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Who are the Jews?
What is their faith?
by Rabbi Jeremy Rosen, Minister of Western Synagogue and Vida Barnett,
Associate Secretary for CEM Co-editor of SHAP Journal.
Introduction
“When the Jewish people were gathered together at Mount Sinai, God
revealed Himself to them and gave them the laws of the universe. Those laws
affect every aspect of life in every single part of the world. And therefore, if in
any way one neglects these laws, one is doing harm, not only to the Jewish
world, but also to the entire universe.”
“Judaism is my inheritance. If I’m going to hand down an inheritance, the
Jews have got to keep on going – otherwise, what a terrible waste of suffering
for all those thousands of years, if we’re going to allow ourselves to disappear
– through lack of effort, through lack of faith, through lack of love. I mean what
would God say? What a let-down!”
Two members of the Jewish community speak of their faith. (Worlds of Faith:
John Bowker: Ariel Books, BBC) But who are the Jews? What is their faith?
Roughly 3,500 years ago, a collection of tribes we call the Children of Israel,
came of out slavery in Egypt and settled in the land of Canaan, where the
State of Israel is today. They believed in the One God who had spoken to
their ancestor, Abraham, and to their leader who had brought them freedom,
Moses. An informed, caring, responsible relationship had been established,
and these tribes had developed their own beliefs about the creation of the
world and its Creator, about their ancestors, about special rules of behaviour.
These beliefs were written down for the guidance of the people, a kind of
constitution called the TORAH.
The Torah, i.e. the first five books of what later became known as the Bible, is
attributed wholly or partly to Moses and sometimes is therefore called the Five
Books of Moses. More will be said of its teaching later, but basically, it speaks
of God creating humankind to be stewards of the world He has given them, to
serve Him willingly in return for His care. Sometimes they have been good
stewards, sometimes bad, illustrated in a number of stories. During their
journey to Canaan, God showed them plainly how to live a life pleasing to
Him, in every aspect of every day. As well as teachings on festivals and
prayer, there were laws in respect of politics, welfare, charity, crime and
punishment and compensation, agriculture, business, food, marriage, divorce,
the care of parents and strangers. Of course, as their lifestyles changed, the
Torah had to be explained, expanded, adapted: e.g. how did the law
regarding murder and killing relate to laws of self-defence?
The Rise of a Nation
Men and women in succeeding generations followed Moses in guiding the
people. First came Joshua, then tribal Judges, then Prophets. A
TABERNACLE was built, then a TEMPLE. Priests performed ceremonies on
behalf of the community. But all were equal before the Torah.
The twelve tribes of the Children of Israel, struggling to establish themselves
in Canaan, often fell into the heathen ways of surrounding peoples, but the
laws of Moses survived. Soon the tribes asked to be ruled over by a single
leader. First came King Saul, then David, then Solomon. Rivalry between the
tribes then led to rebellion and the kingdom split into two parts. The tribes of
Judah and Benjamin remained loyal to David’s descendants, holding the land
around Jerusalem which they called Judea. The other ten tribes founded the
northern kingdom of Israel. Sometimes the two kingdoms fought each other
and other Middle Eastern kingdoms soon took advantage of their weakness.
Some 2,700 years ago, the Assyrians captured Israel. The people were
scattered throughout the Empire of Assyria and soon lost their identity. The
DIASPORA had begun. After 200 years, the Assyrians themselves were
conquered by the Babylonians. They conquered Judea, deporting the people
to their main cities but treated them quite well, allowing them freedom of
customs and worship. Thus they preserved their identity, traditions and
scriptures, adding other writings of historical and religious writers. Faith in the
One God who had a plan for His people continued, as did the pattern of
adapting laws to new situations.
The Return
Some fifty years later, the Babylonian Empire itself fell to the Persians and
some of the Judean exiles, now called Jews, were allowed to return, to try to
re-establish a Jewish state. It was not easy. Others had settled in Judea
during their absence and resented and opposed them. After many set-backs,
however, the Temple was rebuilt and Jerusalem again became their capital
city. The new state was ruled by priests and RABBIS, teachers from the
poorer, less educated classes, but whose dedication and inspiration led to a
thousand years of scholarship and story reflecting a thoughtful, lively, creative
search for God and His Will for the Jewish people and humankind. This was
the TALMUDIC age, replacing the Biblical age (the thousand years from
Moses until the Return).
