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A Brief Guide to Judaism
A curriculum support presentation for the study of the Holocaust.
Created by the Birmingham Holocaust Education Committee
July, 2008
www.bhamholocausteducation.org
How to Use this PowerPoint
This PowerPoint is designed to stand alone or to be used
as support material in teaching the Holocaust.
A few slides have support notes in the “Notes Section”
below the slide. This will be indicated on the slide itself by
a * placed next to the picture or copy that has further
details provided in the notes.
The Hebrew words in this presentation are written in italics
and include a phonetical pronunciation as well as an
actual audio pronunciation available by double clicking on
the
placed next to the text.
What is Judaism?

Judaism is the religion of the Jewish people.

Judaism is the first recorded monotheistic faith and is the oldest
religious tradition still in practice today. According to Jewish
tradition, the history of Judaism begins with the Covenant between
G-d* and Abraham (ca. 2000 B.C.E.**), the patriarch of the Jewish
people.

Judaism differs from many religions in that central authority is not
vested in a person or group, but in sacred texts and traditions.
Judaism is based on principles and ethics embodied in the Hebrew
Bible and the Talmud.

With an estimated 14 million adherents in 2006, Judaism is the
world's twelfth largest organized religion.***
Basic Beliefs Of Judaism
Judaism is a religion concerned with actions more than beliefs.
It offers substantial room for personal opinion.
One G-d
The People
The Covenant
The World to Come
Repairing the World
Death
The Land of Israel
One G-d
Jews believe in
a single,
omniscient (all knowing),
omnipotent (all powerful),
omnipresent (in all places at all times), benevolent
G-d
who created the universe and continues to be involved in its governance.
This G-d is just and merciful and has no form or representation.
Just as the terms G-d and Lord are used interchangeably in English,
there are various Hebrew terms as well:
A-donai * (ä-dō-NĪ) - Hebrew for "Lord‖; commonly restricted for prayer.
Hashem (hŏ-SHĔM) - Hebrew for "the Name."
E-lohim (ĕ-lō-HĒM) - Another term for G-d.
Basic Beliefs Of Judaism
One G-d
The People
The Covenant
The World to Come
Repairing the World
Death
The Land of Israel
The People
Each person is created in the image of G-d;
therefore, all people are created equal and deserve
to be treated with dignity and respect.
Furthermore, our likeness to G-d is in our intellectual ability to understand.
Judaism believes that people have free will
and are responsible for the choices they make.
Basic Beliefs Of Judaism
One G-d
The People
The Covenant
The World to Come
Repairing the World
Death
The Land of Israel
The Covenant
According to traditional Jewish belief, G-d
established a Covenant with the Jewish people
and revealed his laws and commandments to
Moses on Mount Sinai in the form of the Torah.
The Torah contains 613 commandments from G-d
known as mitzvot (mēts-VOHT),
or sacred
obligations. Amongst them are the Ten
Commandments.
The Torah, in its full form, contains the 5 Books of
Moses and all of its explanation. It teaches how
to act, think, and even comprehend life and
death, as well as G-d's relationship with the
Jewish people.
Basic Beliefs Of Judaism
One G-d
The People
The Covenant
The World to Come
Repairing the World
Death
The Land of Israel
The World to Come
Jews believe the Messiah will be a person (not a god), from the
family of King David, who will lead the world to unity and peace.
Jews do not believe that Jesus was the Messiah.
Jews do recognize that in his time, Jesus was an influential Jewish
teacher who lived and died as a Jew, with no thought of creating a
separate religion.
Basic Beliefs Of Judaism
One G-d
The People
The Covenant
The World to Come
Repairing the World
Death
The Land of Israel
Repairing the World,
Tikkun Olam
Tikkun Olam (t’KUHN-oh-LAHM) is a Hebrew phrase
that means repairing or mending the world.
Jews believe that we are G-d’s partners in improving the
world. By following the Commandments, which include
social action and tzedakah, Jews strive to bring peace,
freedom, and justice to all people.
Tzedakah (tsi-DÄH-kuh) is defined as money donated to
others because it is the right thing to do. Often
mistranslated as ―charity,‖ in Hebrew it actually means
―justice‖ or ―righteousness.‖ While charity is given when
one is able and emotionally moved to do so, tzedakah is
an obligation given by G-d to all Jews. Unlike
philanthropy, which is completely voluntary, tzedakah is
seen as a religious obligation, which must be performed
regardless of financial standing, and must even be
performed by the poor.
Basic Beliefs Of Judaism
One G-d
The People
The Covenant
The World to Come
Repairing the World
Death
The Land of Israel
Death
*
Although Jewish people believe in heaven, Judaism focuses on
this life and the world in which we live, for it is in the here and
now that humankind can grow and do good deeds.
Essentially, this world is for action, and in the afterlife, one
experiences the personal fulfillment of those actions.
Basic Beliefs Of Judaism
One G-d
The People
The Covenant
The World to Come
Repairing the World
Death
The Land of Israel
The Land of Israel
Judaism believes the Land of Israel
(Eretz Yisrael)
was part of the
Covenant made between G-d and the
Jewish people at Mount Sinai. Since the
time of Abraham, there has been a
continual Jewish presence in the Land of
Israel.
Who is a Jew?

According to traditional Jewish Law, a Jew is anyone
born of a Jewish mother or converted in accordance
with Jewish Law.
Judaism maintains that a Jew, whether by birth or
conversion, is a Jew forever. *

All Jews consider themselves to be descendants of the
patriarchs Abraham, Isaac and Jacob.
 Jews are not a race.
like a family.
Jews are not a nation. Jews are
Jews Are Not a Race !

The idea of race itself, and actual divisions of persons into groups
based on selected hereditary features, are social constructs.

Jews sprang from the Mediterranean subdivision of the Caucasoid
race. Over the course of centuries, Jews have developed a multitude
of different physical characteristics because of their fusion with other
racial blends wherever they lived.

There is no distinguishing racial physical feature common only to
Jews.

Anyone can become a Jew – and members of every race, creed and
color in the world have done so at one time or another.

As early as Abraham, the Jews have admitted others into the fold. A
―mixed multitude‖ of many non-Jews joined the Exodus.
(Exodus 12:38)
Jews Are Not a Nation !
● When Jews speak of themselves as a
nation, this implies shared ideas, values
and heritage, rather than geographic
location.
● It is a ―nation‖ of mutual responsibility for
one another that transcends common land
or government.
● This is why Jews can be both Jewish and
American – or any other nationality.
● The modern state of Israel extends the
concept of nationhood, and many Jews see
themselves as her citizens.
Jews Are Like a Family
Jews feel a sense of connectedness to each other that many find
hard to explain, define, or even understand:
 Like a family, Jews don’t always agree with each other.
 Like a family, Jews hold each other to the highest standards, knowing that
the shortcomings of any member will be held against them all.
 Like a family, when an outsider criticizes a member or the ―family‖ as a
whole, Jews are quick to join together in opposition to that unfair criticism.
 Like a family, when members suffer or are persecuted, the whole ―family‖
feels the pain.
 Like a family, when a member does something wrong, they all feel shame.
 Like a family, when a member accomplishes something significant, they all
feel proud.
The Diversity of the Jewish People
Major Branches of Judaism
Orthodox
Original and only form of Judaism until the 1800’s.
Named Orthodox in reaction to the advent of Reform Judaism.
Most observant.
Reform
Founded by Rabbi Isaac Mayer Wise in 1873 in rebellion against the binding
traditions of orthodoxy.
Most flexible about observance of Jewish laws.
The largest Jewish movement in North America.
Conservative
Organized by Dr. Solomon Schechter in 1913 as a reaction to Reform Judaism's
liberalism.
Philosophically stands between Orthodox and Reform.
Orthodox Judaism

Believe that both the Written Law (Torah) and the Oral Law (Torah’s traditional
interpretation which became the Talmud) were divinely revealed to Moses at Mount
Sinai. They have been transmitted throughout the ages. These laws are binding and
can not be abolished.

