Temple Emanuel is a warm, welcoming, diverse congregation.  We are guided by our 6 Core Values -- Connection, Diversity, Spirituality, Jewish Education, Social Responsiblity and Community. 

The mission of the Ritual Committee is to create a Jewish environment that enhances the experience of our members and guests, and enables us to establish/strengthen our connection to others, God Torah, Israel and Temple Emanuel.

We offer a myriad of Service opportunities to meet the spiritual needs of our members.  Check out the Temple calendar for the most current information.

Our clergy officiate at many lifecycle events for our members, including baby namings, brit milah, conversions, weddings, bar/bat mitzvah and funerals.  They are always available to discuss these events with our members.

Temple Emanuel invites members to fully participate in all that we do.  Many of our events offer refreshments and other communal food sharing opportunities. For your convenience the Kashrut policy can be accessed by clicking on this link.

Please use the glossary below which should be of assistance in understanding the Jewish terminology used throughout the website.

We hope you will join us as you continue your Jewish journey and refer to this glossary to learn more about Jewish traditions and culture.

Afikomen

From Greek meaning "dessert." A half piece of matzah set aside during the Passover Seder, which is later hidden by children and then ransomed by parents, or hidden by parents and found by children. It is eaten as the last part of the meal.

Afterlife (Olam Ha-Ba)

Traditional Judaism firmly believes that death is not the end of human existence. However, because Judaism is primarily focused on life here and now rather than on the afterlife, Judaism does not have much dogma about the afterlife, and leaves a great deal of room for personal opinion. It is possible for an Orthodox Jew to believe that the souls of the righteous dead go to a place similar to the Christian heaven, or that they are reincarnated through many lifetimes, or that they simply wait until the coming of the messiah, when they will be resurrected. Likewise, Orthodox Jews can believe that the souls of the wicked are tormented by demons of their own creation, or that wicked souls are simply destroyed at death, ceasing to exist.

Biblical References to the Afterlife

Some scholars claim that belief in the afterlife is a teaching that developed late in Jewish history. It is true that the Torah emphasizes immediate, concrete, physical rewards and punishments rather than abstract future ones. See, for example, Lev. 26:3-9 and Deut. 11:13-15. However, there is clear evidence in the Torah of belief in existence after death. The Torah indicates in several places that the righteous will be reunited with their loved ones after death, while the wicked will be excluded from this reunion.

The Torah speaks of several noteworthy people being "gathered to their people." See, for example, Gen. 25:8 (Abraham), 25:17 (Ishmael), 35:29 (Isaac), 49:33 (Jacob), Deut. 32:50 (Moses and Aaron) II Kings 22:20 (King Josiah). This gathering is described as a separate event from the physical death of the body or the burial.

Certain sins are punished by the sinner being "cut off from his people." See, for example, Gen. 17:14 and Ex. 31:14. This punishment is referred to as kareit (kah-REHYT) (literally, "cutting off," but usually translated as "spiritual excision"), and it means that the soul loses its portion in the World to Come.

Later portions of the Tanakh speak more clearly of life after death and the World to Come. See Dan. 12:2, Neh. 9:5.

Aleinu 

An important prayer which is recited at or near the end of every service. It praises God. The original context of this prayer was as part of the middle paragraphs of the Amidah prayer in the additional service on Rosh Hashanah (Jewish New Year), and more specifically in the passage known as Malchuyot (the kingdom of God). In this context it includes both paragraphs of the prayer. The first paragraph is also included at the equivalent point in the liturgy for Yom Kippur.

In the Middle Ages the custom grew up of reciting the first paragraph every day, at the end either of the morning service alone or of all the prayer services for the day. In the 16th century the kabbalist Hayim Vital, recording the opinions of Isaac Luria, ruled that both paragraphs should be included in all services, and should end with the verse "on that day the Lord shall be one and His Name one". This has been accepted in all communities except for the Spanish and Portuguese Jews, who retain the "short Alenu".

Aliyah 

Literally ascension. 1) Reading from the Torah (or reciting a blessing over the reading) during services, which is considered an honor (generally referred to in English as having or getting an aliyah and pronounced uh-LEE-uh). 2) Immigrating to Israel (generally referred to in English as making aliyah and pronounced ah-lee-AH).

Amidah 

Literally standing. A prayer that is the center of any Jewish religious service. Also known as the Shemoneh Esrei (“The Eighteen Blessings”). The Amidah is the central prayer of the Jewish liturgy. As Judaism's prayer par excellence, the Amidah is often designated simply as Tefillah ("Prayer") in Rabbinic literature. Observant Jews recite the Amidah each morning, afternoon, and evening at each prayer service of the day. The Amidah is also the center of the Mussaf ("Additional") service, which is recited on Shabbat (Jewish Sabbath), Rosh Chodesh (New Moon), and Festivals, generally after the morning Torah reading.

The weekday Amidah consists of 19 blessings, though it originally had 18; hence the name "Shemoneh Esrei". The first three blessings and the last three constitute the permanent stock, so to speak, by framing the Amidah of every service. The middle thirteen weekday blessings are replaced on Shabbat, New Moons, and holidays by a blessing specific to the occasion, for seven total blessings.

Ark  

Probably the most important feature of the sanctuary is the Ark, a cabinet or recession in the wall that holds the Torah scrolls. The Ark is also called the Aron Kodesh ("holy cabinet"). The word has no relation to Noah's Ark, which is the word "teyvat" in Hebrew.

The Ark is generally placed in the front of the room; that is, on the side towards Jerusalem. The Ark has doors, and often has an inner curtain called a parokhet. This curtain is in imitation of the curtain in the Sanctuary in The Temple, and is named for it. During certain prayers, the doors and/or curtain of the Ark may be opened or closed. Opening or closing the doors/curtain is performed by a member of the congregation, and is considered an honor. All congregants stand when the Ark is open.

Bar Mitzvah and Bat Mitzvah

"Bar Mitzvah" literally means "son of the commandment." "Bar" is "son" in Aramaic, which used to be the vernacular of the Jewish people. "Mitzvah" is "commandment" in both Hebrew and Aramaic. "Bat" is daughter in Hebrew and Aramaic. (The Ashkenazic pronunciation is "bas"). 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."

Under Jewish Law, children are not obligated to observe the commandments, although they are encouraged to do so as much as possible to learn the obligations they will have as adults. At the age of 13 (12 for girls), children become obligated to observe the commandments. The bar mitzvah ceremony formally marks the assumption of that obligation, along with the corresponding right to take part in leading religious services, to count in a minyan (the minimum number of people needed to perform certain parts of religious services), to form binding contracts, to testify before religious courts and to marry.

A Jewish boy automatically becomes a bar mitzvah upon reaching the age of 13 years, and a girl upon reaching the age of 12 years. No ceremony is needed to confer these rights and obligations. The popular bar mitzvah ceremony is not required, and does not fulfill any commandment. The bar or bat mitzvah is a relatively modern innovation, not mentioned in the Talmud, and the elaborate ceremonies and receptions that are commonplace today were unheard of as recently as a century ago. In its earliest and most basic form, a bar mitzvah is the celebrant's first aliyah; reading from the Torah. In our congregation, the girls do exactly the same thing as the boys.

It is important to note that a bar mitzvah is not the goal of a Jewish education, nor is it a graduation ceremony marking the end of a person's Jewish education. We are obligated to study Torah throughout our lives.

Bimah

In the center of the room or in the front you will find an elevated platform called the bimah. On the bimah is a lectern for leading services as well as reading from the Torah. There is an additional, lower lectern in some synagogues called an amud.

Chai (KHAHY, rhymes with Hi!)

Literally living or life. The word is often used as a design on jewelry and other ornaments. Donations to charity are often made in multiples of 18, the numerical value of the word.

Challah (KHAH-luh)

Any traditional Jewish meal begins with the breaking of bread. Challah is a special kind of bread used for Shabbat and holidays. It is a very sweet, golden, eggy bread. The taste and texture is somewhat similar to egg twist rolls (those little yellow rolls that look like knots). The loaf is usually braided, but on certain holidays it may be made in other shapes. For example, on Rosh Hashanah, it is traditional to serve round challah (the circle symbolizing the cycle of life, the cycle of the years).

Chametz (KHUH-mitz)

Literally leaven. Leavened grain products, which may not be owned or consumed during Pesach (Passover).

Chumash (Khuh-mash)

Jewish scriptures are sometimes bound in a form that corresponds to the division into weekly Torah readings (called parshiyot in Hebrew). Scriptures bound in this way are generally referred to as a chumash. The word "chumash" comes from the Hebrew word meaning five, and refers to the five books of the Torah. Sometimes, a chumash is simply refers to a collection of the five books of the Torah. But often, a chumash contains the entire first five books, divided up by the weekly parshiyot, with the haftarah portion inserted after each week's parshah and often commentary.

Circumcision (Bris, Brit Milah)

Of all of the commandments in Judaism, the brit milah (literally, Covenant of Circumcision) is probably the one most universally observed. It is commonly referred to as a bris (covenant, using the Ashkenazic pronunciation). Even the most secular of Jews, who observe no other part of Judaism, almost always observe these laws. Of course, until quite recently, the majority of males in the United States were routinely circumcised, so this doesn't seem very surprising. But keep in mind that there is more to the ritual of the brit milah than merely the process of physically removing the foreskin, and many otherwise non-observant Jews observe the entire ritual.

The commandment to circumcise is given in Gen. 17:10-14 and Lev. 12:3. The covenant was originally made with Abraham. It is the first commandment specific to the Jews.

Like so many Jewish commandments, the brit milah is commonly perceived to be a hygienic measure; however the biblical text states the reason for this commandment quite clearly: circumcision is an outward physical sign of the eternal covenant between God and the Jewish people. It is also a sign that the Jewish people will be perpetuated through the circumcised man. The health benefits of this practice are merely incidental.

Circumcision is performed on the eighth day of the child's life, during the day. The day the child is born counts as the first day, thus if the child is born on a Wednesday, he is circumcised on the following Wednesday. Keep in mind that Jewish days begin at sunset, so if the child is born on a Wednesday evening, he is circumcised the following Thursday. Circumcisions are performed on Shabbat, even though they involve the drawing of blood which is ordinarily forbidden on Shabbat. The Bible does not specify a reason for the choice of the eighth day; however, modern medicine has revealed that an infant's blood clotting mechanism stabilizes on the eighth day after birth. As with almost any commandment, circumcision can be postponed for health reasons. Jewish law provides that where the child's health is at issue, circumcision must wait until seven days after a doctor declares the child healthy enough to undergo the procedure.

Circumcision involves surgically removing the foreskin of the penis. The circumcision is performed by a mohel (lit. circumciser; rhymes with oil), a pious, observant Jew educated in the relevant Jewish law and in surgical techniques. Circumcision performed by a regular physician does not qualify as a valid brit milah, regardless of whether a rabbi says a blessing over it, because the removal of the foreskin is itself a religious ritual that must be performed by someone religiously qualified.

If the child is born without a foreskin (it happens occasionally), or if the child was previously circumcised without the appropriate religious intent or in a manner that rendered the circumcision religiously invalid, a symbolic circumcision may be performed by taking a pinprick of blood from the tip of the penis. This is referred to as hatafat dam brit.

While the circumcision is performed, the child is held by a person called a sandek. In English, this is often referred to as a godfather. It is an honor to be a sandek for a bris. The sandek is usually a grandparent or the family rabbi. Traditionally, a chair (often an ornate one) is set aside for Elijah, who is said to preside over all circumcisions. Various blessings are recited, including one over wine, and a drop of wine is placed in the child's mouth. The child is then given a formal Hebrew name.

As with most Jewish life events, the ritual is followed by refreshments or a festive meal.

Days of Awe: (Yamim Noraim)

The ten days starting with Rosh Hashanah and ending with Yom Kippur are commonly known as the Days of Awe (Yamim Noraim) or the Days of Repentance. This is a time for serious introspection, a time to consider the sins of the previous year and repent before Yom Kippur.

One of the ongoing themes of the Days of Awe is the concept that God has "books" in which our names are recorded, writing down who will live and who will die, who will have a good life and who will have a bad life, for the next year. These books are written in on Rosh Hashanah, but our actions during the Days of Awe can alter God's decree. The actions that change the decree are "teshuvah, tefilah and tzedakah," repentance, prayer, good deeds (usually, charity). These "books" are sealed on Yom Kippur. This concept of writing in books is the source of the common greeting during this time is "May you be inscribed and sealed for a good year."

Among the customs of this time, it is common to seek reconciliation with people you may have wronged during the course of the year. The Talmud maintains that Yom Kippur atones only for sins between man and God. To atone for sins against another person, you must first seek reconciliation with that person, righting the wrongs you committed against them if possible.