The next 500 years leading to the beginning of the Common Era, were years
of conflict, political and ethical, as the Rabbis fought to preserve Jewish
values. Their passion and emotion clashed with rational Greek thought. Both
Greek and Roman conquerors attempted to force Jews to accept their lifestyle
and therefore their religion. The Rabbis, however, intensified their efforts to
establish and preserve a distinctive Jewish lifestyle, reflecting a distinctive
faith.
The Dispersion
At first, the Rabbis were reluctant to write down these new ways of
interpreting and implementing the law, but after the Romans destroyed
Temple and nation in 70 C E, scattering the Jews throughout the Empire,
some decided it was necessary to codify the decisions of the last 500 years.
Their work became known as the MISHNA. The next 500 years of discussion
and teaching produced the GEMARA. These two works together form the
TALMUD. Two main threads run throughout the writings: HALACHA, which is
concerned with law and MIDRASH, the interpretation of the Bible, i.e. the
Torah, histories, prophets etc.
TORAH
613
Commandments
MISHNA &
GEMARA
comprising
THE
TALMUD
Derivation of Halacha
The struggle for freedom of worship; the struggle for survival
During this Talmudic period, the Jews, deprived of their own homeland,
gradually dispersed across the Mediterranean world. With the beginning of the
Common Era came a new religion, CHRISTIANITY, founded by Jewish
followers of Jesus, a Jew from Nazareth. The early Christians saw their faith
as the fulfilment of Jewish hopes, but gradually many Christians saw it
replacing Judaism and as it spread throughout the Empire, it became a nonJewish religion, distinctive in its own right, with new rites and ceremonies and
a less narrow daily lifestyle.
Unfortunately, instead of just agreeing to differ in the way they worshipped the
One God, and despite persecution of their followers, many Christians felt the
need to attack Jews, to convert them forcibly. Thus began a continuous
history of anti-semitism. Sadly this is still found in the world today, and is
depicted in the CTVC video documentary “Shadow on the Cross”. Some
Christians invented stories about “the wicked Jews” drinking blood, poisoning
wells, plotting witchcraft and evil. For hundreds of years, Jews have been
persecuted, millions killed because they refused to convert. Other minority
groups were also persecuted, but the faith of the Jewish people led to their
survival in more places and for a longer time than most of these groups. In
general, the Islamic world, whilst imposing certain conditions, allowed Jews
freedom of worship, freedom of lifestyle.
Despite this terrible oppression, Judaism has continued to develop its laws,
ideas, culture within the context of faith in God’s care. Halacha, the law met
each new situation, whilst always referring back to the Talmud. Out of the
Midrash there also developed a rational tradition of interpretation and a
mystical one, the KABBALA.
Today
Just as the Christian world began to change in its attitude to the Jews, the
new era of Nationalism presented new dangers. Jews had settled in many
countries. They were accused of not belonging anywhere, of being disloyal, of
plotting either as revolutionaries to upset governments, or as capitalist bosses
to take advantage of everyone else. Anti-semitism everywhere claimed that
Jews were inferior, blaming them for anything and everything.
Some Jews felt that the situation could only be resolved when they had a
state of their own once again. A movement emerged called ZIONISM – Zion is
a Biblical name for the Jewish homeland. Its aim was to struggle for a home in
the place from which they had originally come, now known as Palestine. Of
course, over 2,000 years, many Arabs had settled there and they objected to
a large-scale return of the Jews and to a new political structure.
Many non-religious Jews have become Zionists in reaction to persecution and
victimisation. All share a common bond. Both the Nazi attempt to destroy the
Jews and the present day threats to the security and very existence of Israel
tend to reinforce Jewish solidarity.
New movements within Judaism
It is true that some Jews have felt the only solution to the ‘problem’ of being
Jewish was to abandon Judaism altogether. Many however, cling to their faith
with pride, strengthened by suffering, as the verse written on the wall by
Jewish prisoners in Cologne during the SHOAH (Holocaust) bears witness:
“I believe in the sun even when it is not shining.
I believe in love even when I cannot feel it.
I believe in God even when He is silent.”
In general, Jews still lead their lives according to the law and customs derived
from the Bible and the Talmud. Judaism, like Christianity and Islam, has
different movements within it. They can be divided into two main groups,
ORTHODOX and PROGRESSIVE. All however, bear witness to a belief in the
One God who makes Himself and His purpose known to the people.
I believe
“Judaism is the practice of an ancient tradition which involves the
sanctification of time and of certain aspects of life itself, so that you are living
your life in some sort of relationship with your past and with God.”