The 613 mitzvot
(commandments) in the Torah are all equally obligatory. Although
these principles are G-d given and therefore eternal, they are applied by the sages to
changing times. * Consequently, Orthodox Jews observe the Kosher dietary laws.

Believe the Messiah will be one descended through the line of King David. He will
gather the Jews back in the Holy Land, the Land of Israel, and usher in an era of
peace, including the construction of the Third Temple on the site of the original Temple
in Jerusalem.


Believe in an afterlife and the bodily resurrection of the dead.

Only children of Jewish mothers are considered Jewish. Conversion is accepted, but
must be in accord with Orthodox law.

Prohibits intermarriage in any way.
Prayer services held primarily in Hebrew. During prayer, men are seated separately
from women. Men are required to pray in a minyan
(quorum of 10 required for
prayer). **
Orthodox Sub-Groups
MODERN ORTHODOX
•
•
Integrated into modern society yet emphasize strict observance of religious laws and commandments.
Feel that secular knowledge and aspects of secular society can be incorporated into their Jewish life.
ULTRA-ORTHODOX (HAREDI)
•
•
•
Life revolves around Torah study, prayer and family.
Families tend to be large, reflecting adherence to the commandment "be fruitful & multiply" (Genesis 1:28, 9:1,7).
Often live in insular communities.
Hasidim
(Hasid means ―pious‖)
• Founded in Eastern Europe in the 1700’s by Rabbi Israel ben Eliezer, Ba'al Shem Tov.
• Followers focus on the aspects of joy, song, and dance in their service of G-d. They strive to experience
•
•
an exalted state of connection with G-d.
Emphasize all Jewish traditions, including the mystical Kabbalah
as a sacred scripture.
Try to make the Kabbalah more accessible to the masses.
Recognize a Rebbe
(RĔB-ē) as spiritual, intellectual and organizational leader.
Lubavitch (Chabad)
• A Hasidic movement founded in Russia at end of 1700’s.
• Lubavitch is the name of the town in Russia that served as the movement's
•
over a century.
Reaches out to fellow Jews, celebrating the joys of being Jewish.
headquarters for
Haredi (Ultra Orthodox) Dress
The distinctive dress of Haredi Jews helps them to define and insulate their communities, as well as
maintain a traditional and spiritual focus.
They dress as their ancestors dressed in 18th and 19th century Europe.
MEN
• Tend to wear dark suits with white shirts.*
• Most wear a kippah (KĒ-pah) ** or head covering at all times.
Generally wear a wide-brimmed hat (typically black) when outside.***
• Generally have beards and sidelocks or payes (PĀ-yəs).
****
―You shall not mar the corner of your beard.‖ (Leviticus 19:27)
• Often follow the specific dress style of their group, which may include
elegant frock coats, wide or high fur hats and generally a long belt
wrapped around the frock during prayer.
• Women, in line with strict standards of modesty, tend to wear long skirts
and shirts with long sleeves and high necklines.
• After the women get married, they cover their heads with either
scarves, hats or wigs.
WOMEN
Major Branches of Judaism
Orthodox
Original and only form of Judaism until the 1800’s.
Named Orthodox in reaction to the advent of Reform Judaism.
Most observant.
Reform
Founded by Rabbi Isaac Mayer Wise in 1873, in rebellion against the binding
traditions of orthodoxy.
Most flexible about observance of Jewish laws.
The largest Jewish movement in North America.
Conservative
Organized by Dr. Solomon Schechter in 1913 as a reaction to Reform Judaism's
liberalism.
Philosophically stands between Orthodox and Reform.
Reform Judaism

Affirms the central tenets of Judaism – G-d, Torah and Israel – yet embraces innovation while
preserving tradition. Today, the movement has embraced many of the practices it first rejected. It
now expresses a greater respect for tradition while still recognizing that the sacred heritage has
evolved and adapted over the centuries and must continue to do so.

Accepts the Torah as divinely inspired, but written in the language of the time in which it was
given. Views the Oral Law as an evolving system in which successive generations of rabbis
discussed how to incorporate the Torah into their lives. Feel more free than the Orthodox to
modify or change the Oral Law. The 613 mitzvot
are subject to modern interpretation.
Originally rejected kashrut (kosher dietary laws), but today many are observing these laws.

Perceives a Messianic Age when the world will be at peace but does not agree that there will be a
messiah (king) as the leader of this era.

Reform Jewish liturgy is beginning to reflect a broader philosophical openness to the concept of
the resurrection of the dead.

Holds prayer services in the native tongue (along with some Hebrew). Allows women full equality
in religious matters. They may read from the Torah, become a Bat Mitzvah, sit with the men during
religious services, and be counted as part of the minyan.

Considers children of either Jewish mothers or fathers as Jewish as long as they are raised
Jewish. Requires male converts to undergo the ritual of circumcision and immersion. Requires
females to undergo immersion.

Intermarriage is allowed, but not encouraged. Some rabbis will perform an intermarriage as long
as parents plan to raise the children Jewish.
Major Branches of Judaism
Orthodox
Original and only form of Judaism until the 1800’s.
Named Orthodox in reaction to the advent of Reform Judaism.
Most observant.
Reform
Founded by Rabbi Isaac Mayer Wise in 1873, in rebellion against the binding
traditions of orthodoxy.
Most flexible about observance of Jewish laws.
The largest Jewish movement in North America.
Conservative
Organized by Dr. Solomon Schechter in 1913 as a reaction to Reform Judaism's
liberalism.
Philosophically stands between Orthodox and Reform.
Conservative Judaism

The term ―Conservative‖ is meant to signify that Jews should attempt to conserve Jewish
tradition, rather than reform or abandon it. It does not imply that the movement’s adherents
are politically conservative.

Believes that the Torah came from G-d, but was transmitted by humans and thus contains a
human component. The laws in the Torah should change and adapt, absorbing aspects of the
predominant culture, while remaining true to Judaism’s values. Views the Oral Law as an
evolving system in which successive generations of rabbis discussed and debated how to
incorporate the Torah into their lives. Feel more free than the Orthodox to ignore, modify, or
change the Oral Law. Rules concerning kosher dietary laws (kashrut)
are not obligatory,
but believes that Jews should consider keeping kosher because it is a valuable way for people
to bring holiness into their lives.

Believe they must live in a way that will usher in the Messianic Age. They are not sure
whether the Messiah will be an actual person or whether he is a symbol of redemption.

Conservative Jews have retained the tenet of the bodily resurrection of the dead, including
traditional references to it in the liturgy. However, many conservative Jews interpret the tenet
metaphorically rather than literally.

Religious services contain considerably more Hebrew than Reform services. Allows women
full equality in religious matters. Allows them to read from the Torah, become a Bat Mitzvah,
sit with the men during religious services, and be counted as part of the minyan.

Recognizes Jewish lineage through matrilineal descent only. Conversion to Judaism requires
both circumcision and ritual immersion for males and only the latter for females.