Another custom observed during this time is kapparot. This is rarely practiced today, and is observed in its true form only by Chasidic and occasionally Orthodox Jews. Basically, you purchase a live fowl, and on the morning before Yom Kippur you wave it over your head reciting a prayer asking that the fowl be considered atonement for sins. The fowl is then slaughtered and given to the poor (or its value is given). Some Jews today simply use a bag of money instead of a fowl.

Etrog

The etrog, a fruit used in the rituals of the festival of Sukkot, is not commonly seen in America.

The etrog is a medium-sized citrus fruit, with a color, scent and taste similar to a lemon. It is also known in English as the citron, though there is apparently more than one variety of citron. This variety is identified in scientific literature as the etrog citron. The etrog is used in the waving rituals of the festival of Sukkot, where the etrog is said to represent the heart (because of its shape), and also said to represent the ideal kind of Jews, who have both knowledge of Torah and good deeds (because it has both a pleasant scent and a pleasant taste). One midrash suggests that the etrog, not the apple, was the forbidden fruit in the Garden of Eden. Why, then, does the Western world think that the fruit was the apple? Perhaps because the ancient Greeks called this fruit the Persian apple, Median apple or golden apple.

A typical etrog fruit is oblong shaped, four to six inches long and has a bumpy rind. At one end of the etrog is the green stem that connects the fruit to the tree. At the other end, most etrogs have an extension known in Jewish tradition as the pitam. The knobby part of the pitam is the remnants of the part of the flower that biologists would call the stigma, the part that receives pollen grains during fertilization.

If your etrog has a pitam, as most do, then you must be very careful not to break it off during the course of the holiday. If the pitam breaks off, the etrog is considered to be damaged and no longer valid for performing the mitzvah of waving. However, if the etrog grows naturally without a pitam, it is valid. In fact, some people prefer pitamless etrogs, because you don't have to worry about breaking off the pitam before the end of the holiday!

The etrog is surprisingly light in weight for its size, much lighter than you would expect for a comparably sized lemon. This is because the etrog is mostly rind, with very little pulp or juice. It also has a very large, dense core, unlike more familiar citrus fruits.

Four Questions

A set of questions asked at the Seder (Festive meal on the first and second night of Pesach)  designed to encourage participation during the Seder. Also known as Mah Nishtanah (Why is it different?), which are the first words of the Four Questions.

Gan Eden (GAHN ehy-DEHN) and Gehinnom (guh-hee-NOHM)

The place of spiritual reward for the righteous is often referred to in Hebrew as Gan Eden  (the Garden of Eden). This is not the same place where Adam and Eve were; it is a place of spiritual perfection. Specific descriptions of it vary widely from one source to another. One source says that the peace that one feels when one experiences Shabbat properly is merely one-sixtieth of the pleasure of the afterlife. Other sources compare the bliss of the afterlife to the joy of sex or the warmth of a sunny day. Ultimately, though, the living can no more understand the nature of this place than the blind can understand color.

Only the very righteous go directly to Gan Eden. The average person descends to a place of punishment and/or purification, generally referred to as Gehinnom (in Yiddish, Gehenna), but sometimes as She'ol or by other names. According to one mystical view, every sin we commit creates an angel of destruction (a demon), and after we die we are punished by the very demons that we created. Some views see Gehinnom as one of severe punishment, a bit like the Christian Hell of fire and brimstone. Other sources merely see it as a time when we can see the actions of our lives objectively, see the harm that we have done and the opportunities we missed, and experience remorse for our actions. The period of time in Gehinnom does not exceed 12 months, and then ascends to take his place on Olam Ha-Ba.

Only the utterly wicked do not ascend at the end of this period; their souls are punished for the entire 12 months. Sources differ on what happens at the end of those 12 months: some say that the wicked soul is utterly destroyed and ceases to exist while others say that the soul continues to exist in a state of consciousness of remorse.

This 12-month limit is repeated in many places in the Talmud, and it is connected to the mourning cycles and the recitation of Kaddish.

Glatt Kosher (GLAHT KOH-sher)

A standard of kashrut that requires an additional degree of stringency in the inspection of the lungs of cattle, to determine whether the lungs are free from adhesions.

Grace After Meals (Birkat Ha-Mazon)

One of the most important prayers in Judaism, one of the very few that the Bible commands us to recite, is never recited in synagogue. That prayer is birkat ha-mazon, grace after meals.

In Deuteronomy 8:10, we are commanded that when we eat and are satisfied, we must bless our God. This commandment is fulfilled by reciting the birkat ha-mazon (blessing of the food) after each meal. Reciting birkat ha-mazon is commonly referred to as bentsching, from the Yiddish word meaning "to bless." Although the word "bentsch" can refer to the recitation of any berakhah, it is almost always used to refer to reciting birkat ha-mazon.

The grace after meals is recited in addition to the various berakhot over food recited before meals.

Birkat ha-mazon actually consists of four blessings, three of which were composed around the time of Ezra and the Great Assembly and a fourth which was added after the destruction of the Temple. These blessings are:

1. Birkat Hazan (the blessing for providing food), which thanks God for giving food to the world,
2. Birkat Ha-Aretz (the blessing for the land), which thanks God for bringing us forth from the land of Egypt, for making the covenant with us, and for giving us the land of Israel as an inheritance,
3. Birkat Yerushalayim (the blessing for Jerusalem), which prays for the rebuilding of Jerusalem and the coming of the moshiach; and
4. Birkat Ha-Tov v'Ha-Maytiv (the blessing for being good and doing good), was added after the destruction of the Temple, although it existed before that time. It emphasizes the goodness of God's work, that God is good and does good.

In addition to these four blessings, the full birkat ha-mazon incorporates some psalms and additional blessings for various special occasions (holidays, guests, etc.)

Haftarah

In the synagogue service, the weekly parshah is followed by a passage from the prophets, which is referred to as a haftarah. Contrary to common misconception, "haftarah" does not mean "half-Torah." The word comes from the Hebrew root Fei-Teit-Reish and means "Concluding Portion". Usually, haftarah portion is no longer than one chapter, and has some relation to the Torah portion of the week.

It consists of selections from the Hebrew Bible (Tanach), specifically from the books of Nevi'im ("The Prophets"), and it is read publicly in the synagogue after the reading of the Torah on each Sabbath, as well as on Jewish festivals and fast days. The haftarah usually has a thematic link to the Torah reading that precedes it. When the haftarah is read in the synagogue it is sung with cantillation (trop), and its related blessings are said before and after it.

The blessings are read by the person to read the haftarah portion; the blessing before the haftarah is read in the tune of the haftarah. The blessings following the haftarah are standard on all occasions the haftarah is read, except for the final blessing, which varies by date and is omitted on some days.

No one knows for certain the origins of reading the haftarah, but several theories have been put forth. The most common explanation, accepted by some traditional Jewish authorities is that in 168 B.C.E., when the Jews were under the rule of the Seleucid king Antiochus IV Epiphanes, they were forbidden from reading the Torah and made do with a substitute. When they were again able to read the Pentateuch, they kept reading the haftarah as well.

An alternative explanation, offered by Rabbis Reuven Margolies and Samson Raphael Hirsch, is that the haftarah reading was instituted to fight the influence of those sects in Judaism that viewed the Jewish Bible as consisting only of the Pentateuch.

But all offered explanations for the origin of reading the haftarah have unanswered difficulties.

Certainly the haftarah was read — perhaps not obligatorily or in all communities — as far back as circa 70 C.E.: The Talmud mentions that a haftarah was read in the presence of Rabbi Eliezer ben Hyrcanus, who lived at that time.

Rabbi Yosef Karo reports that for many years there were no set haftarot: the maftir chose an appropriate passage from the Nevi'im. Over time, certain choices became established in certain communities; in contemporary Jewish observance one may not choose his own haftarah, explains Rabbi Moshe Feinstein, as that would run against accepted custom. Rabbi Karo's explanation, however, helps to explain why communities have varying customs regarding what to read as haftarah.

The haftarah is read with cantillation according to a unique melody (not with the same cantillation melody as the Torah). The tradition to read Nevi'im with its own special melody is attested to in late medieval sources, both Ashkenazic and Sephardic. A medieval Sephardic source notes that the melody for the haftarot is a slight variation of the tune used for reading the books of Nevi'im in general (presumably for study purposes).

Note that although many selections from Nevi'im are read as haftarot over the course of the year, the books of Nevi'im are not read in their entirety (as opposed to the Torah). Since Nevi'im as a whole is not covered in the liturgy, the melody for certain rare cantillation notes which appear in the books of Nevi'im but not in the haftarot have been forgotten. For more on this, see Nevi'im.

Haggadah

The order of the Passover Seder. Haggadah, meaning "telling," is a fulfillment of the scriptural commandment to each Jew to "tell your son" about the Jewish liberation from slavery in Egypt, as described in the book of Exodus in the Torah.

According to Jewish tradition the Haggadah was compiled during the Mishnaic and Talmudic periods, but the exact time is not known.

The Haggadah could not have been written earlier than the time of Rabbi Yehudah bar Elaay (around 170 CE) who is the latest tanna to be quoted in the Haggadah. According to most Talmudic commentaries Rav and Shmuel argued on the compilation of the Haggadah, and hence it was not completed by that time.

However the Malbim, along with a minority of commentators believed that Rav and Shmuel were not arguing on its compilation but its interpretation and hence was completed by then. According to this explanation the Haggadah was written during the lifetime of Rav Yehudah haNasi, the compiler of the Mishna. The Malbim theorizes that the Haggadah was written by Rav Yehudah haNasi himself.

As of 2006, the oldest complete readable manuscript of the Haggadah found today is in a prayer book compiled by Saadia Gaon in the tenth century. It is not until the thirteenth and fourteenth centuries, however, that Haggadot were being produced as works in their own right. It is believed that the first printed Haggadot were produced in 1482, in Guadalajara, Spain; however this is mostly conjecture, as there is no printer's colophon. The oldest confirmed printed Haggadah was printed in Soncino, Italy in 1486 by the Soncino Press.

Although the Jewish printing community was quick to adopt the printing press as a means of producing texts, the general adoption rate of printed Haggadot was slow. By the end of the sixteenth century, only twenty-five Haggadah editions had been printed. This number increased to thirty-seven during the seventeenth century, and 234 during the eighteenth century. It is not until the nineteenth century, when 1,269 separate editions were produced, that a significant shift is seen toward printed Haggadot as opposed to manuscripts. From 1900–1960 alone, over 1,100 Haggadot were printed.

While the main portions of the text of the Haggadah have remained mostly the same since their original compilation, there have been some additions after the last part of the text. Some of these additions, such as the cumulative songs "One Kid" and "Who Knows One?", which were added sometime in the fifteenth century, gained such acceptance that they became a standard to print at the back of the Haggadah. In more recent times, attempts to modernize the Haggadah have been undertaken primarily to revitalize a text seen by some as "no longer expressing their deepest religious feelings nor their understanding of the Passover festival itself".

Hanukiah

Hanukiah is a nine-branched candelabrum lit during the eight-day holiday of Hanukkah. The ninth branch is for a candle used to light all other candles called the shamash. The chanukkiyah has two branches more than a menorah. In the diaspora, the chanukkiyah is also commonly called a "Hanukkah menorah" '. The name "chanukkiyah" was given only in the end of the nineteenth century in Jerusalem by the wife of Eliezer Ben Yehuda, the revivor of the Hebrew language.

Hanukkah celebrates the rededication of the Temple after the successful Jewish revolt against the Seleucid monarchy. According to the Talmud, the victorious Jews found only enough ritually pure olive oil to light the menorah for one day, but the supply miraculously lasted eight days until a new supply could be obtained. In celebration of this miracle, the chanukkiyah has eight branches for eight candles or oil lamps, none higher than any other, except for one higher branch for the auxiliary candle, or shamash, which guards against secular use of the other lights and is also used to light them. The common reason for the number of the candles is that they symbolize the eight days of the miracle. Each night an additional light is kindled – one on the first night, two on the second night; and so on – until on the eighth night of Hanukkah all eight lights, plus the shamash, are lit. Another possible reason for the eight branches of the Chanukkiyah, as opposed to the seven in the traditional menorah in the temple, may be because according to halakha, it is forbbiden to make a menorah similar to the one in the temple because of its sanctity.

Another interpretation for the eight-day ceremony is that it commemorates the story of Hannah and her seven sons. The story depicted in the Talmud and in the Book of Maccabees accounts how Hannah's seven sons were tortured and executed according to Antiochus' policy when they refused to bow to a statue and to taste pork. Hannah herself committed suicide after the death of her sons.