“Judaism is not a very theological religion, in the sense that thinking about
God and trying to work out the nature of God is in fact very un-Jewish. Moses
attempted to understand God and was told fairly forcibly that even for him
there wasn’t any way in which he would know the nature of God and so Jews
don’t spend much time trying to fathom out the nature of God. They tend to
accept that there is a God. Some of us philosophise about the nature of God
but more about the creation process.” (Quoted from Worlds of Faith)
The essence of the Torah is contained in the Ten Statements sometimes
referred to as ‘commandments’, found in Exodus 20. These are broad
statements concerning the main issues in Judaism. They are also, of course,
the basis of morality for Christians.
Firstly, we acknowledge God as the most important force in the universe. We
are forbidden to worship other beings, ideas or idols and bidden to show our
love and gratitude to God by respecting the laws. This respect is shown in the
way people lead their lives, e.g. the keeping of the Sabbath and other special
days is a way of bringing God into our lives. The family is very important.
Parents have obligations to care for their children, children should treat their
parents with care and respect. Murder and adultery destroy families and
community relationships. There has to be a legal system to ensure justice and
protection and for that system to work, people must be able to give evidence:
but that means telling the truth, not deceiving others. We must respect each
other. We must respect people’s right to lead lives of their own, to own
property. Thus we must balance what is good for society and what is good for
individuals.
All these principles are expanded in the Torah with the exception of the first
statement about God. There is no list of what Jews must believe about Him.
This is something everyone has to try and experience for himself/herself. Of
course, certain beliefs are implicit. God does not have a body, a gender. God
does care about how we behave, wishing us to treat others well, to support
the weak and disadvantaged. “Love your neighbour as yourself.” (Leviticus
19). Throughout the Torah there are many ethical and charitable laws.
Today many of the laws given in the Torah no longer apply. Agricultural laws
that applied in Israel may not all work in England. Jews now accept the
criminal laws of the land in which they live, provided of course, these are just.
The description of Jewish lifestyle which follows applies to the average Jew
living in Britain today.
How may the term ‘Jew’ be defined?
According to Halacha, a Jew is anyone born of a Jewish mother or someone
who converts. Anyone may convert to Judaism provided they agree to
observe Jewish laws and customs. All adult Jews have equal rights. There are
no special laws that apply to rabbis.
Women have an equal but different status to men in Judaism. The mother
plays the dominant role in the upbringing and education of the children.
Day By Day
Prayer
“Lord, our God, you have shown us great love and unfailing mercy. Our
fathers trusted in You and You taught them the laws of life. May we trust in
You and learn to understand and love Your Torah. Let out eyes shine with joy
when we study Your Torah; teach us to obey Your commandments, and unite
our hearts in the love of Your name. We praise you, O Lord, who in love have
called Your people Israel to serve you.”
The first thing a Jew should do each day is to pray, to thank God for life and
health. In prayer one takes a deep look at oneself in relationship to God and
each other. Prayer can be said alone or with others in the SYNAGOGUE
(sometimes also called SHUL). Long ago, rabbis decided that ten Jews
should form a ‘congregation’. If the MINYAN, ten men, are not present,
worshippers must pray as individuals, not as representing the whole
‘congregation of Israel’.
From the age of thirteen, male Jews put on TEFILLIN, black leather boxes
containing four important extracts from the Torah. One is bound on the arm so
that they are placed next to the heart; one on the forehead near the brain.
This symbolises the dedication of mind and heart to following the Torah. In the
past, Tefillin were worn at all times, now only on weekday mornings.
The TALLIT, a kind of shawl, is also worn. It has fringes at each corner, a
reminder of the laws of behaviour. The fringes are called TZITZIT. Many Jews
wear a smaller form of tallit, a vest, over or under the shirt, reminding them
constantly of how they should behave.
There are three set times of prayer: the morning, SHACHARIT, the afternoon,
MINCHA, and the evening, MA’ARIV.
Food
Before eating or enjoying any pleasures, Jews say a BRACHA, a formal
blessing, thanking God for what they are about to enjoy – food, wonderful
sights, beautiful sounds etc. It is a way of saying how much they appreciate
God’s gift to us all – His world.
The Bible lays down strict rules about what one can or cannot eat. For
example, Leviticus 11 lists KOSHER animals, fish, birds as opposed to
TREIFA, forbidden ones.