Rabbis and cantors are prohibited from officiating at intermarriages in any way.
Sephardic or Ashkenazic
( suh-FAHR-dĭk , ähsh-kĕn-ÄH-zĭk )
In addition to religious laws, Jews from different geographic areas historically adopt different
customs and interpretations.
• Sephardic Jews are the Jews of Spain, Portugal,
North Africa and the Middle East and their
descendants.
• Ashkenazic Jews are the Jews of France,
• Sephardic Jews originated in Spain or Portugal. The
Hebrew word for Spain is Sefarad.
While under
Islamic rule, there were good relations between Jews
and Muslims, but under Catholic rule, there was great
pressure for Jews to convert. In 1492, both Jews and
Muslims were expelled from Spain. The Jews fled to
Muslim countries and the Netherlands.
• Ashkenaz
is the Yiddish word for Germany.
When the Jews were expelled from Germany in the
Middle Ages, those that settled in northern, central,
and eastern Europe became known as ―Ashkenzi.‖
• The Latin-based language called ―Ladino,‖ based
on Spanish and Hebrew, became the unifying
language of Sephardic Jews in Europe.
• Sephardic Jews enjoy bourekas
(phyllo dough
pastries filled with cheese or spinach) and on
Passover may eat rice, corn, peanuts and beans.
Germany, and Eastern Europe and their
descendants.
• The language of Ashkenazic communities was
Yiddish. This was based on medieval German, with
some Hebrew expressions, as well as words from
the languages of those places where Jews settled.
• Ashkenazic Jews enjoy bagels & lox, potato
latkes, gefilte fish, and matzah ball soup.
There are some Jews who do not fit into this Ashkenazic/Sephardic distinction. Yemenite Jews,
Ethiopian Jews, and Oriental Jews also have their own distinct customs and traditions.
The Synagogue
Birmingham, AL
Florence, Italy
New York City
Synagogue

Religious Leaders
Synagogues are Jewish houses of prayer and
study. They often have additional areas for
community or educational use.
Rabbi – spiritual leader charged with leading and


Also called a Temple or Shul
Chazzan
or Cantor – ordained clergy and
Gabbai
(GĂ–bī) – a lay person who volunteers