Harmful Speech (Lashon Ha-Ra)

When non-observant people talk about how difficult it is to observe Jewish law, they usually mention the difficulty of observing Shabbat or keeping kosher or other similarly detailed rituals. Yet the laws that are most difficult to keep, that are most commonly violated even by observant Jews, are the laws regarding improper speech. This is a very important area of Jewish law; entire books have been written on the subject.

Judaism is intensely aware of the power of speech and of the harm that can be done through speech. The rabbis note that the universe itself was created through speech. Of the 43 sins enumerated in the Al Cheit confession recited on Yom Kippur, 11 are sins committed through speech. The Talmud tells that the tongue is an instrument so dangerous that it must be kept hidden from view, behind two protective walls (the mouth and teeth) to prevent its misuse.

The harm done by speech is even worse than the harm done by stealing or by cheating someone financially: money lost can be repaid, but the harm done by speech can never be repaired. For this reason, some sources indicate that there is no forgiveness for lashon ha-ra (disparaging speech). This is probably hyperbole, but it illustrates the seriousness of improper speech.

A Chasidic tale vividly illustrates the danger of improper speech: A man went about the community telling malicious lies about the rabbi. Later, he realized the wrong he had done, and began to feel remorse. He went to the rabbi and begged his forgiveness, saying he would do anything he could to make amends. The rabbi told the man, "Take a feather pillow, cut it open, and scatter the feathers to the winds." The man thought this was a strange request, but it was a simple enough task, and he did it gladly. When he returned to tell the rabbi that he had done it, the rabbi said, "Now, go and gather the feathers. Because you can no more make amends for the damage your words have done than you can recollect the feathers."

Speech has been compared to an arrow: once the words are released, like an arrow, they cannot be recalled, the harm they do cannot be stopped, and the harm they do cannot always be predicted, for words like arrows often go astray.

Havdalah

The Havdalah service marks the end of Shabbat. It should be performed no earlier than nightfall on Saturday night. Nightfall is the time when three stars can be seen in the sky. It is normally about 45 minutes to an hour after sundown, depending on your latitude.

You will need three things for this ritual: a glass of wine, some fragrant spices, and a special Havdalah candle.

Wine

The first of the four havdalah blessings is made over wine or another liquid. If wine or grape juice is not used, you should substitute shehakol nih'yeh bid'varo (by whose will all things come to be) for borei p'ri hagafen (who creates the fruit of the vine).

Spices

The second blessing is recited over fragrant spices. The spices represent a compensation for the loss of the special sabbath spirit. The spices commonly used are cloves, cinnamon or bay leaves. They are often kept in a special decorated holder called a b'samim box.

Fire

The third blessing is recited over the special, multi-wicked Havdalah candle. Havdalah candles can be obtained from Jewish gift stores. If you cannot obtain a Havdalah candle, you can hold two candles close together, so their flames overlap. I have also used party candles (long, very thin candles) that I warmed up and twisted together.

Lighting a flame is a vivid way of marking the distinction between the sabbath and the weekday, because we cannot kindle a flame on the sabbath.

After the blessing is recited, hold your hands up to the flame with curved fingers, so you can see the shadow of your fingers on your palms. This is done because it would be improper to recite a blessing for something and then not use the thing.

Havdalah

The final blessing is the havdalah blessing itself, the blessing over the separation of different things. The blessing is recited over the wine. After the blessing is complete, drink the wine. A few drops of wine are used to extinguish the flame from the candle.

Kaddish

Kaddish is commonly known as a mourner's prayer, but in fact, variations on the Kaddish prayer are routinely recited at many other times, and the prayer itself has nothing to do with death or mourning. The prayer begins "May His great Name grow exalted and sanctified in the world that He created as He willed. May He give reign to His kingship in your lifetimes and in your days ..." and continues in much that vein. The real mourner's prayer is El Molai Rachamim, which is recited at grave sites and during funerals.

Why, then, is Kaddish recited by mourners?

After a great loss like the death of a parent, you might expect a person to lose faith in God, or to cry out against God's injustice. Instead, Judaism requires a mourner to stand up every day, publicly (i.e., in front of a minyan, a quorum of 10 adults), and reaffirm faith in God despite this loss. To do so inures to the merit of the deceased in the eyes of God, because the deceased must have been a very good parent to raise a child who could express such faith in the face of personal loss.

Then why is Kaddish recited for only 11 months, when the mourning period is 12 months? According to Jewish tradition, the soul must spend some time purifying itself before it can enter the World to Come. The maximum time required for purification is 12 months, for the most evil person. To recite Kaddish for 12 months would imply that the parent was the type who needed 12 months of purification! To avoid this implication, the Sages decreed that a son should recite Kaddish for only eleven months.

Kosher: Kashrut

Kashrut is the body of Jewish law dealing with what foods we can and cannot eat and how those foods must be prepared and eaten. "Kashrut" comes from the Hebrew root Kaf-Shin-Reish, meaning fit, proper or correct. It is the same root as the more commonly known word "kosher," which describes food that meets these standards. The word "kosher" can also be used, and often is used, to describe ritual objects that are made in accordance with Jewish law and are fit for ritual use.

Contrary to popular misconception, rabbis or other religious officials do not "bless" food to make it kosher. There are blessings that observant Jews recite over food before eating it, but these blessings have nothing to do with making the food kosher. Food can be kosher without a rabbi  ever becoming involved with it: the vegetables from your garden are undoubtedly kosher (as long as they don't have any bugs, which are not kosher!). However, in our modern world of processed foods, it is difficult to know what ingredients are in your food and how they were processed, so it is helpful to have a rabbi examine the food and its processing and assure kosher consumers that the food is kosher.

There is no such thing as "kosher-style" food. Kosher is not a style of cooking. Chinese food can be kosher if it is prepared in accordance with Jewish law, and there are many fine kosher Chinese restaurants in Philadelphia and New York. Traditional Ashkenazic Jewish foods like knishes, bagels, blintzes, and matzah ball soup can all be non-kosher if not prepared in accordance with Jewish law. When a restaurant calls itself "kosher-style," it usually means that the restaurant serves these traditional Jewish foods, and it almost invariably means that the food is not actually kosher.

Food that is not kosher is commonly referred to as treif (lit. torn, from the commandment not to eat animals that have been torn by other animals).

Kavanah (“The Mindset for Prayer”)

When you say the same prayers day after day, you might expect that the prayers would become routine and would begin to lose meaning. While this may be true for some people, this is not the intention of Jewish prayer. The proper frame of mind is vital to prayer.

The mindset for prayer is referred to as kavanah, which is generally translated as "concentration" or "intent." The minimum level of kavanah is an awareness that one is speaking to God and an intention to fulfill the obligation to pray. If you do not have this minimal level of kavanah, then you are not praying; you are merely reading. In addition, it is preferred that you have a mind free from other thoughts, that you know and understand what you are praying about and that you think about the meaning of the prayer.

Liturgical melodies are often used as an aid to forming the proper mindset. Many prayers and prayer services have traditional melodies associated with them. These can increase your focus on what you are doing and block out extraneous thoughts.

Some people find it useful to move while praying. Traditional Jews routinely sway back and forth during prayer, apparently a reference to Psalm 35, which says "All my limbs shall declare, 'O L-rd, who is like You?'"

Kiddush 

Literally "sanctification"

A blessing recited over a cup of kosher wine or kosher grape juice to sanctify Shabbat (the Jewish Sabbath) or a Jewish holiday. Because the Torah speaks of Shabbat using the language Shamor v'Zakhor, keep it and remember it, Jews believe that Shabbat law consists both of what one may not do and what one must do in order to make the day special. The ceremony of kiddush before the night meal on both Shabbat and Jewish holidays, therefore, is regarded as mandated by the Torah although it does not appear in the Torah in explicit language; the recital of kiddush at the morning meal on Shabbat and holidays is mandated by the Rabbis of the Great Assembly.

Kippah (key-pah) or Yarmulke (Ya-ma-kah)

The most commonly known and recognized piece of Jewish garb is actually the one with the least religious significance. The word yarmulke (usually, but not really correctly, pronounced yammica) is Yiddish. According to Leo Rosten's The Joys of Yiddish, it comes from a Tartar word meaning skullcap. According to some Orthodox and Chasidic rabbis, it comes from the Aramaic words "yerai malka" (fear of or respect for The King).

It is an ancient practice for Jews to cover their heads during prayer. This probably derives from the fact that in Eastern cultures, it is a sign of respect to cover the head (the custom in Western cultures is the opposite: it is a sign of respect to remove one's hat). Thus, by covering the head during prayer, one showed respect for God. In addition, in ancient Rome, servants were required to cover their heads while free men did not; thus, Jews covered their heads to show that they were servants of God. In medieval times, Jews covered their heads as a reminder that God is always above them. Whatever the reason given, however, covering the head has always been regarded more as a custom rather than a commandment.

There is no special significance to the yarmulke as a specific type of head covering. Its light weight, compactness and discreteness make it a convenient choice of head gear.

Kohein

The kohanim are the descendants of Aaron, chosen by God at the time of the incident with the Golden Calf to perform certain sacred work, particularly in connection with the animal sacrifices and the rituals related to the Temple. After the destruction of the Temple, the role of the kohanim diminished significantly in favor of the rabbis; however, we continue to keep track of kohein lineage. DNA research supports their claims: a study published in Nature in June 1997 shows that self-identified kohanim in three countries have common elements in the Y-chromosome, indicating that they all have a common male ancestor.

Kohanim are given the first aliyah on Shabbat (i.e., the first opportunity to recite a blessing over the Torah reading), which is considered an honor. Traditionally they are also required to recite a blessing over the congregation at certain times of the year.

The term "Kohein" is the source of the common Jewish surname "Cohen," but not all Cohens are koheins and not all koheins are Cohens. "Katz" is also a common surname for a kohein (it is an acronym of "kohein tzaddik," that is, "righteous priest"), but not all Katzes are koheins.  

Kol Nidre

The evening service that begins Yom Kippur is commonly known as Kol Nidre, named for the prayer that begins the service. "Kol nidre" means "all vows," and in this prayer, we ask God to annul all personal vows we may make in the next year. It refers only to vows between the person making them and God, such as "If I pass this test, I'll pray every day for the next 6 months!"

This prayer has often been held up by anti-Semites as proof that Jews are untrustworthy (we do not keep our vows), and for this reason the Reform movement removed it from the liturgy for a while. In fact, the reverse is true: we make this prayer because we take vows so seriously that we consider ourselves bound even if we make the vows under duress or in times of stress when we are not thinking straight. This prayer gave comfort to those who were converted to Christianity by torture in various inquisitions, yet felt unable to break their vow to follow Christianity. In recognition of this history, the Reform movement restored this prayer to its liturgy.

Levi

The entire tribe of Levi was set aside to perform certain duties in connection with the Temple. As with the Kohanim, their importance was drastically diminished with the destruction of the Temple, but we continue to keep track of their lineage. Levites are given the second aliyah on Shabbat (i.e., the second opportunity to recite a blessing over the Torah reading), which is considered an honor. The common Jewish surnames "Levin" and "Levine" are derived from the tribal name "Levi," but not all Levins or Levines are Levites and not all Levites have surnames that suggest the tribal affiliation.

Lulav

The lulav is a ripe, green, closed frond of the date palm tree. It is one of the Four Species (arba'ah minim) used in the daily prayer services during the Jewish holiday of Sukkot. The other species are the hadass (myrtle), aravah (willow), and etrog (citron).

To qualify for use as one of the Four Species, the lulav must be ramrod straight, with whole leaves that lay closely together, and not be bent or broken at the top.

The term Lulav also refers to the lulav in combination with two of the other species—the aravah and the hadass—that are bound together to perform the mitzvah of waving the lulav. These three species are held in one hand while the etrog is held in the other. The user brings his or her hands together and waves the species in all four directions, plus up and down, to attest to God's mastery over all of creation. This ritual also symbolically voices a prayer for adequate rainfall over all the earth's vegetation in the coming year.

Ma'ariv (MAH-reev)

The evening prayer. Observant Jews daven (pray) in formal worship services three times a day, every day: in the evening (Ma'ariv), in the morning (Shacharit), and in the afternoon (Minchah). Daily prayers are collected in a book called a siddur, which derives from the Hebrew root meaning "order," because the siddur shows the order of prayers. It is the same root as the word seder, which refers to the Passover home service.

Mashgiach ("Supervisor")

A person who supervises the kashrut status of a kosher establishment.