In addition to forbidden animals, kosher food must not contain any ingredients
from a forbidden source. Blood is not allowed, neither can one mix milk with
meat at any one meal. There are different levels of strictness in respect of
these laws, but some Jews will not eat food from dishes etc used for cooking,
or the eating or drinking of Treifa food.
The Torah gives no reason for these laws but they are a mark of Jewish
identity and constantly remind Jews of God and the importance of obeying His
Will.
Shabbat – “the glue that keeps the Jews together”
“Dispersed among a hundred nations, the Sabbath has bound the Jews
together through the centuries. And it has bound the Jewish people to God. It
gave them rest and cheer and strength. It helped them remember who they
were – and their mission on earth.” (Harry Gersh).
From dusk on Fridays to darkness on Saturdays, Jews celebrate the
Sabbath/Shabbat. This does not just mean a day of rest. That would merely
be a day off from work. Shabbat is a special day devoted to family, to eating,
praying, singing, studying, relaxing together. It should be as different as
possible from every other day of the week.
It may sound restrictive – no television, no travelling, no writing – but these
ensure that the family stays together, does things together at least on one
special day. They go to the synagogue for services but it is what happens in
each home which is important.
Food is prepared in advance. Candles are lit at the table which has been laid
as attractively as possible. On Friday evening and Saturday morning the meal
begins with a ceremony called KIDDUSH – a cup of wine and the sharing of
two loaves of bread. Many reasons are suggested for this custom, but it
reminds Jews of the gift of the world God created for humankind before
“resting on the seventh day” and decreeing it “holy”, set apart.
Festivals
The Bible speaks of five important celebrations, including three harvest
festivals, also called pilgrim festivals, when all Jews in Temple times tried to
visit Jerusalem.
Pesach/Passover
Pesach is celebrated in Spring when the first produce of the year is harvested
and animals bear young. It also commemorates the Exodus from Egypt
reminding us that “there is no true freedom unless all men are free”. The Bible
commands that on Passover eve, a father tells his children the story of the
Jews coming out of slavery. The traditional HAGGADAH, the text used for the
evening meal, tells the story with explanations, stories and prayers.
The festival lasts for eight days. The first and last two days are like Shabbat in
that no work may be done and week day activities and pastimes are given up
so that there is time to concentrate on more religious activities.
On the first two nights, there is a SEDER, a special meal first mentioned in
Exodus 12. The discussion of the story and the nature of freedom is combined
with many unusual rituals centring around the MATZA, the unleavened bread
of slavery, and MAROR, bitter herbs, also four cups of wine. The food and
wine symbolise the events and meaning of the exodus. This is a family festival
and lasts until late at night. During the whole of the festival all leavened bread
and other food containing leaven is removed from the house. During the
festival, Jews remember not only the many times they have not been free to
live and worship in their chosen way, but also those Jews and others in many
parts of the world who are ‘in slavery’ today.
Shavuot
Pesach speaks of freedom but freedom must be used wisely. It does not
mean we can do what we like. Freedom should be used to serve God, to
follow His laws because we choose to do so, because the freedom He gives
us is a gift. But how do we serve Him? Shavuot is the celebration of the giving
of the law to Moses on Mount Sinai (Exodus 20) which in broad terms shows
the best way to use freedom, bringing the Torah to life.
Shavuot, which takes place fifty days after the beginning of Pesach, is also
the festival of wheat gathering, a second harvest festival. The Book of Ruth is
read because it tells of events during the wheat harvest. Ruth accepted a
Jewish way of life, rejecting her Moabite culture. The story also emphasises
the importance of charity, of helping the poor. The family celebrate the two
days of the festival with special meals. On the first night, only milky food is
eaten to remind us of the harvest diet.
Succot
Succot, or Tabernacles, is the final harvest festival, celebrated in Autumn. It
commemorates the years of wandering in the desert as the Jews travelled
from Egypt to Israel. It lasts for eight days. Temporary dwellings are made for
eating and sleeping during the festival but in these wet climes, very few
people sleep in this dwelling or SUCCA.
Four types of plants are taken each day to the synagogue for prayers: a palm
branch – LULAV, a citrus fruit – ETROG, a willow branch – ARAVOT and
myrtle leaves – HADASIM. In the Temple they were used during the
ceremony asking God to send Autumn rain to refresh the earth. They remind
us of the beauty and fragility of nature.
Various symbolic explanations are attributed to the four plants: fire (etrog), air
(lulav), earth (myrtle), water (willow), without which nothing exists. As together
they give life, so humankind should combine its different gifts to help each
other. The spine (palm), eyes (myrtle leaves), mouth (willow leaves) and heart
(citrus) must all join together to carry out God’s laws.