All synagogues contain an Ark and an Eternal Light.
(SHOOL), in Yiddish.
There is no set architectural design for
synagogues.
teaching the congregation. This role requires
ordination by the congregation's preferred authority.
trained vocalist that leads the congregation in prayer.
to perform various duties in connection with Torah
readings at religious services.
Ner Tamid (NĔR tä-MĒD)
or Eternal Light
& Ten Commandments
The Eternal Light hung in front of the
ark burns constantly, symbolizing
G-d’s eternal and imminent presence
in our communities and lives.
Bimah (BĒ-mə)
Raised platform from which the
Torah is read.
Menorah
The seven branched candlestick
symbolizing the creation of the
world.
Magen Dovid
One of the most common symbols
of Judaism is the Star of David.
Aron HaKodesh
(ä-RŌN hä-KŌ-dĕsh)
or Holy Ark
Where the Torah scrolls are
kept. It is often closed with an
ornate curtain.
Etiquette for Visitors
 In most synagogues or temples, it is considered a sign of respect for all male
attendees to wear a head covering, usually a yarmulke
(kippah )* is
provided near the front door. Most Reform temples do not require people to cover
their heads (neither Jew nor gentile).
 Parts of the service are recited standing; visitors are expected to stand together
with the congregation.
 Bowing is done at certain points in the service; visitors are not expected to bow.
 Non-Jewish visitors are not expected to wear a tallit.
**
 Appropriate dress for a house of worship is expected. In Orthodox synagogues,
women may be required to wear long sleeves (past the elbows), long skirts (past
the knees), a high neckline (to the collar bone) and cover their hair (only married
Jewish women). For men, short pants or sleeveless shirts are generally regarded
as inappropriate.
Torah (TOH-ruh) or Written Law
The Torah:
The Sefer Torah:
• The holiest book in Judaism.
• Given by G-d to Moses at Mount Sinai.
• Consists of the Five books of Moses:
Genesis, Exodus, Leviticus, Numbers
& Deuteronomy.
• Contains 613 commandments or mitzvot.
• Traditional Torah scroll, hand written on
parchment, used during religious services.
• Decorative embellishments are symbolic
of the garb worn by the High Priest of old
when he served G-d in the sanctuary of
the Temple in Jerusalem.
• Hand written in Hebrew, on parchment
from a kosher animal.
• Read right to left.
• A yad (YÄD) or pointer is used to
follow the wording so as not to damage
the delicate parchment.
Sefer Torah used during religious services.
Yad or pointer.
 Read weekly in synagogues on Shabbat* mornings as well as on Mondays and Thursdays, and on
holy days and festivals.
 Each week a different parshah
(PAHR-shah) or portion is read along with a passage from one
of the books of Prophets. This is called the Haftarah
(hahf-TOH-ruh) portion. These selected
passages ―complete the reading of the Torah‖ and are related either thematically or otherwise to the
portion of the week.
 Some synagogues employ a Triennial Cycle whereby each Torah portion is divided into three
sections. The first sections are read during one yearly cycle followed by the other two sections the
following two years. In this way it takes three years to complete the reading of the entire Torah.
 In most congregations, the Torah is chanted according to a musical system called trop (TRŌP).
Jewish man bending over Torah
scroll in the Lodz Ghetto.
The Rabbi of the city carries a Torah
scroll on his way to a deportation
train.
Iasi, Romania
Other Jewish Holy Texts
 Bible
(Tanakh, ta-NAKH)
Tanakh - Hebrew acronym for the 3 sections of the Bible: Torah (5 Books of Moses) + Nevi’im (Prophets) + Ketuvim (Writings)
To the Christian world, the Tanakh is the ―Old Testament.‖ Since Judaism recognizes the Christian ―New Testament‖ as a historical,
not religious text, the term ―Old Testament‖ is not used. Instead it is preferable to use the term, ―Hebrew Bible.‖
 Mishnah
(MĬSH-nuh)
Jewish tradition holds that when G-d gave Moses the Torah (the Written Law) on Mt. Sinai, he simultaneously provided him all the
details of the Oral Law. The Oral Law explained how the commandments in the Torah were to be carried out. It is believed that Moses
subsequently transmitted that Oral Law to his successor, Joshua, who transmitted it to his successor, in a chain that is still being
carried on .
Mishnah (Hebrew for "instruction"), c. 200 C.E. is the written form of the Oral Torah created at the end of the second century.
Arranged topically, it was composed of discussions & decisions by rabbis that became the authoritative source of Jewish Law.
 Gemara
(gə-MAR-ə) (also Gemora)
(Aramaic for ―to study"), c. 200-600 CE – The part of the Talmud that contains rabbinical commentaries and analysis of its
predecessor, the Mishnah.
 Talmud
(TAHL-mud)
The Talmud has two components: the Mishnah (c. 200 C.E.), the first written compilation of Judaism’s Oral Law, and the Gemara
(c. 500 C.E.). It is a record of rabbinic discussions pertaining to Jewish law, ethics, customs, and history. In Jewish life the terms
Gemara and Talmud are often used interchangeably.
 Midrash
(MĬD-räsh)
The word Midrash is based on a Hebrew word meaning ―interpretation.‖ Midrash consists of legends and stories, both educational
and entertaining, which complement rabbinic theology and allows the rabbis to explain and expand on the Torah.
 Prayer Book
(Siddur, sĭd-OOR)
Most siddurim (plural) contain the prayers, arranged in a specific order, that are used for religious services. These prayers express
the beliefs, hopes and yearnings of the Jewish people for a world ruled by justice and compassion.
Samuel David Grosman studying the Talmud in the Lodz Ghetto.
Samuel and his wife Chana both perished in the Lodz Ghetto in 1942.
Daily Prayer
 Recitation of prayers is the central characteristic of Jewish worship. These prayers are found
in the siddur
(sĭd-OOR) , the traditional Jewish prayer book.
 Jewish prayers are usually recited in Hebrew, yet they can be in any language.
 Observant Jews are expected to pray three times daily (morning, afternoon, and evening)
and more on the Sabbath and Jewish holidays. Since the Jewish day begins at sundown, the
evening prayers are technically the first prayer service of the day.
 While solitary prayer is valid, attending synagogue to pray with a minyan
quorum of 10 adult males, is considered ideal.
(MĬN-yən), or
 Rabbis are not endowed with special powers. However, the Talmud does provide the Rabbi
with the authority to make interpretations of Torah. Rabbis are, however, ordained. This is a
recognition of a rigorous level of training or education as defined as appropriate for the
community in which the Rabbi has studied.
 As with most religious services, the length and content of the synagogue service depends on
the customs of the particular synagogue. In general, one can expect to hear the most Hebrew in
an Orthodox service and the least in Reform services. Services in Reform synagogues also tend
to be shorter than those held in Orthodox and Conservative synagogues.
Shema
One of the most important of all Jewish prayers is called the Shema. The Shema affirms belief
and trust in the One G-d. It is repeated by observant Jews twice a day. It is the prayer Jews
recite as their last words before death. Its main content is loving the one and only God with all
one’s heart, soul and might. The first part of the Shema (Deuteronomy 6:4-9) is as follows:
Sh'ma Yis'ra'eil Adonai Eloheinu Adonai echad.
Hear, Israel, the Lord is our G-d, the Lord is One.
Barukh sheim k'vod malkhuto l'olam va'ed.
Blessed be the Name of His glorious kingdom for ever and ever.
You shall love the Lord your G-d with all your heart, with all your soul, and with all
your might. And these words, which I [G-d] teach you this day, shall be upon your
heart. You shall teach them diligently to your children, speaking of them when
you sit in your house, when you walk by the way, when you lie down and when you
rise up. And you shall bind them as a sign upon your hand, and they shall be for a
reminder before your eyes. And you shall write them on the doorposts of your
house and upon your gates.
In just this one paragraph of the Shema, it is possible to understand why Jews designed the
tefillin
(phylacteries)* to place as symbols on the head (above the eyes) and on the arm; and
why most Jews place a mezzuzah
on the doorpost of their houses to remind them of G-d.
Kaddish
The Kaddish is a prayer that praises G-d and expresses a yearning for the
establishment of G-d's kingdom on earth. Originally recited by rabbis when they
had finished giving their sermons (the Rabbi’s Kaddish), in time the prayer was
modified and became associated with mourning. The prayer itself does not
actually mention death
The word Kaddish means sanctification, and the prayer is a sanctification of G-d's
name.
The emotional reactions inspired by the Kaddish come from the fact that it is
recited at funerals and by mourners. Jewish tradition requires that Kaddish be
recited during the first eleven months following the death of a loved one and
thereafter on each anniversary of the death, called the Yahrtzeit (YÄR-tsīt).
The first lines of the Kaddish are:
Yit'gadal v'yit'kadash sh'mei raba, b'allmaw dee v'raw chir'utei.
May His great Name grow exalted and sanctified, in the world that He
created as He willed.
Religious Clothing & Objects
Kippah
or Yarmulke
Tallit
Tefillin
Kippah or Yarmulke
 A kippah (KĒ-pah, Hebrew), kippot
(plural) or yarmulke