A mashgiach may supervise any type of food service establishment, including slaughterhouses, food manufacturers, hotels, caterers, nursing homes, restaurants, butchers, or grocery). The mashgiach usually works as the on-site supervisor and inspector, representing the kashrut organization or a local rabbi, who actually makes the policy decisions for what is or is not acceptably kosher. Sometimes the certifying rabbi acts as his own mashgiach; such is the case in many small communities.

Matriarchs

The Matriarchs are four important women mentioned in the Book of Genesis of the Hebrew Bible. They are Sarah, wife of Abraham; Rebeccah, wife of Isaac; and Leah and Rachel, the wives of Jacob. They are considered to be the ancestral "mothers" of the ancient Children of Israel as well as of the Jewish people. Classical Judaism considers itself to have three male Patriarchs and four mothers.

Matzo (also Matzoh, Matzah, Matza)

A Jewish food item made of plain flour and water, which is not allowed to ferment or rise before it is baked. The result is either a round pita shaped bread or a flat, crunchy, cracker-like bread.

Matzo is the traditional substitute for bread during Passover because of the prohibitive commandment of eating chametz. Moreover, eating matzo the night of the seder fulfills the positive commandment of eating matzo at the Passover seder (some say {the Vilna Gaon} the positive commandment is applicable for the entire Passover week).

Matzo has a dual role in the Passover festival. First, when the Children of Israel were leaving Ancient Egypt, they had no time to wait until their bread rose, so they baked it before it had a chance to rise, and the result was matzo (Exodus 12:39). Therefore it symbolizes redemption and freedom. Second, unleaven bread is considered poor man's bread (lechem oni), symbolizing slavery because such was the type of bread fed to slaves. Thus, it serves as a reminder to be humbled and remember what it is like to be a poor slave, sparking an appreciation of freedom and avoid the puffed ego symbolized by leavened bread. For Passover, the ingredients for matzo are limited to flour and water only, while other ingredients such as eggs or fruit juice may be added to matzo that is produced and consumed during the rest of the year.

After it has been baked, matzo may be ground into a more or less fine powder known as matzo meal, which can then be used to make matzo balls, gefilte fish, and many other dishes.

Megillah

The primary commandment related to Purim is to hear the reading of the book of Esther. The book of Esther is commonly known as the Megillah, which means scroll. Although there are five books of Jewish scripture that are properly referred to as a megillah; plural megillot (Esther, Ruth, Ecclesiastes, Song of Songs, and Lamentations), this is the one people usually mean when they speak of The Megillah.

Menorah

In addition to the Ner Tamid, you may find a menorah (candelabrum) in many synagogues, symbolizing the menorah in the Temple. This entry discusses the seven branched candelabrum, used in the Temple in Jerusalem. For information regarding the nine branched candelabrum used on Hanukkah sometimes called a menorah, see Hanukkiyah.

The menorah is a seven branched candelabrum lit by olive oil in the Tabernacle (the portable sanctuary used by the Jews) and the Temple in Jerusalem. The menorah is one of the oldest symbols of the Jewish people. It is said to symbolize the burning bush as seen by Moses on Mount Sinai (Exodus 25).

According to the Bible, a menorah was used in the Tabernacle and later in its successor, the Temple in Jerusalem. It was one of the three chief furnishings of the Temple. It was beaten from a single piece of gold. A lamp burning olive oil was located at the end of each of the seven branches. Since the destruction of the Temple ground, the seven-branched menorah has had no formal role in Jewish worship. Because of the sanctity of the Temple and its appointments, some authorities forbid the manufacture of menorah resembling the one used there.

Mezuzah

On the doorposts of traditional Jewish homes you will find a small case. This case is commonly known as a mezuzah (Heb.: doorpost), because it is placed upon the doorposts of the house. The mezuzah is not, as some suppose, a good-luck charm, nor does it have any connection with the lamb's blood placed on the doorposts in Egypt. Rather, it is a constant reminder of God's presence and God's mitzvot.

The mitzvah to place mezuzot on the doorposts of our houses is derived from Deut. 6:4-9, a passage commonly known as the Shema (Hear, from the first word of the passage). In that passage, God commands us to keep the commandments constantly in our minds and in our hearts, by (among other things) writing them on the doorposts of our house. The words of the Shema are written on a tiny scroll of parchment, along with the words of a companion passage, Deut. 11:13-21. On the back of the scroll, a name of God is written. The scroll is then rolled up and placed in the case, so that the first letter of the Name (the letter Shin) is visible (or, more commonly, the letter Shin is written on the outside of the case).

The scroll must be handwritten in a special style of writing and must be placed in the case to fulfill the mitzvah. According to traditional authorities, mechanically printed scrolls do not fulfill the mitzvah of the mezuzah, nor does an empty case.

The case and scroll are then nailed or affixed to the right side doorpost on an angle, with a small ceremony called Chanukkat Ha-Bayit (dedication of the house - yes, this is the same word as Chanukkah, the holiday celebrating the rededication of the Temple after the Maccabean revolt against Greece). A brief blessing is recited.

Why is the mezuzah affixed at an angle? The rabbis could not decide whether it should be placed horizontally or vertically, so they compromised!

Every time you pass through a door with a mezuzah on it, you touch the mezuzah and then kiss the fingers that touched it, expressing love and respect for God and the mitzvoth.

Midrash

From a root meaning "to study," "to seek out" or "to investigate." Midrashim are basically explanations expanding on incidents in the Bible to derive principles or Jewish law or to teach moral lessons. For example, there is a midrash about why Moses wasn't a good speaker (he put coals in his mouth as a child basically as a way of proving that he wasn't greedy), and another one about Abram discovering monotheism and rejecting his father's idolatry (that's a nifty one: basically, he smashes up all his father's idols except the big one, then blames the mess on the big one, as a way of showing his father that the idols don't really have any power). Some of them fill in gaps in the narrative. For example, in Gen. 22:2, why does God say, "thy son, thine only son, whom thou lovest, even Isaac." Wouldn't the name alone be enough? One story says that the narrative is skipping out Abraham's responses. "Take thy son." "Which one?" "Thine only son." "But I have two!" "Whom thou lovest." "I love them both!" "Even Isaac."

Mikvah

Literally gathering. A ritual bath used for spiritual purification. It is used primarily in conversion rituals and after the period of sexual separation during a woman's menstrual cycles, but many Chasidim immerse themselves in the mikvah regularly for general spiritual purification.

Minchah

The afternoon prayer. Observant Jews daven (pray) in formal worship services three times a day, every day: at evening (Ma'ariv), in the morning (Shacharit), and in the afternoon (Minchah). Daily prayers are collected in a book called a siddur, which derives from the Hebrew root meaning "order," because the siddur shows the order of prayers. It is the same root as the word seder, which refers to the Passover home service.

Minhag

A minhag is a custom that evolved for various reasons and has continued long enough to become a binding religious practice. For example, the second, extra day of holidays was originally instituted as a decree, so that people outside of Israel, not certain of the day of a holiday, would not accidentally violate the holiday's mitzvot. After the mathematical calendar was instituted and there was no doubt about the days, the added second day was not necessary. The rabbis considered ending the practice at that time, but decided to continue it as a minhag.

Minyan (“Quorom”)

Individual prayer is considered acceptable, but prayer with a quorum of ten adults (a minyan) is considered "prayer with the community", and this is the most highly recommended form of prayer. An adult in this context means over the age of 13 (bar mitzvah). Judaism has traditionally counted only men in the minyan for formal prayer, on the basis that one does not count someone who is not obligated to participate. Since it’s founding Temple Emanuel has always included women as part of a minyan.  

Mishnah

In addition to the written scriptures we have an "Oral Torah," a tradition explaining what the  scriptures mean and how to interpret them and apply the Laws. Orthodox Jews believe God taught the Oral Torah to Moses, and he taught it to others, down to the present day. This tradition was maintained only in oral form until about the 2nd century C.E., when the oral law was compiled and written down in a document called the Mishnah.

Over the next few centuries, additional commentaries elaborating on the Mishnah were written down in Jerusalem and Babylon. These additional commentaries are known as the Gemara. The Gemara and the Mishnah together are known as the Talmud. This was completed around the 9th century C.E.

Mitzvot D'Oraita (“Commandments from the Torah”)

At the heart of halakhah (Jewish law) is the unchangeable 613 mitzvot that God gave to the Jewish people in the Torah (the first five books of the Bible). The word "mitzvah" (plural: mitzvot) means "commandment." In its strictest sense, it refers only to commandments instituted in the Torah; however, the word is commonly used in a more generic sense to include all of the laws, practices and customs of halakhah, and is often used in an even more loose way to refer to any good deed. Because of this looser usage, sophisticated halakhic discussions are careful to make a distinction between mitzvot d'oraita (an Aramaic word meaning "from the Torah") and mitzvot d'rabbanan (Aramaic for "from the rabbis").

Some of the mitzvot overlap; for example, it is a positive commandment to rest on Shabbat and a negative commandment not to do work on Shabbat.

Although there is not 100% agreement on the precise list of the 613 (there are some slight discrepancies in the way some lists divide related or overlapping mitzvot), there is complete agreement that there are 613 mitzvot. This number is significant: it is the numeric value of the word Torah (Tav = 400 + Vav = 6 + Reish = 200 + Hei = 5), plus 2 for the two mitzvot whose existence precedes the Torah: I am the Lord, your God and You shall have no other gods before Me. There is also complete agreement that these 613 mitzvot can be broken down into 248 positive mitzvot and 365 negative mitzvot (one for each day of the solar year).

The most accepted list of the 613 mitzvot is Rambam's list in his Mishneh Torah. In the introduction to the first book of the Mishneh Torah, Rambam lists all of the positive mitzvot and all of the negative mitzvot, then proceeds to divide them up into subject matter categories.

Many of these 613 mitzvot cannot be observed at this time for various reasons. For example, a large portion of the laws relate to sacrifices and offerings, which can only be made in the Temple, and the Temple does not exist today. Some of the laws relate to the theocratic state of Israel, its king, its supreme court, and its system of justice, and cannot be observed because the theocratic state of Israel does not exist today. In addition, some laws do not apply to all people or places. Agricultural laws only apply within the state of Israel, and certain laws only apply to kohanim or Levites. The 19th/20th century scholar Rabbi Israel Meir Kagan, commonly known as the Chafetz Chayim, has identified 77 positive mitzvot and 194 negative mitzvot which can be observed outside of Israel today.

Moshiach (“The Messiah”)

Belief in the eventual coming of the moshiach is a basic and fundamental part of traditional Judaism. It is part of Rambam's 13 Principles of Faith, the minimum requirements of Jewish belief. In the Shemoneh Esrei prayer (the central segment of the service), recited three times daily, we pray for all of the elements of the coming of the moshiach: ingathering of the exiles; restoration of the religious courts of justice; an end of wickedness, sin and heresy; reward to the righteous; rebuilding of Jerusalem; restoration of the line of King David; and restoration of Temple service.

Modern scholars suggest that the messianic concept was introduced later in the history of Judaism, during the age of the prophets. They note that the messianic concept is not mentioned anywhere in the Torah (the first five books of the Bible).

However, traditional Judaism maintains that the messianic idea has always been a part of Judaism. The moshiach is not mentioned explicitly in the Torah, because the Torah was written in terms that all people could understand, and the abstract concept of a distant, spiritual, future reward was beyond the comprehension of some people. However, the Torah contains several references to "the End of Days" (acharit ha-yamim), which is the time of the moshiach; thus, the concept of moshiach was known in the most ancient times.

The term "moshiach" literally means "the anointed one," and refers to the ancient practice of anointing kings with oil when they took the throne. The moshiach is the one who will be anointed as king in the End of Days.

The word "moshiach" does not mean "savior." The notion of an innocent, divine or semi-divine being who will sacrifice himself to save us from the consequences of our own sins is a purely Christian concept that has no basis in Jewish thought. Unfortunately, this Christian concept has become so deeply ingrained in the English word "messiah" that this English word can no longer be used to refer to the Jewish concept. The word "moshiach" will be used throughout this page.

The moshiach will be a great political leader descended from King David (Jeremiah 23:5). The moshiach is often referred to as "moshiach ben David" (moshiach, son of David). He will be well-versed in Jewish law, and observant of its commandments (Isaiah 11:2-5). He will be a charismatic leader, inspiring others to follow his example. He will be a great military leader, who will win battles for Israel. He will be a great judge, who makes righteous decisions (Jeremiah 33:15). But above all, he will be a human being, not a god, demi-god or other supernatural being.

It has been said that in every generation, a person is born with the potential to be the moshiach. If the time is right for the messianic age within that person's lifetime, then that person will be the moshiach. But if that person dies before he completes the mission of the moshiach, then that person is not the moshiach.