The seventh day of the festival is called HOSHANA RABBA, for during the
prayers everyone proclaims “HOSHANA!”, (Help us, O Lord!) as they parade
round the synagogue, and willow branches are beaten.
The last day of the festival is:
Simchat Torah
“Jews rejoice in the Torah because it is the great guide in travelling the
hardest, the most worthwhile road in life – the way of a good and upright
person… everyone must share in the joy.”
At services during the year we read passages from the Torah. Today the
reading is completed. Everyone is happy that they can now start at the
beginning again, for each year it is read, week by week, in the synagogue.
This is the most joyful occasion in the synagogue. As the Torah is processed
around the synagogue there is dancing and singing and sweets are scattered
for the children. Strangers coming in would be very surprised and perhaps
puzzled, but the festival shows the happy side of religious life, shows that the
Torah is regarded not just as a book of laws but as a joyful guide to life.
These are festive occasions. They are celebrated by giving presents and
eating special meals together. However, there are two more serious
occasions.
Rosh Hashana
“God will say unto Israel… My children, I look upon you as if today… you have
been made for ME anew: as if today I created you, a new being, a new
people, a new humanity.”
Rosh Hashana is often called the New Year or the Birthday of the world, for it
celebrates the creation of the world, God’s gift to us all. Jews, acknowledging
their responsibility to be stewards of this gift, ask themselves whether they
have been good stewards. The name really means the Head of the Year, i.e.
the most important time of the year, when Jews judge themselves, standing
before God to consider their behaviour during the previous year. How does it
measure up to the standards of the Torah?
It is a very serious occasion and services in the synagogue are accompanied
by the blowing of the SHOFAR, the horn of a ram or other kosher animal. It
commemorates the story in Genesis 22 of Abraham’s willingness to sacrifice
even his son Isaac if God willed it, and of the ram which was substituted in his
stead. The shofar was also blown in biblical times as a warning of attack and
at the giving of the Law to Moses. Thus Jews are reminded of their
responsibilities and of God’s mercy. Some early rabbis believed that God
forgave Adam his sins on Rosh Hashana.
There are Ten Days of Penitence to seek forgiveness of others and to forgive
before:Yom Kippur
Yom Kippur is the Day of Atonement. It is a fast day when, health permitting,
Jews neither eat or drink, spending all their time thinking and praying without
normal interruptions. They pray for forgiveness. This forgiveness is between
themselves and God. If they have harmed another person they should have
tried to put it right with that person during the Days of Penitence. Jews think of
how they may improve their lives during the coming year, confident that if they
try to do His Will, God will forgive them. It will be as if they were ‘created
anew’!
Later Festivals
The festivals described earlier are all found in the first five books of the Bible.
Later, other festivals were introduced. They are not celebrated as strictly as
those instituted by Moses, but they are still very important.
Chanuka
Chanuka commemorates the rebellion of 168 B C E led by Mattathias and his
sons against Greek attempts to forbid Jews to worship and read their
scriptures.
“God forbid that we give up the Torah and the Commandments. We will not
listen to the King’s words, to leave our faith…” (Book of Maccabees).
Jews remember all the times when evil rulers attempted to destroy them and
have failed. The Greeks defiled the Temple. A beautiful legend tells that when
Judah Maccabee reconquered it, there was only enough special oil to light the
seven-branched candlestick for one day. It lasted eight days and in
December, the event is celebrated by lighting an eight-branched candlestick,
a Chanukiya, one candle one the first night, two on the second, until all are lit.
Presents are often given and games played. Extra psalms and prayers are
said, but normal life continues.
Purim
Purim is another reminder that all attempts to wipe out the Jews have failed. It
records the events narrated in the biblical book of Esther. For one day Jews
celebrate the defeat of Haman who tried to destroy all the Jews of the Persian
Empire, some 2,500 years ago. He was thwarted by the Jewish queen,
Esther, and her uncle, Mordechai.
For some, it is the happiest day in the Jewish calendar. Fancy dress may be
worn and people go from house to house with presents. Children enjoy
listening to the reading of the story in the synagogue, cheering and booing at
the appropriate moments. Collections are made for various charities.
The life cycle of family celebrations
Brit-milah/naming Ceremony
The birth ceremonies for a boy take place on the eighth day after his birth
unless there is a medical reason for delaying the ceremony. The family pray
that he will grow up to love God, study the Torah and live a life of good deeds.