(YAH-mi-kuh, Yiddish) is a thin, slightly-rounded skullcap
traditionally worn by Jewish men during religious services.
The more observant wear a yarmulke all the time. Some
Jewish women in Conservative and Reform congregations
also wear them during services.
 Kippot come in all shapes and styles.
 While not a biblical law, head covering is considered an
important custom that symbolizes the acceptance of a
―higher power‖ above us. It is also seen as a sign of respect.
Tallit
The Lord said to Moses as follows: Speak to the Israelite people and instruct them to make for themselves
fringes on the corners of their garments throughout the ages; let them attach a cord of blue to the fringe at each
corner. That shall be your fringe; look at it and recall all the commandments of the Lord and observe them…
Numbers 15:37-39
Tzitzit (TZĒT-sēt)
These fringes or tassels attached
to the corners of the tallit are a
reminder of the G-d’s 613
commandments. Each letter in
the Hebrew alphabet has a
numerical value. The numerical
values of the 5 letters that
comprise the Hebrew word tzitzit
add up to 600. Add the 8 strings
and 5 knots of each tassel, and
the total is 613. In addition, each
tzitzit should have a thread of
blue to represent the heavens.
Tallit Katan, Small Tallit
Tallit (tah-LĒT),
Prayer Shawl
Shawl-like garment worn by
observant Jewish men and some
Jewish women over the clothes
during the weekday morning
service, the Sabbath, and other
holidays. There are tzitzit
attached to the corners.
Worn throughout the day by
Orthodox Jewish men. Often worn
beneath one's shirt so as to
conform to societal dress codes.
Tefillin
Hear, O Israel! The Lord is our G-d, the Lord is alone. You shall love the Lord your G-d with all your hear and with
all your soul and with all your might. Take to heart these instructions with which I charge you this day. Impress
them upon your children. Recite them when you stay at home and when you are away, when you lie down and
when you get up. Bind them as a sign on your hand and let them serve as a symbol on your forehead; inscribe
them on the doorposts of your house and on your gates. - Deuteronomy 6:4-9
Tefillin (t’FĬL-lĭn), called phylacteries in English, are worn by observant
Jewish men and by some Jewish women as a reminder of their Covenant
with G-d. They are put on during morning prayers only, not on the Jewish
Sabbath or most holidays because these times are signs in themselves of
the Covenant between the Jewish People and G-d.
Tefillin consist of two leather boxes. Each box contains strips of parchment
inscribed with the four passages of the Torah that mention the mitzvah
(commandment) of wearing tefillin. Deuteronomy 6:4-9 , Deuteronomy
11:13-21, Exodus 13:1-10 and Exodus 13:11-16.
One of the leather boxes is worn on the head between the eyes, resting on
the cerebrum, to remind Jews to subject their thoughts to G-d's service.
The other box is worn on the left arm so that it rests against the heart, and
the suspended leather strap is wound around the left hand and around the
middle finger of that hand. This to remind Jews to subject their deeds to
G-d's service and to subject their hearts' desires to G-d's service.
Jewish men praying in a displaced persons
camp in Leipheim, Germany.
Other Jewish Observances
Brit Milah, Circumcision
Bar / Bat Mitzvah
Weddings
Death
Mezuzot
Kashrut, Jewish Dietary Laws
Brit Milah, Circumcision
The first Jewish life-cycle celebration for the male baby is the Brit Milah (BRIT mē-LÄ) or the
Covenant of Circumcision. It is commonly referred to as a bris
(brĭs). With this
ceremony, Jewish males are brought into the community of Israel, marked for life as Jews,
and given a Hebrew name.
The practice of brit milah is common to all
religious movements within Judaism. It is
performed on the 8th day after birth,
usually in the home or the hospital. Among
Conservative and Reform Jews (and
sometimes even among Orthodox Jews), a
naming ceremony in the home or in the
synagogue welcomes female babies to
their new Jewish identities.
The ceremony consists of the removal of the foreskin of the male organ. This symbolic act
reminds Jews of the pledge G-d made to Abraham (Genesis 17:2) in which he promised to
bless Abraham and make him prosper if Abraham, in turn, would be loyal to G-d.
Bar/Bat Mitzvah
At the age of 13 (12 for girls), boys and girls are initiated into adulthood in the Jewish community.
Young adults become obligated to observe the mitzvot
(commandments) of Judaism and must
show that they have sufficient command of Judaism and of Hebrew to lead the congregation in
prayer. In addition, they can now be counted in a minyan
(the minimum number of people
needed to perform certain parts of religious services).
The ceremony is called Bar Mitzvah for boys and Bat Mitzvah for girls—the terms are identical, one
being masculine and the other feminine; both mean ―Child of the Commandments.‖ Technically,
the term refers to the child who is coming of age, and it is strictly correct to refer to someone as
"becoming a bar (or bat) mitzvah." However, the term is more commonly used to refer to the
coming of age ceremony itself, and you are more likely to hear that someone is "having a bar
mitzvah."
During the Bar Mitzvah ceremony, boys (and sometimes
girls) are called before the congregation to lead the
congregation in worship and to read from the Torah. Both
boys and girls read also from the Haftarah, a weekly
selection from the Prophets loosely connected to the weekly
Torah portion.
Bar or Bat Mitzvah provides an important occasion for
family celebration. Everyone joins in the worship service at
the synagogue, and often a party is held in honor of the Bar
or Bat Mitzvah.
Jerzy Bader was born in April, 1930, in Kyjov, Czechoslovakia to
Pavel & Greta Bader. Four years later his sister Vera was born. The
Bader family led a traditional Jewish lifestyle and owned a store
which enabled them to live comfortably.
Jerzy Bader
In January 1943, just two months before Jerzy’s Bar Mitzvah, the
Bader family was deported to Theresienstadt along with the rest of
the Jews of Kyjov. Naturally, in the midst of the upheaval in the
family’s life, it was impossible to celebrate Jerzy’s Bar Mitzvah.
In April 1944, when Jerzy was 14, it was finally possible to mark the
occasion in the youth club of the ghetto. In spite of the difficult
conditions, Jerzy's family and friends from Kyjov prepared gifts for
him: he received an album illustrated by the talented caricaturist
Max Placek, and a prayer shawl and its cloth bag among other
items.
A Tallit (ritual garment),
received by Jerzy
Bader for his Bar Mitzvah which
was celebrated in Theresienstadt
on his 14th birthday.
Six months after the Bar Mitzvah celebration, Jerzy and his father
were deported to Auschwitz where they both perished. Greta
Baderova managed to conceal Vera from deportation throughout
the rest of the war. After the war they both returned to Kyjov, where
Vera lives until today.
Jewish Weddings
According to Jewish tradition, marriage is the most holy of all human institutions. It is counted
among the 613 commandments found in the Torah and traditional Jews believe that a person must
be married and have children to fulfill this mitzvah properly.
The wedding ceremony takes place under the Chuppah
(KHUP-ah) or
canopy, a symbol of the home to be built and shared by the couple. It is
open on all sides, just as Abraham and Sarah had their tent open all
sides to welcome friends and relatives in unconditional hospitality.
Under the Huppah, the Wedding Service
Woodcut published by Solomon Proops,
Amsterdam, 1707.
At the end of the ceremony, a glass is placed on the floor, and the groom
shatters it with his foot. The custom of breaking a glass under the
Chuppah is derived from the Talmud. It is written that a rabbi broke a
vase during a wedding feast in order to warn those present against
excessive joy. Even during times of great joy, we should remember the
tragic destruction of the Temple in Jerusalem. In jest, some explain that
this is the last time the groom gets to "put his foot down."
You will rarely hear the traditional "Here Comes the Bride" wedding march at a Jewish wedding.
This song, more accurately known as the Bridal Chorus from the opera Lohengrin, was written by
antisemitic composer Richard Wagner. He was Hitler's favorite composer, and it is said that the
Nazis used to broadcast Wagner's songs over the concentration camps. For this reason, Jews
have been understandably reluctant to play his music at their weddings.
Death
For dust thou art, and unto dust shalt thou return. (Genesis 3:19)
●
●
Judaism teaches that the soul lives on after a person dies.
Jews believe in the biblical concept that the body must revert to its
original state and be buried in the earth from which it came. In
accordance with this belief, the body is not embalmed. It is placed in a
simple shroud and buried in a wooden casket as soon as possible
after death. Cremation is frowned upon.
● Just as the deceased is treated with reverence, so too are the
living. Generally neighbors/friends prepare the first meal after the
funeral for the mourners.
● The week following a burial is a period of intense mourning for
family and friends. This seven day period is called shiva (SHĬ - və),
meaning ―seven‖ in Hebrew. The family remains at home, relatives
and friends visit, and daily worship services are recited in the home.
Carrying the Deceased to the Cemetery