There are a wide variety of opinions on the subject of when the moshiach will come. Some of Judaism's greatest minds have cursed those who try to predict the time of the moshiach's coming, because errors in such predictions could cause people to lose faith in the messianic idea or in Judaism itself. This actually happened in the 17th century, when Shabbatai Tzvi claimed to be the moshiach. When Tzvi converted to Islam under threat of death, many Jews converted with him. Nevertheless, this prohibition has not stopped anyone from speculating about the time when the moshiach will come.

Although some scholars believed that God has set aside a specific date for the coming of the moshiach, most authorities suggest that the conduct of mankind will determine the time of the moshiach's coming. In general, it is believed that the moshiach will come in a time when he is most needed (because the world is so sinful), or in a time when he is most deserved (because the world is so good). For example, each of the following has been suggested as the time when the moshiach will come:

• if Israel repented a single day;
• if Israel observed a single Shabbat properly;
• if Israel observed two Shabbats in a row properly;
• in a generation that is totally innocent or totally guilty;
• in a generation that loses hope;
• in a generation where children are totally disrespectful towards their parents and elders

The moshiach will bring about the political and spiritual redemption of the Jewish people by bringing us back to Israel and restoring Jerusalem (Isaiah 11:11-12; Jeremiah 23:8; 30:3; Hosea 3:4-5). He will establish a government in Israel that will be the center of all world government, both for Jews and gentiles (Isaiah 2:2-4; 11:10; 42:1). He will rebuild the Temple and re-establish its worship (Jeremiah 33:18). He will restore the religious court system of Israel and establish Jewish law as the law of the land (Jeremiah 33:15).

Mourning

Jewish mourning practices can be broken into several periods of decreasing intensity. These mourning periods allow the full expression of grief, while discouraging excesses of grief and allowing the mourner to gradually return to a normal life.

When a close relative (parent, sibling, spouse or child) first hears of the death of a relative, it is traditional to express the initial grief by tearing one's clothing. The tear is made over the heart if the deceased is a parent, or over the right side of the chest for other relatives. This tearing of the clothing is referred to as keriyah (literally "tearing"). The mourner recites the blessing describing God as "the true Judge," an acceptance of God's taking of the life of a relative.

From the time of death to the burial, the mourner's sole responsibility is caring for the deceased and preparing for the burial. This period is known as aninut. During this time, the mourners are exempt from all positive commandments ("thou shalts"), because the preparations take first priority. This period usually lasts a day or two; Judaism requires prompt burial.

During this aninut period, the family should be left alone and allowed the full expression of grief. Condolence calls or visits should not be made during this time.

After the burial, a close relative, near neighbor or friend prepares the first meal for the mourners, the se'udat havra'ah (meal of condolence). This meal traditionally consists of eggs (a symbol of life) and bread. The meal is for the family only, not for visitors. After this time, condolence calls are permitted.

The next period of mourning is known as shiva (seven, because it lasts seven days). Shiva is observed by parents, children, spouses and siblings of the deceased, preferably all together in the deceased's home. Shiva begins on the day of burial and continues until the morning of the seventh day after burial. Mourners often sit on low stools or the floor instead of chairs, do not wear leather shoes, do not shave or cut their hair, do not wear cosmetics, do not work, and do not do things for comfort or pleasure, such as bathe, have sex, put on fresh clothing, or study Torah (except Torah related to mourning and grief). Mourners wear the clothes that they tore at the time of learning of the death or at the funeral. Mirrors in the house are covered. Prayer services are held where the shiva is held, with friends, neighbors and relatives making up the minyan (10 people required for certain prayers).

If a festival occurs during the mourning period, the mourning is terminated, but if the burial occurs during a festival, the mourning is delayed until after the festival. The Shabbat that occurs during the shiva period counts toward the seven days of shiva, and does not end the mourning period. Public mourning practices (such as wearing the torn clothes, not wearing shoes) are suspended during this period, but private mourning continues.

The next period of mourning is known as shloshim (thirty, because it lasts until the 30th day after burial). During that period, the mourners do not attend parties or celebrations, do not shave or cut their hair, and do not listen to music.

The final period of formal mourning is avelut, which is observed only for a parent. This period lasts for twelve months after the burial. During that time, mourners avoid parties, celebrations, theater and concerts. For eleven months of that period, starting at the time of burial, the children of the deceased recites the mourner's Kaddish every day.

After the avelut period is complete, the family of the deceased is not permitted to continue formal mourning; however, there are a few continuing acknowledgments of the decedent. Every year, on the anniversary of the death, family members observe the deceased's Yahrzeit (Yiddish, lit. "anniversary"). On the Yahrzeit, the children recite Kaddish and take an aliyah (bless the Torah reading) in synagogue if possible, and all mourners light a candle in honor of the decedent that burns for 24 hours. In addition, during services on Yom Kippur, Shemini Atzeret, the last day of Passover, and Shavu'ot, after the haftarah reading in synagogue, close relatives recite the mourner's prayer, Yizkor ("May He remember...") in synagogue. Yahrzeit candles are also lit on those days.

When visiting a mourner, a guest should not try to express grief with standard, shallow platitudes. The guest should allow the mourner to initiate conversations. One should not divert the conversation from talking about the deceased; to do so would limit the mourner's ability to fully express grief, which is the purpose of the mourning period. On the contrary, the caller should encourage conversation about the deceased.

When leaving a house of mourning, it is traditional for the guest to say, "May God comfort you with all the mourners of Zion and Jerusalem."

Mussaf (“Additional Prayers)

There are three prayer services each day on weekdays. A fourth additional prayer service (called mussaf, "additional"), is added on Shabbat (the Jewish Sabbath) and on major holidays by Orthodox and Conservative congregations.

Neilah

Neilah is the concluding service of Yom Kippur. There is a tone of desperation in the Neilah prayers as this is our last chance to atone before God seals our judgment in the books. The service is sometimes referred to as the closing of the gates. The Neilah service ends with a long blast of the Shofar, reminiscent of the Shofar which was blown in the Temple at the end of Yom Kippur.

Ner Tamid

In front of and slightly above the Ark, you will find the Ner Tamid, the Eternal Lamp. This lamp symbolizes the commandment to keep a light burning in the Tabernacle outside of the curtain surrounding the Ark of the Covenant. (Ex. 27:20-21).

Olam Ha-Ba (“World to Come”)

The spiritual afterlife is referred to in Hebrew as Olam Ha-Ba (oh-LAHM hah-BAH), the World to Come, although this term is also used to refer to the messianic age. The Olam Ha-Ba is another, higher state of being.

In the Mishnah, one rabbi says, "This world is like a lobby before the Olam Ha-Ba. Prepare yourself in the lobby so that you may enter the banquet hall." Similarly, the Talmud says, "This world is like the eve of Shabbat, and the Olam Ha-Ba is like Shabbat. He who prepares on the eve of Shabbat will have food to eat on Shabbat." We prepare ourselves for the Olam Ha-Ba through Torah study and good deeds.

The Talmud states that all Israel has a share in the Olam Ha-Ba. However, not all "shares" are equal. A particularly righteous person will have a greater share in the Olam Ha-Ba than the average person. In addition, a person can lose his share through wicked actions. There are many statements in the Talmud that a particular mitzvah will guarantee a person a place in the Olam Ha-Ba, or that a particular sin will lose a person's share in the Olam Ha-Ba, but these are generally regarded as hyperbole, excessive expressions of approval or disapproval.

Some people look at these teachings and deduce that Jews try to "earn our way into Heaven" by performing the mitzvot. This is a gross mischaracterization of our religion. It is important to remember that unlike some religions, Judaism is not focused on the question of how to get into heaven. Judaism is focused on life and how to live it. Non-Jews frequently ask me, "do you really think you're going to go to Hell if you don't do such-and-such?" It always catches me a bit off balance, because the question of where I am going after death simply doesn't enter into the equation when I think about the mitzvot. We perform the mitzvot because it is our privilege and our sacred obligation to do so. We perform them out of a sense of love and duty, not out of a desire to get something in return. In fact, one of the first bits of ethical advice in Pirkei Avot (a book of the Mishnah) is: "Be not like servants who serve their master for the sake of receiving a reward; instead, be like servants who serve their master not for the sake of receiving a reward, and let the awe of Heaven [meaning God, not the afterlife] be upon you."

Nevertheless, we definitely believe that your place in the Olam Ha-Ba is determined by a merit system based on your actions, not by who you are or what religion you profess. In addition, we definitely believe that humanity is capable of being considered righteous in God's eyes, or at least good enough to merit paradise after a suitable period of purification.

Do non-Jews have a place in Olam Ha-Ba? Although there are a few statements to the contrary in the Talmud, the predominant view of Judaism is that the righteous of all nations have a share in the Olam Ha-Ba. Statements to the contrary were not based on the notion that membership in Judaism was required to get into Olam Ha-Ba, but were grounded in the observation that non-Jews were not righteous people. If you consider the behavior of the surrounding peoples at the time that the Talmud was written, you can understand the rabbis' attitudes. By the time of Rambam, the belief was firmly entrenched that the righteous of all nations have a share in the Olam Ha-Ba.

Omer (“Unit of measure”)

An omer is a unit of measure. On the second day of Passover, in the days of the Temple, an omer of barley was cut down and brought to the Temple as an offering. This grain offering was referred to as the Omer. According to the Torah (Lev. 23:15), we are obligated to count the days from Passover to Shavu'ot. This period is known as the Counting of the Omer.

Every night, from the second night of Passover to the night before Shavu'ot, we recite a blessing and state the count of the omer in both weeks and days. So on the 16th day, you would say "Today is sixteen days, which is two weeks and two days of the Omer."

The counting is intended to remind us of the link between Passover, which commemorates the Exodus, and Shavu'ot, which commemorates the giving of the Torah. It reminds us that the redemption from slavery was not complete until we received the Torah.

This period is a time of partial mourning, during which weddings, parties, and dinners with dancing are not conducted, in memory of a plague during the lifetime of Rabbi Akiba. Haircuts during this time are also forbidden. The 33rd day of the Omer (the eighteenth of Iyar) is a minor holiday commemorating a break in the plague. The holiday is known as Lag B’Omer. The mourning practices of the omer period are lifted on that date. The word "Lag" is not really a word; it is the number 33 in Hebrew, as if you were to call the Fourth of July "IV July" (IV being 4 in Roman numerals).

There was at one time a dispute as to when the counting should begin. The Pharisees believed that God gave Moses an oral Torah along with the written Torah, and according to that oral Torah the word "Shabbat" in Lev. 23:15 referred to the first day of Passover, which is a "Shabbat" in the sense that no work is permitted on the day (Rosh Hashanah and Yom Kippur are both referred to as "Shabbat" in this sense, though they cannot both occur on a Saturday in the same year; see Lev. 23:24 and 23:32; see also Lev. 23:39 the first and eight days of Sukkot are called "Shabbat").

Oneg Shabbat ("Joy of Sabbath") — Social gathering after Friday night services customary among Conservative and Reform congregations. Though food and beverages are generally associated with the Oneg Shabbat, they are not essential to the time after Friday night services.

Pareve; parve (PAHR-uh-vuh, PAHR-vuh)

Foods made without animal or dairy ingredients. According to Kosher dietary laws, animal food cannot be consumed at the same meal with dairy food, but a pareve food may be combined or eaten with either. In order to be pareve, breads and cakes must be made with vegetable oils and not with butter or other animal fat.

Patriarchs

Abraham, Isaac and Jacob, known as the Patriarchs, are both the physical and spiritual ancestors of Judaism. They founded the religion now known as Judaism, and their descendants are the Jewish people. Of course, technically, it is incorrect to refer to Abraham, Isaac and Jacob as Jews, because the terms "Jew" and "Judaism" were not used generally to refer to this nation until hundreds of years after their time;

Pidyon ha-Ben (“Redemption of the First Born”)

The first and best of all things belong to God. This is true even of the firstborn of children. Originally, it was intended that the firstborn would serve as the priests and Temple functionaries of Israel; however, after the incident of the Golden Calf, in which the tribe of Levi did not participate, God chose the tribe of Levi over the firstborn for this sacred role. This is explained in Num. 8:14-18. However, even though their place has been taken by the Levites, the firstborn still retain a certain degree of sanctity, and for this reason, they must be redeemed.

The ritual of redemption is referred to as Pidyon ha-Ben, literally, Redemption of the Son.