The baby is also circumcised by a MOHEL, an expert in this small operation.
The word BRIT means covenant and this is a sign that all Jews seek to keep
the covenant made between God and His people, the One to care, the other
to obey. The name is then announced.
If the baby is a girl, her father is called up for the reading of the Torah in the
synagogue. Thanks are given for the gift of the baby and she is given her
name.
After thirty days, the first born male child is ‘redeemed’ in a ceremony
recalling the dedication of all first born males to serve in the Temple. It is
called PIDYON HABEN. Silver coins are given to a member of a COHEN
family, one descended by name from the ancient priesthood. The money
usually goes to charity and the child is ‘redeemed’ from special service to
God.
Bar Mitzvah
When a boy becomes thirteen, at a service in the synagogue, he publicly
accepts responsibility for his actions as a religious person, pledging himself to
carry out the promises and hopes made for him at his Brit Milah. He becomes
a ‘son of the commandment’ and recites a portion of the law – a truly joyous
occasion.
“He who hears his son recite a portion of the Torah is as though he heard it at
Mount Sinai.”
In recent years, some congregations have come to celebrate a BAT MITZVAH
(daughter of the commandment) dedication for girls.
Marriage
The Talmud says that a man cannot be fully a man without a wife: a woman
cannot be fully a woman without a husband. But together they cannot fulfil
themselves without God.
Thus God is the third partner in a marriage, just as He is also present when a
child is conceived.
Jews are married under a CHUPPA, a canopy, sometimes in the open air,
sometimes in a synagogue. The Chuppa represents their new home. The
ceremony consists of two parts. A contract is signed which requires the bride
and groom to abide by Jewish law and to take responsibility for each other.
The ring confirms the acceptance of the contract. Then the KETUBA, the
marriage document, is read and seven blessings are recited. Two glasses of
wine, symbolic of joy, are drunk during the ceremony, but the ceremony ends
with the breaking of a wine glass by the bridegroom. However happy the
couple are, they should remember the sad events of Jewish history,
remember that there is still much unhappiness in the world.
There are many different customs that vary from country to country but the
main format remains the same. Divorce is accepted within Judaism but not
encouraged. Every effort is made to save a marriage, but if a couple cannot
get on, it is considered unhealthy to allow hatred to develop.
Death
“You, O Lord, are the endless power that renews life beyond death; You are
the greatness that saves. You care for the living with love. You renew life
beyond death with unending mercy… Blessed are You Lord, who renews life
beyond death.” (AMIDAH).
“May it be your will to heal me completely, but if I should die, may my death
be an atonement for all the sins I have committed… in your peace is complete
joy…” (Prayer of the dying).
In Israel, Jews are buried directly in the earth; elsewhere, they are buried in
plain coffins. The body is washed and dressed in white garments, a man in his
tallit. A brief service is held in the house or synagogue. The prayers
acknowledge God’s mercy. He is “slow to anger and abounding in loving
kindness”. The ceremony is called BET HAYYIM – house of life.
The first seven days after death are called the SHIVA, the days of mourning.
Mourners stay quietly at home, while friends and relatives come to bring
comfort and take care of the practical needs of the household. Services are
held and a candle burns continuously. A special prayer called KADDISH is
said, affirming our faith in God and His justice.
Mourning is encouraged and accepted. For the death of a parent, mourning
continues for a year. The children return to work after seven days, but do not
wear new clothes or visit places of entertainment. For the death of other
relatives and friends, mourning lasts a month.
Life after death
“I believe there will be a resurrection of the dead.” (The Prayer Book).
Although no after-life is directly mentioned in the Bible, Jews have traditionally
believed in a soul that lives on after the body dies. The better a person is, the
more spiritual, the closer the soul returns to its source, God.
Jews also believe that one day the world will enter a new phase when human
beings will live together as caring, peaceful individuals. Some believe this will
happen without a specific leader. Others believe in a MESSIAH, an anointed
leader who will be able to influence everyone to behave in a spiritual, caring
way.
“Now the Lord has told me what is good. What He requires of us is this: to do
what is just, to show constant love, and to live in humble fellowship with our
God.” (Micah)
Glossary
ARAVOT
A willow branch: two willow branches, a
citron, three myrtle branches and a palm
branch are used during morning services
during the festival of SUCCOT as symbols
of the agricultural nature of the festival.
ARON HAKODESH
The Holy Ark: originally a box containing the
Ten Commandments carried by The Jews
when wandering in the desert with Moses.