Woodcut published by Solomon Proops,
Amsterdam, 1707.
● During the first year after a death, the children of a dead parent and the dead person’s sisters
and brothers attend synagogue regularly to recite a special prayer for the dead called the Kaddish
(KÄD-ǐsh) the ―hallowing‖ or ―making holy.‖
● Each year, on the anniversary of the death or yahrzeit
(YÄR-tsīt), Jews recite the Kaddish in
memory of a dead family member. Most Jews also light a candle in their home on the anniversary
as a reminder of their departed relative.
Mezuzah
…Inscribe them on the doorposts of your house and on your gates. (Deuteronomy 6:9 and 11:20)
● Mezuzah (mə-Zoo-zah)
is the Hebrew word for ―scroll,‖ and refers
to a scroll inscribed with lines from Deuteronomy (6:4-9). This is the
first paragraph of the Shema.
*
●
The mezuzah is housed in a decorative case which often includes
the Hebrew letter ―shin.‖ This stands for Shaddai
(shə-DĪ), a
synonym for G-d which is created from the first letters in the Hebrew
phrase shomer d’latot Yisrael,
―protector of the doors of Israel.‖
● A mezuzah is a religious symbol placed upon the doorposts of a
house as a constant reminder of G-d's presence and G-d's
commandments.
● It is placed on the upper third (eye-level) of the outer doorpost of
the home and often on most inside rooms. It is angled toward the
inside of the house.
●
It is Jewish tradition to kiss a holy object as a gesture of reverence.
Many Jews follow the custom of touching the mezuzah with the
fingertips and then kissing the fingertips.
Kashrut,
Jewish Dietary Laws
 Kashrut (kašh-ROOT) is the body of Jewish law dealing with what foods can
and cannot be eaten and how those foods must be prepared and eaten. Food
in accordance with Jewish law is termed ―kosher,‖ and food not in accord with
Jewish law is termed treif (trāf).
 Many of the basic laws of kashrut are in the Torah’s Book of Leviticus, with
their details set down in the Oral Law. Many varied reasons have been offered
for these laws, ranging from philosophical and ritualistic, to practical and
hygienic. Observant Jews follow these laws because the Torah says so.
 Many Jews do not meet all of the requirements of kashrut, yet nevertheless
maintain some subset of the laws; for instance, abstaining from pork or
shellfish. Many Jews will avoid drinking milk with a meat dish. Similarly, many
keep a degree of kashrut at home while having no problems eating in a nonkosher restaurant, or will follow leniencies when eating out that they would not
follow at home.
Key Principles of Kashrut
Meats:
• Approved land animals must be mammals which chew their cud and have cloven hooves.
Pork and rabbit are prohibited. (Leviticus 11:3, Deuteronomy 14:6)
• Birds of prey are prohibited. (Leviticus 11:13-19, Deuteronomy 14:11-18)
• Fish must have fins and scales. Shellfish is prohibited. (Leviticus 11:9, Deuteronomy 14:9)
• Rodents, reptiles, amphibians, and insects are all forbidden. (Leviticus 11:29-30, 42-43)
Mixing Milk & Meat:
• The Torah states not to "boil a kid in its mother's milk." (Exodus 23:19, 34:26, Deuteronomy 14:21)
• Meat and milk (and anything made with dairy and meat products) cannot be served in the same meal, or
cooked using the same dishes or utensils, or stored in a way that could cause them to intermingle.
• A kosher household will have at least two sets of pots, pans and dishes: one for meat and one for dairy.
• One must wait a significant amount of time between eating meat and dairy. Opinions differ, and vary from
three to six hours.
Slaughtering:
• The Torah prohibits consumption of blood because the life of the animal is contained in the blood.
(Leviticus 7:26-27, 17: 10-14) This is the only dietary law that has a reason specified in Torah.
For this reason, Kosher slaughtering removes all traces of blood.
• The method of slaughter is a quick, deep stroke across the throat with a perfectly sharp blade with no
nicks or unevenness. This method is painless, causes unconsciousness within two seconds, and is
widely recognized as the most humane method of slaughter possible.
• It is forbidden to eat animals that died of natural causes (Deuteronomy 14:21) or that were killed by other
animals.
The Jewish Calendar
● The Jewish calendar is a lunar calendar. The moon makes one
revolution around the earth every 29 ½ days. Each of these cycles is a
month. There are 29 or 30 days in each month. Seven times in 19
years, an extra month is added (Adar II) to adjust the calendar so that
festivals will not move round the year.
● Each 24-hour period begins in the evening at sundown. Thus, the
Sabbath begins at sundown on Friday evening and continues for the
next 24 hours. …from evening unto evening shall you keep your
Sabbath. (Leviticus 23:32)
● The Christian calendar begins with the birth of the faith. All dates before the birth of Christ are
given as B.C. (Before Christ). All dates after his birth have the addition of A.D. (Anno Domini, in the
year of our Lord). Jews do not theologically recognize Jesus as a messiah; therefore they will often
substitute B.C.E. (Before the Common Era) and C.E. (Common Era).
● Judaism’s calendar does not start from the time the Jews became a nation. Nor from the time
of the birth of their greatest leader, Moses. Nor even from Abraham, the first Jew and the time
when man discovered G-d. More important than all of these is the moment when G-d created
universal man, Adam ―in His image.‖
● The year 2007 in the Christian calendar corresponds to the year 5767 in the Jewish calendar.
Jews are not troubled by the apparent contradiction between archeologists and the Jewish
calendar. When the Bible speaks of ―days‖ in the story of creation, it obviously doesn’t refer to a
24-hour period of time like we speak of today.
Jewish Holidays
Shabbat, The Sabbath
Havdalah
High Holy Days
Rosh Hashanah, Jewish New Year
Yom Kippur, Day of Atonement
Pilgrimage Festivals
Pesach or Passover
Shavuot
Sukkot
Other Holidays
Chanukah
Simchat Torah
Purim
Yom HaShoah
Shabbat, The Sabbath
Remember the Sabbath day and keep it holy. Six days you shall labor and do all your work, but the
seventh day is a Sabbath of the Lord your G-d: you shall not do any work - you, your son or daughter,
your male or female slave, or your cattle, or the stranger who is within your settlements. For in six
days the Lord made heaven and earth and sea, and all that in them, and He rested on the seventh
day; therefore the Lord blessed the Sabbath day and hallowed it.
- Exodus 20:8-11
The Jewish Sabbath, Shabbat
(shah-BAT),
begins Friday evening at sunset and ends
Saturday evening after sundown. It
commemorates G-d’s day of rest after six days of
Creation.
The Sabbath is welcomed by the lighting of
candles and reciting a blessing. The evening meal
begins with the Kiddush (KĬD-uhsh), the
blessing over the wine, and the Mohtzi
(MŌ-tzē), the blessing over the bread.
Shabbat is considered to be a weekly gift during
• Candles – symbol of divine presence.
which people are free to enjoy their spiritual lives • Wine- symbol of joy and festivity.
and family conversations, as well as take
• Challah
(KHAH-luh) – a braided
advantage of the free day for walks and reading or
egg bread that symbolizes the
Torah study.
connectedness this holy day brings.
Before the war,
Chaya Tzipa Slep lights candles
to usher in the Sabbath in
Dusetos, Lithuania.
Group of Jewish men marking the beginning
of the Sabbath in the Lodz Ghetto.
People sitting at the Sabbath table.
Warsaw Ghetto, Poland.
Havdalah
Havdalah (häv-dä-Lə) is a Hebrew word meaning ―separation.‖
The Havdalah ceremony marks the end of Shabbat
.
It separates the holy Sabbath from the mundane workweek.
Braided Candle
Symbolizes the unity found at
the end of the Sabbath.
Spice Box
Intended to raise spirits and
offset the sadness which often
sets in at the end of the joyous
Sabbath Day. It is passed
around for all to smell.
Wine
Symbol of joy.
The Havdalah Service
Woodcut published by Solomon Proops, Amsterdam, 1707.
Jewish Holidays
Shabbat, The Sabbath
Havdalah
High Holy Days
Rosh Hashanah, Jewish New Year
Yom Kippur, Day of Atonement
Pilgrimage Festivals
Pesach or Passover
Shavuot
Sukkot
Other Holidays
Chanukah
Simchat Torah
Purim
Yom HaShoah
High Holy Days
Unlike the other major Jewish holidays, the High Holidays – Rosh Hashanah and Yom
Kippur – are not related to historical events. Nor are they joyous holidays. They are
purely religious holidays which celebrate G-d’s role as Master of the Universe.
They emphasize morality, self-examination, spirituality, and holiness.
Rosh Hashanah,
Yom Kippur,
Jewish New Year
Day of Atonement
Rosh Hashanah , Jewish New Year
The Lord spoke to Moses, saying: Speak to the Israelite people thus: In the seventh month, on the first day of the
month, you shall observe complete rest, a sacred occasion commemorated with loud blasts. You shall not work at
your occupations; and you shall bring an offering by fire to the Lord. (Leviticus 23:23-25, Numbers 29:1)
Rosh Hashanah (RŌSH hah-shah-NAH) means ―Head of the Year.‖ It is
the religious New Year and falls on the first day of the seventh Hebrew
month of the Tishri, which usually falls in September or October.
Conservative and Orthodox Jews celebrate Rosh Hashanah for two days.
It marks the beginning of the 10-day period of prayer and self-examination
leading up to Yom Kippur. During this period, Jews are commanded to
search their souls for sins they may have committed, intentionally or not,