A firstborn son must be redeemed after he reaches 31 days of age. Ordinarily, the ritual is performed on the 31st day (the day of birth being the first day); however, the ritual cannot be performed on Shabbat because it involves the exchange of money. The child is redeemed by paying a small sum (five silver shekels in biblical times; today, usually five silver dollars) to a kohein (a descendant of the priestly class) (preferably a pious one familiar with the procedure) and performing a brief ritual. This procedure is commanded at Num. 18:15-16.

It is important to remember that rabbis are not necessarily koheins and koheins are not necessarily rabbis. Redemption from a rabbi is not valid unless the rabbi is also a kohein.

The ritual of Pidyon ha-Ben applies to a relatively small number of Jews. It applies only to the firstborn male child if it is born by natural childbirth. Thus, if a female is the firstborn, no child in the family is subject to the ritual. If the first child is born by Caesarean section, the ritual does not apply to that child (nor, according to most sources, to any child born after that child). If the first conception ends in miscarriage after more than 40 days' term, it does not apply to any subsequent child. It does not apply to members of the tribe of Levi, or children born to a daughter of a member of the tribe of Levi.

Resurrection and Reincarnation

Belief in the eventual resurrection of the dead is a fundamental belief of traditional Judaism. It was a belief that distinguished the Pharisees (intellectual ancestors of Rabbinical Judaism) from the Sadducees. The Sadducees rejected the concept, because it is not explicitly mentioned in the Torah. The Pharisees found the concept implied in certain verses.

The resurrection of the dead will occur in the messianic age, a time referred to in Hebrew as the Olam Ha-Ba, the World to Come, but that term is also used to refer to the spiritual afterlife. When the messiah comes to initiate the perfect world of peace and prosperity, the righteous dead will be brought back to life and given the opportunity to experience the perfected world that their righteousness helped to create. The wicked dead will not be resurrected.

There are some mystical schools of thought that believe resurrection is not a one-time event, but is an ongoing process. The souls of the righteous are reborn in to continue the ongoing process of tikkun olam, mending of the world. Some sources indicate that reincarnation is a routine process, while others indicate that it only occurs in unusual circumstances, where the soul left unfinished business behind. Belief in reincarnation is also one way to explain the traditional Jewish belief that every Jewish soul in history was present at Sinai and agreed to the covenant with God. (Another explanation: that the soul exists before the body, and these unborn souls were present in some form at Sinai). Belief in reincarnation is commonly held by many Chasidic sects, as well as some other mystically-inclined Jews.

Rosh Chodesh

In Hebrew, Rosh Chodesh means, literally, "head of the month" or "first of the month." Rosh Chodesh is the first day of any new month. If a month is 30 days long, then the 30th day is treated as part of the Rosh Chodesh for the next month, and the Rosh Chodesh for next month extends for two days (the 30th of the earlier month and the 1st of the later month).

In ancient times, Rosh Chodesh was a significant festival day. At that time, the new months were determined by observation. Each month began when the first sliver of moon became visible after the dark of the moon. Observers would watch the sky at night for any sign of the moon. If they saw the moon, they would report their sightings to the Sanhedrin, which would interrogate them to make sure that they were not mistaken. Where in the sky did the moon appear? Which direction was it pointing? If two independent, reliable eyewitnesses confirmed that the new moon had appeared and described it consistently, the Sanhedrin would declare the new month and send out messengers to tell people when the month began.

The day after the moon appeared was a festival, announced with the sounding of the shofar, commemorated with solemn convocations, family festivities and special sacrifices. The importance of this holiday in ancient times should not be underestimated. The entire calendar was dependent upon these declarations; without the declarations, there would be no way of knowing when holidays were supposed to occur.

In later days, however, the calendar was fixed by mathematical computation. After the destruction of the Temple, sacrifices were no longer available. Accordingly, the significance of this festival has substantially diminished. There are some slight changes to the liturgy for Rosh Chodesh, including the addition of part of Hallel after the Shemoneh Esrei, and some additional Torah readings, but that is about the only observance of Rosh Chodesh today.

It remains a custom in some communities for women to refrain from work on Rosh Chodesh, as a reward for their refusal to participate in the incident of the Golden Calf.

Sacrifice

Jewish practices of sacrifices and offerings were extensive in ancient times, but have not been practiced since our Temple was destroyed, because we are not permitted to bring offerings anywhere else.

Scriptures

The Jewish Bible, also referred to as the Tanakh. More or less corresponds to what non-Jews call the "Old Testament."

Seder: (Ha-Seder Shel Pesach)

The text of the Pesach seder is written in a book called the haggadah. The haggadah tells the story of the Exodus from Egypt and explains some of the practices and symbols of the holiday.  The content of the seder are as follows:

1. Kaddesh (“Sanctification”): A blessing over wine in honor of the holiday. The wine is drunk, and a second cup is poured.
2. Urechatz (“Washing”): A washing of the hands without a blessing, in preparation for eating the Karpas.
3. Karpas (“Vegetable”): A vegetable (usually parsley) is dipped in salt water and eaten. The vegetable symbolizes the lowly origins of the Jewish people; the salt water symbolizes the tears shed as a result of our slavery. Parsley is a good vegetable to use for this purpose, because when you shake off the salt water, it looks like tears.
4. Yachatz (“Breaking):One of the three matzahs on the table is broken. Part is returned to the pile, the other part is set aside for the afikomen.
5. Maggid (“The Story”): A retelling of the story of the Exodus from Egypt and the first Pesach. This begins with the youngest person asking The Four Questions, a set of questions about the proceedings designed to encourage participation in the seder. The Four Questions are also known as Mah Nishtanah (Why is it different?), which are the first words of the Four Questions. This is often sung. The maggid is designed to satisfy the needs of four different types of people: the wise one, who wants to know the technical details; the wicked one, who excludes himself (and learns the penalty for doing so); the simple one, who needs to know the basics; and the one who is unable to ask, who doesn't even know enough to know what he needs to know.     At the end of the maggid, a blessing is recited over the second cup of wine and it is drunk.
6. Rachtzah (“Washing”):  A second washing of the hands, this time with a blessing, in preparation for eating the matzah
7. Motzi (“Blessing over Grain Products”): The ha-motzi blessing, a generic blessing for bread or grain products used as a meal, is recited over the matzah.
8. Matzah (“Blessing over Matzah”): A blessing specific to matzah is recited, and a bit of matzah is eaten.
9. Maror (“Bitter Herbs”): A blessing is recited over a bitter vegetable (usually raw horseradish; sometimes romaine lettuce), and it is eaten. This symbolizes the bitterness of slavery. The maror is dipped in charoset, a mixture of apples, nuts, cinnamon and wine, which symbolizes the mortar used by the Jews in building during their slavery. Note that there are two bitter herbs on the seder plate: one labeled Maror and one labeled Chazeret. The one labeled Maror should be used for Maror and the one labeled Chazeret should be used in the Korekh, below.
10. Korekh (“The Sandwich”)Rabbi Hillel was of the opinion that the maror should be eaten together with matzah and the paschal offering in a sandwich. In his honor, we eat some maror on a piece of matzah, with some charoset (we don't do animal sacrifice anymore, so there is no paschal offering to eat).
11. Shulchan Orech (“Dinner”): A festive meal is eaten. There is no particular requirement regarding what to eat at this meal (except, of course, that chametz cannot be eaten). Among Ashkenazic Jews, gefilte fish and matzah ball soup are traditionally eaten at the beginning of the meal. Roast chicken or turkey are common as a main course, as is beef brisket.
12. Tzafun (“The Afikomen”):The piece of matzah set aside earlier is eaten as "dessert," the last food of the meal. Different families have different traditions relating to the afikomen. Some have the children hide it, while the parents have to either find it or ransom it back. Others have the parents hide it. The idea is to keep the children awake and attentive throughout the pre-meal proceedings, waiting for this part.
13. Barekh (“Grace after Meals”): The third cup of wine is poured, and birkat ha-mazon (grace after meals) is recited. This is similar to the grace that would be said on any Shabbat. At the end, a blessing is said over the third cup and it is drunk. The fourth cup is poured, including a cup set aside for the prophet Elijah, who is supposed to herald the Messiah, and is supposed to come on Pesach to do this. The door is opened for a while at this point (supposedly for Elijah, but historically because Jews were accused of nonsense like putting the blood of Christian babies in matzah, and we wanted to show our Christian neighbors that we weren't doing anything unseemly).
14. Hallel (“Praises”): Several psalms are recited. A blessing is recited over the last cup of wine and it is drunk.
15. Nirtzah (“Closing”): A simple statement that the seder has been completed, with a wish that next year, we may celebrate Pesach in Jerusalem (i.e., that the Messiah will come within the next year). This is followed by various hymns and stories.

Selichot

As the month of Elul (the month preceding Tishrei, which begins the High Holy Days) draws to a close, the mood of repentance becomes more urgent. Prayers for forgiveness called selichot (properly pronounced "s'lee-KHOHT," but often pronounced "SLI-khus") are added to the daily cycle of religious services. Selichot are recited in the early morning, before normal daily shacharit service. They add about 45 minutes to the regular daily service.

Selichot are recited from the Sunday before Rosh Hashanah until Yom Kippur. If Rosh Hashanah begins on a Monday or Tuesday, selichot begins on the Sunday of the week before Rosh Hashanah, to make sure that there are at least 3 days of Selichot. The first selichot service of the holiday season is usually a large community service, held around midnight on Motzaei Shabbat (the night after the sabbath ends; that is, after nightfall on Saturday) . The entire community, including men, women and older children, attend the service.

A fundamental part of the selichot service is the repeated recitation of the "Thirteen Attributes of God," a list of these thirteen attributes of mercy that were revealed to Moses after the sin of the golden calf (Ex 34:6-7): Ha-shem (a name for God) [1], Ha-shem [2], God [3], merciful [4], and gracious [5], long-suffering [6], abundant in goodness [7] and truth [8], keeping mercy unto the thousandth generation [9], forgiving iniquity [10] and transgression [11] and sin [12], who cleanses [13]. Why is "Ha-shem" listed twice as an attribute? And why are three of these "attributes" Names of God? Different names of God connote different characteristics of God. The four-letter Name of God (rendered here as "Ha-shem") is the Name used when God is exhibiting characteristics of mercy, and the Talmud explains that this dual usage indicates that God is merciful before a person sins, but is also merciful after a person sins. The third attribute is a different Name of God that is used when God acts in His capacity as the almighty ruler of nature and the universe.

Shabbat

For six days you may perform melachah (work), but the seventh day is a complete Sabbath, holy to God ... it is an eternal sign that in six days, God made heaven and earth, and on the seventh day God rested and was refreshed. -Exodus 31:15-17

The Sabbath (or Shabbat, as it is called in Hebrew) is one of the best known and least understood of all Jewish observances. People who do not observe Shabbat think of it as a day filled with stifling restrictions, or as a day of prayer like the Christian Sabbath. But to those who observe Shabbat, it is a precious gift from God, a day of great joy eagerly awaited throughout the week, a time when we can set aside all of our weekday concerns and devote ourselves to higher pursuits. In Jewish literature, poetry and music, Shabbat is described as a bride or queen, as in the popular Shabbat hymn Lecha Dodi Likrat Kallah (come, my beloved, to meet the [Sabbath] bride). It is said "more than Israel has kept Shabbat, Shabbat has kept Israel."

Shabbat is the most important ritual observance in Judaism. It is the only ritual observance instituted in the Ten Commandments. It is also the most important special day, even more important than Yom Kippur. This is clear from the fact that more aliyot (opportunities for congregants to be called up to the Torah) are given on Shabbat than on any other day.

Shabbat is primarily a day of rest and spiritual enrichment. The word "Shabbat" comes from the root Shin-Beit-Tav, meaning to cease, to end, or to rest.

Shabbat is not specifically a day of prayer. Although we do pray on Shabbat, and spend a substantial amount of time in synagogue praying, prayer is not what distinguishes Shabbat from the rest of the week. Observant Jews pray every day, three times a day. To say that Shabbat is a day of prayer is no more accurate than to say that Shabbat is a day of feasting: we eat every day, but on Shabbat, we eat more elaborately and in a more leisurely fashion. The same can be said of prayer on Shabbat.

In modern America, we take the five-day work-week so much for granted that we forget what a radical concept a day of rest was in ancient times. The weekly day of rest has no parallel in any other ancient civilization. In ancient times, leisure was for the wealthy and the ruling classes only, never for the serving or laboring classes. In addition, the very idea of rest each week was unimaginable. The Greeks thought Jews were lazy because we insisted on having a "holiday" every seventh day.

Shabbat involves two interrelated commandments: to remember (zakhor) Shabbat, and to observe (shamor) Shabbat, which is why we light two candles at the beginning of Shabbat.