Later the aron/ark was placed in the Temple
in Jerusalem. Today it is usually a cupboard
or alcove, covered by doors or a curtain,
containing the scrolls of the Law, the
TORAH.
BAR MITZVAH
Literally “son of the commandments”: the
status accorded to a boy on his thirteenth
birthday; also the name of the ceremony
when he reads or chants from the Torah
before the congregation for the first time.
BAT MITZVAH
“Daughter of the commandment”: in some
synagogues girls are recognised as such on
their twelfth birthday.
BRACHA
A prayer or blessing thanking God for
something about to be enjoyed.
CHANUKIYA
The nine branched candlestick lit during the
eight day celebration of CHANUKA. The
mid-winter
festival
celebrating
the
Maccabean victory over the Syrians and the
re-dedication of the Temple in Jerusalem.
CHRISTIANITY
A religion founded in the first century CE, by
a small group of Jewish followers of Jesus
of Nazareth whom they believed to be the
promised saviour/deliverer – the MESSIAH.
As non-Jews came to form the larger
membership, Jewish customs were mainly
forgotten and a new collection of writings,
the New Testament, was added to the
Hebrew Bible which they called the Old
Testament.
CHUPPA
The canopy beneath which the bridal couple
stand during the marriage ceremony. Many
years ago the groom placed his prayer
shawl around his bride, symbolising
protection. Today, he pledges his protection
under the decorated canopy.
DIASPORA
Greek for “dispensation”: originally applied
to Jewish settlement outside Israel, but now
refers to the whole world outside Israel.
ETROG
A citrus fruit of the lemon family used in
Succot celebrations (see ARAVOT).
GEMARA
Traditions, discussions and rulings of the
Jewish scholars in Palestine and Babylonia
in centuries three to six of the common era
as they commented on the MISHNAH and
part of the Babylonia and Palestine
TALMUDS.
HADASIM
Myrtle leaves (see ARAVOT).
HAGGADAH
“Narration”: A slim book telling the story of
the Exodus from Egypt, read aloud during
the Passover meal, the SEDER. Additional
stories, songs, etc., have been added in
different times and cultures.
HALACHA
Literally “walking”: Jewish religious law and
rabbinical decisions which have been
accepted as binding on ritual and
behaviour.
HOSHANNA RABBA
“Great salvation”: the holiday at the end of
the week’s festival of SUCCOT.
KABBALA
The name given to the Jewish mystical
tradition.
KADDISH
“Holy” (Aramaic): prayers and responses
recited at the end of different parts of the
synagogue service and at the end of the
service itself. A special kaddish is recited by
those who mourn close relatives.
KETUBA
A marriage contract signed by bride and
groom, two witnesses and the rabbi, in
which the husband acknowledges his
responsibilities to his wife.
KOSHER
“Fit/suitable”: food and sacred objects that
meet the religious requirements of
observant Jews.
LULAV
Palm branches tied to willow and myrtle
branches and waved during SUCCOT (see
ARAVOT).
MA’ARIV
Evening prayer.
MAROR
Bitter herbs, part of the symbolic meal eaten
during the Passover Seder celebration.
MATZA
Unleavened bread eaten during the festival
of Passover.
MESSIAH
By Jewish tradition, God’s chosen, a
descendant of the family of King David,
whose reign would bring peace and justice
to the world.
MIDRASH
Scriptural interpretation of rabbis of the first
to third centuries CE, attempting to answer
the problems of the times, frequently in
respect of law. Sometimes stories were
used to clarify points.
MINCHA
Daily afternoon prayer.
MINYAN
The minimum number of Jewish men who
need to be present for communal prayer.
The traditional number is ten.
MISHNA
Discussions on and explanations of the
scriptures; collected for four hundred years
and written down in 200 CE.
MOHEL
The specially trained man or doctor who
performs
the
minor
operation
of
circumcision on healthy baby boys of eight
days old. The ceremony is also called brit
milah.
ORTHODOX
A modern term for those Jews who follow
closely the traditional laws and customs of
the TORAH.
PASSOVER/PESACHA
A spring time festival celebrating the freeing
of the Jewish people from slavery in Egypt.
Family and friends gather together at the
SEDER, the festival ritual meal, read the
story
and
sing
songs.
(see
HAGGADAH/SEDER)
PIDYON HABEN
A traditional ceremony held thirty days after
the birth of a first born son. The baby is
freed from service in the Temple by a
symbolic payment to a cohen (descendant
of a priestly family).