throughout the year, and if possible, make amends. Rosh Hashanah is
also a day when Jews confront their own mortality. They pray that G-d will
inscribe them in the Book of Life for another year.
The shofar
(shō-FÄR), a ram's horn, is blown as a reminder for people
to turn back to G-d. It is customary to wish others a good and sweet new
year and to eat apples dipped in honey as a symbol of that sweetness.
Tashlich
(tahsh-LEEKH), ―cast-off,‖ is a ceremony held on the
afternoon of the first day of Rosh Hashanah. Jews gather at a body of
water and toss bread crumbs in a symbolic gesture of self-purification.
You will hurl all our sins into the depths of the sea. (Micah 7:19)
This shofar was made in anticipation of Rosh Hashanah 5704 (1943) by Moshe (Ben-Dov)
Winterter from the city of Piotrkow, Poland who was an inmate in the camp and worked in the
metal workshop of the armaments factory.
The idea of making a shofar was initiated by the Radoszyce Rabbi, Rabbi Yitzhak Finkler who
was incarcerated in the camp. He yearned to fulfill the commandment of blowing the shofar at
the Jewish New Year. Finding the horn of a ram, as required by Jewish law for the making of a
shofar, was far from a simple task. A Polish guard was bribed and brought a horn to the camp but
it turned out to be the horn of an ox. Only in exchange for a further bribe did he bring a ram’s
horn. The Rabbi approached Moshe Winterter, whom he knew from Piotrkow and asked him to
make the shofar. He did not at first agree. Preparing an item which was not an armament in the
metal workshop, or even carrying something from the workshop to the barracks, carried with it a
penalty of immediate death.
In spite of the danger, Moshe Winterter carried out the
task and on the eve of the holiday brought the shofar to
the Rabbi. Word spread and on the holiday eve the
inmates gathered for prayers and to hear the sounds of
the shofar.
Yad Vashem Collection, Jerusalem,
Israel Donation, Moshe (Winterter)
Ben-Dov z‖l, Bnei Brak, Israel
Moshe Winterter kept the shofar with him throughout his incarceration in Skazysko Kamienna
and managed to keep it with him even when he was transferred to the camp at Czestochowa.
When he was transferred from there to Buchenwald it remained in Czestochowa until the camp
was liberated. At that time, the shofar was passed on to the local Jewish community and later
taken to the United States. Moshe Winterter immigrated to Israel after the war. In 1977 he
assisted in its transfer to Yad Vashem for safe keeping.
Naftali Stern from Satu Mare, N. Transylvania, Romania, was
deported along with his family to Auschwitz where he was
separated from his wife and four young children. His family
perished and he was sent to the forced labor camp Wolfsberg.
He wrote down the New Year prayers from memory with the stub
of a pencil on pieces of a cement bag which he acquired in
exchange for valuable bread rations.
The Germans allowed the inmates of the camp to gather
together and hold prayers for the New Year. Stern, who by virtue
of his sweet voice had been a cantor in Satu Mare, led the
prayers which survivors remember as a special event in the life of
the camp.
Prayers for the New
Year written in pencil
on cement bags by
Naftali Stern on the
eve of the Jewish year
5705 – 1944 in the
forced labor camp
Wolfsberg in Poland.
Naftali Stern hid the pages on his body until his liberation in
1945 and continued to pray from them each New Year. After the
war he established a new family and immigrated to Israel.
Forty years after his liberation, when Stern saw that the paper
the prayers was written on was beginning to disintegrate, he
donated them for safekeeping to Yad Vashem where they
underwent restoration.
Rosh Hashanah Cards
from the Archives of Yad Vashem
Pictured here are two
Jewish men in the
synagogue following the
Torah reading.
The Hebrew greeting on
top reads: ―May you be
inscribed for a good year.‖
In the Lodz Ghetto, there were
Youth movements ranging from
Zionist groups to the Bund and
the Communists with total
membership in the thousands.
The youth movement activities
helped these young people
forget, if only temporarily, the
hunger and hardships that
surrounded them.
Pictured here are a group of
men practicing the custom
of Tashlich (tahsh-LEEKH).
The custom involves going to a
river or creek on Rosh
Hashanah and casting a piece
of bread into the river
symbolizing the ―casting off‖
of sins.
Yom Kippur, Day of Atonement
And this shall be to you a law for all time: In the seventh month, on the tenth day of the month, you shall practice
self-denial; and you shall do no manner of work, neither the citizen nor the alien who resides among you. For on this
day atonement shall be made for you to cleanse you of all your sins; you shall be clean before the Lord. It shall be a
Sabbath of complete rest for you, and you shall practice self-denial; it is a law for all time. (Leviticus 16:29-31)
Considered the holiest day in the Jewish calendar,
Yom Kippur (YOHM kee-POOR) is observed as a day
of rest, fasting, meditation, and prayer to find
forgiveness of sins and thus begin the new year
with a clear conscience.
Fasting is seen as fulfilling a biblical
commandment. It enables Jews to put aside their
physical desires and concentrate on their spiritual
needs through prayer and repentance.
It is customary in the days before Yom Kippur to
ask and to give forgiveness to each other, since
G-d’s forgiveness requires being forgiving to each
other.
Jews Praying in the Synagogue on Yom Kippur
by Maurycy Gottlieb, 1878
Jews marking Yom Kippur (Day of Atonement) in the Lodz Ghetto.
Jewish Holidays
Shabbat, The Sabbath
Havdalah
High Holy Days
Rosh Hashanah, Jewish New Year
Yom Kippur, Day of Atonement
Pilgrimage Festivals
Pesach or Passover
Shavuot
Sukkot
Other Holidays
Chanukah
Simchat Torah
Purim
Yom HaShoah
The Pilgrimage Festivals
Three times a year you shall hold a festival for Me: You shall observe the Feast of Unleavened Bread (Passover) –
eating unleavened bread for seven days as I have commanded you – at the set time in the month of Abib, for in it
you went forth from Egypt; and none shall appear before Me empty-handed; and the Feast of the Harvest
(Shavuot), of the first fruits of your work, of what you sow in the field; and the Feast of Ingathering (Sukkot) at the
end of the year, when you gather in the results of your work from the field. Three times a year all your males shall
appear before the Sovereign, the Lord. (Exodus 23:14-17)
Pesach or Passover
Shavuot
Sukkot
In the Torah, three festivals are designated as "pilgrimage festivals," during which time all Israelites
who were able were commanded to travel to Jerusalem and participate in ritual sacrifices at the
Holy Temple.
Each pilgrimage festival was originally associated with a lull in the agricultural cycle that would allow
farmers to leave their homes for a time; each festival lasts eight days. Additionally, each festival
gained historical significance in the story of G-d and Israel surrounding the Exodus from Egypt.
Most of the festival activities associated with the "pilgrimage festivals" are domestic, located among
the family in the home and not in the synagogue.
Pesach (PAY-sahch), or Passover
Passover is a week-long holiday beginning on the evening of the 14th day of
Nisan (the first month in the Hebrew calendar, usually in April). In ancient
times, it coincided with the spring barley harvest. It also commemorates the
liberation of the Hebrew slaves from Egypt over 3,000 years ago and the
beginning of the Jews as a nation. It serves to remind Jews of the importance
of continuing the battle for freedom in every generation.
Seder Service/Meal
Symbolic Seder Plate
The Passover story is found in the Book of Exodus. G-d charged Moses to go
to Egypt and urge Pharaoh to release the Hebrew slaves. Pharaoh adamantly
refused. G-d then inflicted ten plagues on Egypt. After the last plague, the
killing of the first born of both man and beast in Egypt, Pharaoh finally agreed
to release the Hebrews from slavery. On the day before the last plague, the
Hebrew slaves painted the door posts of their houses with lamb's blood so
that the Angel of Death would "pass over" the houses of the Hebrews. After
this tragic plague struck Egypt, Pharaoh relented, and allowed the Hebrews to
leave.
The ritual observance of this holiday centers around a special home service
called the seder
(SĀ-dər), meaning "order.‖ During the seder, the
Passover story is told to future generations.
According to tradition, the Hebrews left Egypt in haste and had no time to wait
for bread to rise. For this reason, Jews are commanded to eat matzah
(an unleavened bread) during Passover. All leavened products are removed
from the house prior to the holiday.
Matzos
A family Passover Seder in Lodz,
1938/1939.
A group of Jewish women
baking matzos for Passover in
the Warsaw Ghetto in Poland.
The Gotstein and Fliescher family
celebrating the Passover Seder in
Kursenai, Lithuania before the war.
Distribution of matzos
(unleavened bread) by the ZSS
in the Warsaw Ghetto during
Passover 1940.
New arrivals to the Warsaw Ghetto
celebrate the Passover Seder in a
shelter on 6 Leszno St.
Shavuot
Shavuot (shah-voo-OAT), the ―Feast of Weeks,‖ began as an
ancient agricultural festival, marking the end of the spring
barley harvest and the beginning of the summer wheat harvest.
More currently it also celebrates the revelation of the Torah to
the Israelites on Mount Sinai.