Shacharit

Observant Jews daven (pray) in formal worship services three times a day, every day: at evening (Ma'ariv), in the morning (Shacharit), and in the afternoon (Minchah). Daily prayers are collected in a book called a siddur, which derives from the Hebrew root meaning "order," because the siddur shows the order of prayers. It is the same root as the word seder, which refers to the Passover home service.

Shalach Manos (Yiddish), Mishloach Manot (Hebrew)

The Book of Esther prescribes "the sending of portions one man to another, and gifts to the poor" (9:22). Over time, this mitzvah has become one of the most prominent features of the celebration of Purim. According to the Halakha, each Jew over the age of bar mitzvah or bat mitzvah must send two different, ready made foods to one friend, and two charitable donations (either money or food) to two poor people, to fulfill these two mitzvot. The gifts to friends are called shalach manos or mishloach manot ("sending of portions"), and often include wine and pastries; alternately, sweets, snacks, salads or any foodstuff qualifies.

Although the sending of mishloach manot is technically limited to one gift for one friend, for some the custom has evolved into a major gift-giving event. Families often prepare dozens of homemade and store-bought food baskets to deliver to friends, neighbors, and relatives on Purim day.

Impressive baskets are also delivered to children's teachers, school principals, parents' bosses, doctors, and other service personnel with whom they have regular dealings throughout the year. This evolved custom has been a topic of debate among Rabbinic authorities of late, due to the fact that the verse in the Megillah only mentions the sending of portions one man to 'another', which indicates one gift (consisting of 2 items) to only one man, while the verse clearly mentions " gifts to 'the poor'", which has been interpreted by halakha as requiring giving gifts to more than one person. This difference is to point out the importance of giving charity. Historically, the custom regarding giving mishloach manot was that during the day when people would be going to one another's seudah, they simply brought along two ready-made foods, because the person at whose house they were eating their seudah often did not have enough food, thus fulfilling their own obligation of mishloach manot. There is a misconception that mishloach manot must contain two different items of food that each requires a different blessing to be said over it. In reality, two foods suffice even if they both require the same blessing.

Shemoneh Esrei

The Amidah ("Standing [Prayer]"), also called the Shemoneh Esrei ("The Eighteen [Blessings]"), is the central prayer of the Jewish liturgy. As Judaism's prayer par excellence, the Amidah is often designated simply as Tefillah ("Prayer") in Rabbinic literature. Observant Jews recite the Amidah each morning, afternoon, and evening at each prayer service of the day. The Amidah is also the center of the Mussaf ("Additional") service, which is recited on Shabbat (Jewish Sabbath), Rosh Chodesh (New Moon), and Festivals, generally after the morning Torah reading.

The weekday Amidah consists of 19 blessings, though it originally had 18; hence the name "Shemoneh Esrei". The first three blessings and the last three constitute the permanent stock, so to speak, by framing the Amidah of every service. The middle thirteen weekday blessings are replaced on Shabbat, New Moons, and holidays by a blessing specific to the occasion, for seven total blessings.

Shofar

The shofar is a ram's horn which is blown somewhat like a trumpet. One of the most important observances of this holiday is hearing the sounding of the shofar in the synagogue. A total of 100 notes are sounded each day. There are four different types of shofar notes: tekiah, a 3 second sustained note; shevarim, three 1-second notes rising in tone, teruah, a series of short, staccato notes extending over a period of about 3 seconds; and tekiah gedolah (literally, "big tekiah"), the final blast in a set, which lasts (I think) 10 seconds minimum. The Bible gives no specific reason for this practice. One that has been suggested is that the shofar's sound is a call to repentance. Traditionally, the shofar is not blown if the holiday falls on Shabbat.

Shulchan Arukh

In the middle ages, there were several attempts to create definitive codes of Jewish law. The best-known of these codes are Rambam's Mishneh Torah and Joseph Caro's Shulchan Arukh. In their own time, these works were very controversial, because they did not identify the Torah or Talmudic basis for their opinions and generally ignored conflicting opinions. There was concern that such works would discourage Jews from studying the primary sources: Torah and Talmud. Today, however, these sources are well-respected. In fact, the Shulchan Arukh is often treated as a primary source.

Stones on Graves

It is customary in some Jewish communities to place small stones or rocks on a gravesite. There are two primary explanations of this custom: 1) it's a like leaving a calling card for the dead person; or 2) it was a substitute for a tombstone in areas where tombstones tended to get desecrated.

Sukkah

During the holiday of Sukkot, we are commanded to dwell in temporary shelters, as our ancestors did in the wilderness. The temporary shelter is referred to as a sukkah (which is the singular form of the plural word "sukkot"). Like the word sukkot, it can be pronounced like Sue-KAH, to rhyme with Book-a.

The sukkah is great fun for the children. Building the sukkah each year satisfies the common childhood fantasy of building a fort, and dwelling in the sukkah satisfies a child's desire to camp out in the backyard. The commandment to "dwell" in a sukkah can be fulfilled by simply eating all of one's meals there; however, if the weather, climate, and one's health permit, one should spend as much time in the sukkah as possible, including sleeping in it.

A sukkah must have at least two and a half walls covered with a material that will not blow away in the wind. Why two and a half walls? Look at the Hebrew letters in the word "sukkah"  One letter has four sides, one has three sides and one has two and a half sides. The "walls" of the sukkah do not have to be solid; canvas covering tied or nailed down is acceptable and quite common in the United States. A sukkah may be any size, so long as it is large enough for you to fulfill the commandment of dwelling in it. The roof of the sukkah must be made of material referred to as sekhakh (literally, covering). To fulfill the commandment, sekhakh must be something that grew from the ground and was cut off, such as tree branches, corn stalks, bamboo reeds, sticks, or two-by-fours. Sekhakh must be left loose, not tied together or tied down. Sekhakh must be placed sparsely enough that rain can get in, and preferably sparsely enough that the stars can be seen, but not so sparsely that more than ten inches is open at any point or that there is more light than shade. The sekhakh must be put on last. Note: You may put a water-proof cover over the top of the sukkah when it is raining to protect the contents of the sukkah, but you cannot use it as a sukkah while it is covered and you must remove the cover to fulfill the mitzvah of dwelling in a sukkah.

It is common practice, and highly commendable, to decorate the sukkah. In the northeastern United States, Jews commonly hang dried squash and corn in the sukkah to decorate it, because these vegetables are readily available at that time for the American holidays of Halloween and Thanksgiving. Many families hang artwork drawn by the children on the walls. Building and decorating a sukkah is a fun family project, much like decorating the Christmas tree is for Christians. It is a sad commentary on modern American Judaism that most of the assimilated Jews who complain about being deprived of the fun of having and decorating a Christmas tree have never even heard of Sukkot.

Many Americans, upon seeing a decorated sukkah for the first time, remark on how much the sukkah (and the holiday generally) reminds them of Thanksgiving. This may not be entirely coincidental: it has been suggested that our American pilgrims, who originated the Thanksgiving holiday, borrowed the idea from Sukkot. The pilgrims were deeply religious people. When they were trying to find a way to express their thanks for their survival and for the harvest, they looked to the Bible for an appropriate way of celebrating and found Sukkot.

Tallit (“Prayer shawl”)

The Torah commands us to wear tzitzit (fringes) at the corners of our garments as a reminder of the mitzvot. Num. 15:37-41. There is a complex procedure for tying the knots of the tzitzit, filled with religious and numerological significance.

The mitzvah to wear tzitzit only applies to four-cornered garments, which were common in biblical times but are not common anymore. To fulfill this mitzvah, adults wear a four-cornered shawl called a tallit during morning services, along with the tefillin. A blessing is recited when you put on the tallit.

Strictly observant Jewish men commonly wear a special four-cornered garment, similar to a poncho, called a tallit katan ("little tallit"), so that they will have the opportunity to fulfill this important mitzvah all day long. The tallit katan is worn under the shirt, with the tzitzit hanging out so they can be seen.

There is no particular religious significance to the tallit (shawl) itself, other than the fact that it holds the tzitzit (fringes) on its corners. There are also very few religious requirements with regard to the design of the tallit. The tallit must be long enough to be worn over the shoulders (as a shawl), not just around the neck (as a scarf), to fulfill the requirement that the tzitzit be on a "garment." It may be made of any material, but must not be made of a combination of wool and linen, because that combination is forbidden on any clothing. (Lev. 19:19; Deut. 22:11). Most tallitot are white with navy or black stripes along the shorter ends. They also commonly have an artistic motif of some kind along the top long end (the part that goes against your neck). This motif is referred to as an atarah (crown). There is no particular religious significance to the atarah; it simply tells you which end is up! It is quite common, however, to write the words of the blessing for putting on the tallit on the atarah, so you can read the blessing while you are putting the tallit on.

If a blessing is written on your tallit, you should be careful not to bring the tallit into the bathroom with you! Sacred writings should not be brought into the bathroom. For this reason, many synagogues have a tallit rack outside of the bathroom. Conversely, if you see a room in a synagogue with a sign that tells you to remove your tallit before entering, you can safely assume that the room is a bathroom!

The Talmud (“Oral Torah”)

In addition to the written scriptures we have an "Oral Torah," a tradition explaining what the above scriptures mean and how to interpret them and apply the Laws. Orthodox Jews believe God taught the Oral Torah to Moses, and he taught it to others, down to the present day. This tradition was maintained only in oral form until about the 2nd century C.E., when the oral law was compiled and written down in a document called the Mishnah.

Over the next few centuries, additional commentaries elaborating on the Mishnah were written down in Jerusalem and Babylon. These additional commentaries are known as the Gemara. The Gemara and the Mishnah together are known as the Talmud. This was completed around the 9th century C.E.

There are actually two Talmuds: the Jerusalem Talmud and the Babylonian Talmud. The Babylonian Talmud is more comprehensive, and is the one most people mean if they just say "the Talmud" without specifying which one.

There have been additional commentaries on the Talmud by such noted Jewish scholars as Rashi and Rambam. Adin Steinsaltz is currently preparing a new edition of the Talmud, with his own commentary supplementing the Mishnah, Gemara, and Rashi commentaries.

The Talmud is not easy to read. There are often gaps in the reasoning where it is assumed that you already know what they are talking about, and concepts are often expressed in a sort of shorthand. Biblical verses that support a teaching are often referenced by only two or three words. The Talmud preserves a variety of views on every issue, and does not always clearly identify which view is the accepted one.

The Mishnah is divided into six sections called sedarim (in English, orders). Each seder contains one or more divisions called masekhtot (in English, tractates). There are 63 masekhtot in the Mishnah. Approximately half of these masekhtot have been addressed in the Talmud. Although these divisions seem to indicate subject matter, it is important to note that the Mishnah and the Talmud engage in quite a bit of free-association, thus widely diverse subjects may be discussed in a seder or masekhtah. Below is the division of the Mishnah into sedarim and masekhtot:

    * Zera'im (Seeds), dealing with agricultural laws

    * Mo'ed (Festival), dealing with Shabbat and festivals

    * Nashim (Women), dealing with marriage, divorce and contracts

    * Nezikin (Damages), dealing with tort laws and other financial laws

    * Kodashim (Holy Things), dealing with sacrifices and the Temple

    * Toharot (Purities), dealing with laws of ritual purity and impurity

In recent times, many observant Jews have taken up the practice of studying a page of Talmud every day. This practice, referred to as daf yomi, was started at the First International Congress of the Agudath Yisrael World Movement in August, 1923. Rav Meir Shapiro, the rav of Lublin, Poland, proposed uniting people worldwide through the daily study of a page of Talmud. Daf Yomi is currently in its 11th cycle.

Tanakh (“Written Torah”)

See Torah

Tashlikh

A popular practice on Rosh Hashanah is Tashlikh ("casting off"). We walk to flowing water, such as a creek or river, on the afternoon of the first day and empty our pockets into the river, symbolically casting off our sins. Small pieces of bread are commonly put in the pocket to cast off. This practice is not discussed in the Bible, but is a long-standing custom. Tashlikh is normally observed on the afternoon of the first day, before afternoon services. When the first day occurs on Shabbat, many synagogues observe Tashlikh on Sunday afternoon, to avoid carrying (the bread) on Shabbat.

Tefillah (“Jewish services”)

Tefillah are the communal prayer recitations which form part of the observance of Judaism. These prayers, often with instructions and commentary, are found in the siddur, the traditional Jewish prayer book.

Tefillin

The Shema also commands us to bind the words to our hands and between our eyes. We do this by "laying tefillin," that is, by binding to our arms and foreheads leather pouches containing scrolls of Torah passages.

