WHICH OCCURS ON THE 18TH DAY OF
THE HEBREW MONTH OF IYAR.
THIS DAY MARKS THE HILLULA (CELEBRATION,
INTERPRETED BY SOME AS ANNIVERSARY OF DEATH) OF RABBI SHIMON BAR YOCHAI, A MISHNAIC SAGE AND
LEADING DISCIPLE OF RABBI AKIVA IN THE
2ND CENTURY, AND THE DAY ON WHICH HE REVEALED THE DEEPEST SECRETS OFKABBALAH IN THE
FORM OF THE ZOHAR (BOOK OF
SPLENDOR), A LANDMARK TEXT OF JEWISH MYSTICISM. THIS ASSOCIATION HAS SPAWNED SEVERAL
WELL-KNOWN CUSTOMS AND PRACTICES ON LAG BAOMER, INCLUDING THE LIGHTING OF BONFIRES, PILGRIMAGES
TO THE TOMB OF BAR YOCHAI IN THE NORTHERN ISRAELI TOWN OF MERON, AND VARIOUS
CUSTOMS AT THE TOMB ITSELF.
SHAVUOT (OR SHOVUOS ,
IN ASHKENAZI USAGE; SHAVUʿOTH IN
CLASSICAL AND MIZRAHI HEBREW (HEBREW: שבועות,
LIT. "WEEKS"), KNOWN AS THE FEAST OF WEEKS IN ENGLISH AND
AS PENTECOST IN GREEK, IS A JEWISH HOLIDAY THAT OCCURS ON THE SIXTH DAY OF
THE HEBREW MONTH OF SIVAN (LATE MAY
OR EARLY JUNE).
SHAVUOT COMMEMORATES THE
ANNIVERSARY OF THE DAY GOD GAVE
THE TORAH TO THE ENTIRE
NATION OF ISRAEL ASSEMBLED AT MOUNT SINAI, ALTHOUGH THE ASSOCIATION BETWEEN THE
GIVING OF THE TORAH (MATAN TORAH) AND SHAVUOT
IS NOT EXPLICIT IN THE BIBLICAL TEXT. THE HOLIDAY IS ONE OF THE SHALOSH REGALIM, THE THREE
BIBLICAL PILGRIMAGE FESTIVALS. IT MARKS THE CONCLUSION OF THE COUNTING OF THE OMER.
THE DATE OF SHAVUOT IS DIRECTLY LINKED
TO THAT OF PASSOVER. THE TORAH MANDATES
THE SEVEN-WEEK COUNTING OF THE
OMER,
BEGINNING ON THE SECOND DAY OF PASSOVER AND IMMEDIATELY FOLLOWED BY SHAVUOT.
THIS COUNTING OF DAYS AND WEEKS IS UNDERSTOOD TO EXPRESS ANTICIPATION AND
DESIRE FOR THE GIVING OF THE TORAH. ON PASSOVER, THE PEOPLE OF ISRAEL WERE
FREED FROM THEIR ENSLAVEMENT TO PHARAOH; ON SHAVUOT THEY WERE GIVEN THE TORAH AND BECAME A
NATION COMMITTED TO SERVING GOD.
THE WORD SHAVUOT MEANS WEEKS AND THE
FESTIVAL OF SHAVUOT MARKS THE COMPLETION OF THE SEVEN-WEEK COUNTING PERIOD
BETWEEN PASSOVER AND SHAVUOT.
IN HASIDIC THOUGHT, THE
WORD SHAVUOT "WEEKS" IS INTERPRETED AS ALSO AN ACRONYM
FOR SHAVUOT, BIKKURIM, ATZERET, AND TORAH.
SHAVUOT IS ONE OF THE LESSER KNOWN JEWISH HOLIDAYS AMONG SECULAR JEWS IN
THE JEWISH DIASPORA, WHILE THOSE
IN ISRAEL ARE MORE AWARE OF IT.
ACCORDING TO JEWISH LAW, SHAVUOT IS
CELEBRATED IN ISRAEL FOR ONE
DAY AND IN THE DIASPORA (OUTSIDE
OF ISRAEL) FOR TWO DAYS. REFORM JUDAISM CELEBRATES ONLY ONE DAY, EVEN IN
THE DIASPORA.
TISHA B'AV (HELP·INFO) (LIT.
"THE NINTH OF AV") (HEBREW: תשעה
באבOR ט׳ באב), IS AN
ANNUAL FAST DAY IN JUDAISM WHICH
COMMEMORATES THE DESTRUCTION OF THE FIRST AND SECOND TEMPLES IN JERUSALEM AND THE
SUBSEQUENT EXILE OF THE JEWS FROM THE LAND OF ISRAEL. THE DAY ALSO COMMEMORATES OTHER
TRAGEDIES WHICH OCCURRED ON THE SAME DAY, INCLUDING THE ROMAN MASSACRE OF OVER
100,000 JEWS AT BETAR IN 132
CE. INSTITUTED BY THE RABBIS OF 2ND-CENTURY PALESTINE, TISHA B'AV IS REGARDED AS
THE SADDEST DAY IN THE JEWISH CALENDAR AND A DAY WHICH IS DESTINED FOR TRAGEDY.
IN ADDITION TO THE BASIC FIVE PROHIBITIONS, ALL
PLEASURABLE ACTIVITY IS FORBIDDEN. THE BOOK OF LAMENTATIONS WHICH MOURNS THE DESTRUCTION
OF JERUSALEM IS READ IN THE SYNAGOGUE, FOLLOWED BY THE KINNOT, A SERIES OF
LITURGICAL DIRGES WHICH
LAMENT THE LOSS OF THE TEMPLE AND JERUSALEM. AS THE DAY HAS BECOME ASSOCIATED
WITH REMEMBRANCE OF OTHER MAJOR CALAMITIES WHICH HAVE BEFALLEN THE JEWISH
PEOPLE, SOME KINNOT RECALL EVENTS SUCH AS THE MURDER OF THE TEN MARTYRS, THE
DECIMATION OF NUMEROUS MEDIEVAL JEWISH COMMUNITIES DURING THE CRUSADES AND THE DESTRUCTION
OF EUROPEAN JEWRY IN THE HOLOCAUST.
LOVE, GRACE AND PEACE IN JESUS CHRIST ABOUND…