Shavuot is a Hebrew word meaning "weeks." Shavuot occurs on the 6th day of the Hebrew month
of Sivan, corresponding to late May or early June, exactly seven weeks after Passover. At
Passover, the Jewish people were freed from being slaves to Pharaoh. The Torah states that it took
precisely forty-nine days (7 weeks) for the Jews to travel from Egypt to the foot of Mount Sinai
where they were to receive the Torah. At Shavuot they accepted the Torah and became a nation
committed to serving G-d.
Since Shavuot occurs 50 days after Passover, Christians gave it the
name Pentecost; however, the actual Christian commemoration of
Pentecost occurs on the seventh Sunday after Easter.
There are no rituals specific to Shavuot so there is no ordained way
of observing it. It has long been associated with Torah study and
the confirmation of one’s loyalty to Judaism. In the Reform
movement, young adults are confirmed during Shavuot.
Sukkot,
Festival of Booths or Tabernacles
Mark, on the fifteenth day of the seventh month, when you have gathered in the yield of your land, you shall observe the festival of the Lord
to last seven days: a complete rest on the first day, and a complete rest on the eighth day. On the first day you shall take the products of
goodly trees, branches of palm trees, boughs of leafy trees, and willows of the brook, and you shall rejoice before the Lord your G-d seven
days. You shall observe it as a festival of the Lord for seven days in the year; you shall observe it in the seventh month as a law for all time,
throughout the ages. You shall live in booths seven days; all citizens in Israel shall live in booths, in order that future generations may know
that I made the Israelite people live in booths when I brought them out of the land of Egypt, I the Lord your G-d. (Leviticus 23:39-43)
Although Sukkot (soo-KOHT), a Hebrew word meaning "booths" or "huts," was
originally an agricultural holiday giving thanks for the fall fruit harvest, the
Bible also ascribes it to the 40-year trek of the Israelites through the desert
to the Promised Land.
This week-long holiday is celebrated five days after Yom Kippur on the 15th
of Tishri (late September or October). It marks the beginning of the Fall rainy
season.
Sukkot is marked by several distinct traditions/symbols:
• Building a sukkah
(SOOK-uh) (sukkot, pl), a booth or hut, simulating
the hastily constructed quarters of the Jew as they crossed the
desert. It is common practice to eat and even live in these
temporary dwellings during Sukkot.
• Holding the four species during each day of the holiday: the etrog
(ET-rōg) or citron, and the lulav
(LOO-lahv) which includes the
palm, myrtle, and willow branches.
Detail of a medieval calendar.
The palm tree and the citron are brought to the
synagogue at the end of Sukkot.
The Lulav: Palm Branch, Myrtle, and Willow.
Woodcut published by Solomon Proops, Amsterdam, 1707.
Members of a Zionist collective in Lithuania celebrate the holiday of Sukkot.
Lithuania, 1938.
Jewish Holidays
Shabbat, The Sabbath
Havdalah
High Holy Days
Rosh Hashanah, Jewish New Year
Yom Kippur, Day of Atonement
Pilgrimage Festivals
Pesach or Passover
Shavuot
Sukkot
Other Holidays
Chanukah
Simchat Torah
Purim
Yom HaShoah
Chanukah, Festival of Lights
Chanukah (HAH-noo-kah), means "dedication" in Hebrew. It refers to the
joyous eight-day celebration during which Jews commemorate the victory of
the small army of Maccabees over the larger armies of Syria in 164 B.C.E.
and the subsequent liberation and "re-dedication" of the Temple in
Jerusalem. Chanukah also commemorates the "Miracle of the Oil."
According to the Talmud, at the re-dedication of the Temple in Jerusalem
following the victory, there was only enough consecrated oil to fuel the
eternal flame in the Temple for one day. Miraculously, the oil burned for
eight days - the length of time it took to press, prepare & consecrate new oil.
Chanukah is not mentioned in the Hebrew Bible since the revolt against the
Syrians occurred after the Bible was written. It was never considered a
major holiday in Judaism, but it has become much more visible and widely
celebrated in modern times, mainly because it falls around the same time
as Christmas.
The modern home celebration of Chanukah centers around the lighting of
the chanukiah
(hah-NOO-kē-ah), a special 9-branch menorah. One
candle is lit each night.
Unique fried foods are eaten in remembrance of the miracle of the oil:
potato latkes (served with sour cream) and jelly doughnuts. Special songs
and games make the holiday festive. Children play with dreidels adorned
with the initial Hebrew letters of the phrase, Nes Gadol Hayah Sham
, ―A
Great Miracle Happened There‖ and bet using chocolate gelt (money). Gifts
may also be exchanged between family members.
Rachel Posner, wife of Rabbi Dr. Akiva Posner, took this photo
from inside the family home in Kiel, Germany, on Chanukah
1932. Rabbi Posner was the last Rabbi of the community in
Kiel. The Posner family left Germany in 1933 and arrived in
Palestine in 1934.
On the back of the photograph, Rachel wrote:
"Juda verrecke“
die Fahne spricht
"Juda lebt ewig“
erwidert das Licht“
Chanukah menorah being lit in the
Westerbork transit camp.
The Netherlands, December 1943.
"Death to Judah"
So the flag says
"Judah will live forever"
So the light answers.
Simchat Torah
Simchat Torah (sēm-KHÄT TŌ-rä), Hebrew for "rejoicing
in the Law," celebrates the completion of the annual
reading of the Torah.
Simchat Torah is a joyous festival, in which Jews affirm
their view of the Torah as a tree of life. Torah scrolls are
taken from the ark and carried or danced around the
synagogue seven times. During the Torah service, the
concluding section of Deuteronomy is read, and
immediately following, the opening section of Genesis is
read.
Reform Jews unroll the
entire Torah on the holiday
of Simchat Torah.
A Simchat Torah celebration of the 'Zionist Youth Front.’
Lodz, Poland, sometime after 1939.
Purim
Purim (POO-rǐm) means ―lots.‖ It is one of the most joyful festival of the Jewish year
and is celebrated on the 14th day of Adar (late February/early March).
Purim commemorates the rescue of the Jews of Persia. As recorded in the biblical
Scroll of Esther
Book of Esther, Haman, the chief minister of the Persian King Ahasuerus, had
ordered that the Jews be massacred on the 13th of Adar. He chose this date by
casting lots - hence the name Purim. Haman's plans were spoiled when Esther's
cousin Mordecai told Esther about them. Esther revealed Haman's plans and her
Jewish origins to the King. In anger, Ahasuerus ordered that Haman be hanged on
his own gallows instead.
Over the centuries, Haman has become the embodiment of every antisemite in
every land where Jews are oppressed. The significance in Purim lies not so much in
how it began, but in what it has become-a thankful and joyous affirmation of Jewish
survival against all odds.
The major requirement for the observance of Purim is the reading of the Book of
Esther in the synagogue. This text is usually read from a scroll (megillah
). The
atmosphere in the synagogue is one of joyous celebration. Participants wear
costumes or casual dress. During the reading of the megillah, noise makers
(groggers) are used when the name of Haman is read. Since Purim is a happy
holiday, its celebration often involves carnivals and parties.
It is a mitzvah on this holiday is to send gifts of food to friends and relatives and to
Hamantaschen
give charity to the poor. The traditional food of the holiday is hamentaschen
(Haman's pockets), a triangular pastry filled with poppyseeds, prunes, fruit, etc.
Cast and crew of a Purim play.
Miskolc, Hungary, ca. 1930.
A Purim play held in a nursery school in Rokiskis,
Lithuania on March 2, 1938. In 1939 the Jewish
population in Rokiskis numbered 3,500. Between
August 15-25, all of the Jews in Rokiskis were
herded into pits outside the town and shot.
Children during a Purim celebration in the
Lodz Ghetto. Lodz was home to 223,000
Jews on the eve of World War II. At the war’s
end, no more than 7,000 Jews from the
Lodz Ghetto had survived the camps.
Yom HaShoah
Yom HaShoah, also known as Holocaust Remembrance
Day, occurs on the 27th of the Hebrew month of Nissan.
Shoah, which means catastrophe or utter destruction in
Hebrew, refers to the atrocities that were committed against
the Jewish people during World War II. This is a memorial
day for those who died in the Holocaust.
Today, many commemorate Yom HaShoah by lighting
yellow candles in order to keep the memories of the victims
alive – often six candles for the 6 million Jews that died.
Most synagogues and Jewish communities gather together
to commemorate the day through worship, music and the
stories from survivors.
Special Thanks
For content and editing:
Rabbi Scott Hausman-Weiss, Temple Emanu-El, Birmingham, AL
Rabbi Brian Glusman, Temple Beth-El, Birmingham, AL
Rabbi Karmi Ingber, Knesseth Israel, Birmingham, AL
For editing and voiceover:
Cantor Jessica Roskin, Temple Emanu-El, Birmingham, AL
Works Cited
Aish HaTorah. http://aish.com/.
Judaism 101. http://jewfaq.org/index.html.
Kolatch, Alfred J. The Jewish Book of Why. Middle Village, NY: Jonathan David
Publishers, Inc., 1981.
Telushkin, Rabbi Joseph. Jewish Wisdom: Ethical, Spiritual, and Historical Lessons
from the Great Works and Thinkers. New York: William Morrow and Company, Inc.,
1994.
The U.S. Holocaust Memorial Museum. www.ushmm.org.
Yad Vashem. www.yadvashem.org.