PROGRESSIVE
A branch of Judaism which has modified
some traditional religious practices in
accordance with modern life, seeking to
make them more meaningful in the present
day, eg The Prayer Book has been
shortened and women may become rabbis.
Sometimes referred to as Reform or Liberal
Judaism.
PURIM
“Lots”: the festival celebrating the saving of
Persian Jews from certain death through
the courage of the Jewish queen, Esther.
The story is told in the book bearing her
name. “Lots” were cast by their enemies to
determine the day of the massacre.
RABBI
The title of a Jewish religious leader and
teacher.
ROSH HASHANA
“Head of the year”: the New Year festival at
the beginning of the Jewish calendar year.
People think about their lives and try to right
any wrongs of the previous year.
SEDER
See PASSOVER.
SHABBAT
The Sabbath. The seventh day of the week:
the Bible sets aside this day for families,
servants and animals to rest from normal
daily work. It is a time to pray, to spend time
with family and friends. A Jewish proverb
calls it “a foretaste of Heaven”.
SHACHARIT
Morning prayers.
SHAVUOT
The late spring festival celebrating the
giving of the Law to Moses on Mount Sinai.
SHIVA
“Seven”: the period of seven days’ strict
mourning by close family relatives.
SHOAH
The name given to the programme for the
systematic murder of European Jews by the
Nazi German government under Adolf
Hitler, 1934-1945 CE. Known as the
Holocaust, it resulted in the death of two
thirds of the Jews of Europe.
SHOFAR
The ram’s horn, blown at important times in
ancient Israel. Today, the horn, which may
be from any horned kosher animal, is blown
during the month of Elul which precedes
ROSH HASHANA, on Rosh Hashana itself,
and at the end of YOM KIPPUR, as a
warning to remind people to think carefully
about their lives.
SIMCHAT TORAH
“Rejoicing of the TORAH”: the year-long
reading of the TORAH is completed and the
first chapter and the beginning of the
second chapter of Genesis is read to begin
the sequence again. The scrolls are carried
round the synagogue and, in Israel, in the
streets, and worshippers dance, sing and
celebrate.
SUCCA
“Booth/small shelter”: the autumn holiday of
SUCCOT (plural) follows YOM KIPPUR. For
a week Jews take their meals, whenever
possible, (and in warm countries sleep) in
the SUCCA, a temporary structure built
beside the house or synagogue in memory
of shelters built by the Jews wandering in
the desert with Moses.
SYNAGOGUE
“Assembly” (Greek): In the Babylonian exile
(sixth century BCE) the Jews met together
to study and pray. After the Return, these
meetings continued and eventually special
buildings were erected called synagogues.
After the destruction of the Temple, 70 CE,
the synagogue or SHUL became the centre
of Jewish life, study and congregational
worship.
TABERNACLE
The portable tent for sacrifice and worship
used by Jews in the wilderness and
containing the portable ARK (see ARON
HAKODESH).
TALLIT
The prayer shawl worn by Jewish men for
morning prayers at home and in the
synagogue. It is usually white, fringed, and
has black or blue stripes woven into it.
TALMUD
The books containing scholarly debates and
discussion concerning the TORAH for
nearly one thousand years from 200 BCE.
TEFILLIN
“Phylacteries” (Greek): two small leather
boxes containing passages of scripture,
worn on the forehead and left arm during
daily morning prayers by male Jews.
TEMPLE
The first centre for Jewish worship, built in
Jerusalem by Solomon in the tenth century
BCE replacing the Tabernacle. Three major
festivals were celebrated there and daily
sacrifices offered. It was destroyed by the
Romans in 70 CE. Today, only the outer
wall survives, the KOTEL MA’ARIVI, or
Western Wall, where most Jews long to
pray.
TORAH
The name given to the first five books to the
scriptures, the books of Moses. They are
written on a scroll, kept it the ARON
HAKODESH, and read during services
throughout the year. It is the foundation of
Jewish law and practice. The name may
also be used for all the Jewish scriptures,
as well as for the whole body of Jewish law.
TREIFA
Food not permitted by Jewish law and
therefore not KOSHER.
TZITZIT
The fringes on the four corners of the
TALLIT in accordance with the command in
Numbers 15:37-41.
ZIONISM
The nineteenth century CE movement to reestablish a Jewish homeland in Palestine.
Pioneers built farms and cities, helped by
money from Jews all over the world. On
May 14, 1948 CE, the state of Israel was
established.