Like the mezuzah, tefillin are meant to remind us of God's mitzvot. At weekday morning services, one case is tied to the arm, with the scrolls at the biceps and leather straps extending down the arm to the hand, then another case is tied to the head, with the case on the forehead and the straps hanging down over the shoulders. Appropriate blessings are recited during this process. The tefillin are removed at the conclusion of the morning services.

Like the scrolls in a mezuzah, the scrolls in tefillin must be hand-written in a special style of writing.

Torah

The word "Torah" is a tricky one, because it can mean different things in different contexts. In its most limited sense, "Torah" refers to the Five Books of Moses: Genesis, Exodus, Leviticus, Numbers and Deuteronomy. But the word "torah" can also be used to refer to the entire Jewish bible (the body of scripture known to non-Jews as the Old Testament and to Jews as the Tanakh or Written Torah), or in its broadest sense, to the whole body of Jewish law and teachings.

To Jews, there is no "Old Testament." The books that Christians call the New Testament are not part of Jewish scripture. The so-called Old Testament is known to us as Written Torah or the Tanakh.

This is a list of the books of Written Torah, in the order in which they appear in Jewish translations, with the Hebrew name of the book, a translation of the Hebrew name (where it is not the same as the English name), and English names of the books (where it is not the same as the Hebrew name). The Hebrew names of the first five books are derived from the first few words of the book. The text of each book is more or less the same in Jewish translations as what you see in Christian bibles, although there are some occasional, slight differences in the numbering of verses and there are some significant differences in the translations.

TORAH (The Law):

    * Bereishith (In the beginning...) (Genesis)

    * Shemoth (The names...) (Exodus)

    * Vayiqra (And He called...) (Leviticus)

    * Bamidbar (In the wilderness...) (Numbers)

    * Devarim (The words...) (Deuteronomy)

NEVI'IM (The Prophets):

    * Yehoshua (Joshua)

    * Shoftim (Judges)

    * Shmuel (I &II Samuel)

    * Melakhim (I & II Kings)

    * Yeshayah (Isaiah)

    * Yirmyah (Jeremiah)

    * Yechezqel (Ezekiel)

    * The Twelve (treated as one book)

          o Hoshea (Hosea)

          o Yoel (Joel)

          o Amos

          o Ovadyah (Obadiah)

          o Yonah (Jonah)

          o Mikhah (Micah)

          o Nachum

          o Chavaqquq (Habbakkuk)

          o Tzefanyah (Zephaniah)

          o Chaggai

          o Zekharyah (Zechariah)

          o Malakhi

KETHUVIM (The Writings):

    * Tehillim (Psalms)

    * Mishlei (Proverbs)

    * Iyov (Job)

    * Shir Ha-Shirim (Song of Songs)

    * Ruth

    * Eikhah (Lamentations)

    * Qoheleth (the author's name) (Ecclesiastes)

    * Esther

    * Daniel

    * Ezra & Nechemyah (Nehemiah) (treated as one book)

    * Divrei Ha-Yamim (The words of the days) (I and II Chronicles)

Written Torah is often referred to as the Tanakh, which is an acrostic of Torah, Nevi'im and Ketuvim.

The scriptures that we use in services are written on parchment scrolls. They are always hand-written, in attractive Hebrew calligraphy with "crowns" (crows-foot-like marks coming up from the upper points) on many of the letters. This style of writing is known as STA"M (an abbreviation for "Sifrei Torah, Tefillin and Mezuzot," which is where you will see that style of writing).

The Torah scrolls that we read from in synagogue are unpointed text, with no vowels or musical notes, so the ability to read a passage from a scroll is a valuable skill, and usually requires substantial advance preparation .

Trope: Cantillation

The distinctive melodies used for chanting readings from the Torah and Haftarah.

Tzedakah (“Righteous Giving”)

Traditional Jews give at least ten percent of their income to charity. Traditional Jewish homes commonly have a pushke, a box for collecting coins for the poor, and coins are routinely placed in the box. Jewish youths are continually going from door to door collecting for various worthy causes. A standard mourner's prayer includes a statement that the mourner will make a donation to charity in memory of the deceased. In many ways, charitable donation has taken the place of animal sacrifice in Jewish life: giving to charity is an almost instinctive Jewish response to express thanks to God, to ask forgiveness from God, or to request a favor from God. According to Jewish tradition, the spiritual benefit of giving to the poor is so great that a beggar actually does the giver a favor by giving a person the opportunity to perform tzedakah.

Business Week's 2006 list of The 50 Most Generous Philanthropists includes at least 15 Jews. In other words, Jews, who are only about 2% of the American population, are 30% of America's most generous donors. Similarly, a 2003 study (reported in the Jewish Journal) found that 24.5% of all "mega-donors" (people who donate more than $10 million a year to charity) are Jewish.

"Tzedakah" is the Hebrew word for the acts that we call "charity" in English: giving aid, assistance and money to the poor and needy or to other worthy causes. However, the nature of tzedakah is very different from the idea of charity. The word "charity" suggests benevolence and generosity, a magnanimous act by the wealthy and powerful for the benefit of the poor and needy. The word "tzedakah" is derived from the Hebrew root Tzadei-Dalet-Qof, meaning righteousness, justice or fairness. In Judaism, giving to the poor is not viewed as a generous, magnanimous act; it is simply an act of justice and righteousness, the performance of a duty, giving the poor their due.

Giving to the poor is an obligation in Judaism, a duty that cannot be forsaken even by those who are themselves in need. Some sages have said that tzedakah is the highest of all commandments, equal to all of them combined, and that a person who does not perform tzedakah is equivalent to an idol worshipper. This is probably hyperbole, but it illustrates the importance of tzedakah in Jewish thought. Tzedakah is one of the three acts that gain us forgiveness from our sins. The High Holiday liturgy repeatedly states that God has inscribed a judgment against all who have sinned, but teshuvah (repentance), tefilah (prayer) and tzedakah can alleviate the decree.

The obligation to perform tzedakah can be fulfilled by giving money to the poor, to health care institutions, to synagogues or to educational institutions. It can also be fulfilled by supporting your children beyond the age when you are legally required to, or supporting your parents in their old age. The obligation includes giving to both Jews and gentiles; contrary to popular belief, Jews do not just "take care of our own." Quite the contrary, a study reported in the Jewish Journal indicated that Jewish "mega-donors" (who give more than $10 million a year to charity) found that only 6% of their mega-dollars went to specifically Jewish causes.

Judaism acknowledges that many people who ask for charity have no genuine need. In fact, the Talmud suggests that this is a good thing: if all people who asked for charity were in genuine need, we would be subject to punishment (from God) for refusing anyone who asked. The existence of frauds diminishes our liability for failing to give to all who ask, because we have some legitimate basis for doubting the beggar's sincerity. It is permissible to investigate the legitimacy of a charity before donating to it.

We have an obligation to avoid becoming in need of tzedakah. A person should take any work that is available, even if he thinks it is beneath his dignity, to avoid becoming a public charge.

However, if a person is truly in need and has no way to obtain money on his own he should not feel embarrassed to accept tzedakah. No person should feel too proud to take money from others. In fact, it is considered a transgression to refuse tzedakah. One source says that to make yourself suffer by refusing to accept tzedakah is equivalent to shedding your own blood.

Certain kinds of tzedakah are considered more meritorious than others. The Talmud describes these different levels of tzedakah, and Rambam organized them into a list. The levels of charity, from the least meritorious to the most meritorious, are:

1. Giving begrudgingly
2. Giving less that you should, but giving it cheerfully.
3. Giving after being asked
4. Giving before being asked
5. Giving when you do not know the recipient's identity, but the recipient knows your identity
6. Giving when you know the recipient's identity, but the recipient doesn't know your identity
7. Giving when neither party knows the other's identity
8. Enabling the recipient to become self-reliant

Tzitzit (TZIT-sit)

Fringes attached to the corners of garments as a reminder of the commandments. For more information refer the the definition for Tallit.

Yad (“Hand”)

The yad is used to follow the text while reading from the Torah. You are not supposed to touch the parchment on these scrolls; some say because they are too holy; some say because the parchment, made from animal skins, is a source of ritual defilement; others say because your fingers' sweat has acids that will damage the parchment over time. "Yad" means "hand" in Hebrew, and the pointer usually is in the shape of a hand with a pointing index finger.

Yarmulke (YAH-mi-kuh)

From Tartar "skullcap," or from Aramaic "Yirei Malka" (fear of the King). The skullcap head covering worn by Jews during services, and by some Jews at all times. Refer to the definition of Kippah for more information.

Yahrzeit (YAHR-tsahyt)

Yiddish: lit. anniversary. The anniversary of the death of a close relative. Every year, on the anniversary of the death, family members observe the deceased's Yahrzeit. On the Yahrzeit, the mourners recite Kaddish and take an aliyah (bless the Torah reading) in synagogue if possible, and all mourners light a candle in honor of the decedent that burns for 24 hours.

Yom Ha-Atzma'ut (“Israel Independence Day”)

Marking the establishment of the modern state of Israel in 1948. It falls on the 5th of the Jewish lunar month Iyar, celebrating the declaration of the state of Israel by David Ben-Gurion in Tel Aviv on May 14, 1948, and the end of the British Mandate of Palestine.

It is always preceded by Yom Hazikaron, the Israel fallen soldiers Remembrance Day on the 4th of Iyar.

An official ceremony is held every year on Mount Herzl on the eve of Yom Ha'atzmaut. The ceremony includes a speech by the speaker of the Knesset (the Israeli Parliament), a dramatic presentation, a ritual march of soldiers carrying the Flag of Israel, forming elaborate structures (such as a Menorah, Magen David and a number which represents the age of Israel) and the lighting of twelve beacons (each for every one of the Tribes of Israel). Every year a dozen Israeli citizens, who made a significant contribution in a selected area, are invited to light the beacons.

Yom Ha-Shoah (“Holocaust Remembrance Day”)

This holiday occurs on the 27th of Nissan. "Shoah" is the Hebrew word for the Holocaust. This is a memorial day for those who died in the Holocaust. Yom HaShoah was inaugurated in 1959, anchored in a law signed by the Prime Minister of Israel David Ben-Gurion and the President of Israel Yitzhak Ben-Zvi.

The original proposal was to hold Yom Hashoah on the 15th of Nisan, the anniversary of the Warsaw ghetto uprising (April 19, 1943), but this was problematic because the 15th of Nissan is the first day of Pesach (Passover). The date was moved to the 27th of Nisan, which is eight days before Yom Ha'atzma'ut, or Israeli Independence Day.

On the eve of Yom HaShoah in Israel, there is a state ceremony at Yad Vashem, the Holocaust Martyrs' and Heroes Authority. At 10:00am on Yom HaShoah, throughout Israel, air-raid sirens are sounded for two minutes. During this time, people stop what they are doing and stand at attention; cars stop, even on the highways; and the whole country comes to a standstill as people pay silent tribute to the dead. On the eve of Yom HaShoah and the day itself, places of public entertainment are closed by law. Israeli television airs Holocaust documentaries and Holocaust-related talk shows, and low-key Hebrew and Yiddish songs are played on the radio. Flags on public buildings are flown at half mast.

Those Jews in the Diaspora who observe Yom HaShoah may observe it within the synagogue, as well as in the broader Jewish community. Commemorations range from synagogue services to communal vigils and educational programs. Many Yom HaShoah programs feature a talk by a Holocaust survivor, recitation of appropriate psalms, songs and readings, or viewing of a Holocaust-themed film. Some communities choose to emphasize the depth of loss that Jews experienced in the Holocaust by reading the names of Holocaust victims one after another – dramatizing the unfathomable notion of six million deaths. Many Jewish schools also hold Holocaust-related educational programs on, or around, Yom HaShoah.

Also during this day, tens of thousands of Israeli high-school students, and thousands of Jews from around the world, hold a memorial service in Auschwitz, in what has become known as "The March of the Living," in defiance of the Holocaust Death Marches.

Yom Ha-Zikkaron (“Israeli Memorial Day”)

Yom Hazikaron is observed on the 4th day of the month of Iyar of the Hebrew calendar, always preceding the next day's celebrations of Israel Independence Day, Yom Ha-Atzma'ut, on the 5th day of Iyar, the anniversary of the Proclamation of the State of Israel in 1948. Both days may be moved one day or two earlier (the 3rd and 4th, or the 2nd and 3rd, of Iyar) if either the 4th or the 5th happens to occur on a Saturday, the Shabbat. Similarly, both days are moved one day later if Yom Hazikaron would fall out on Sunday.

This holiday honors veterans and fallen military personnel of the Israel Defense Forces and other israeli security services who died in the modern Arab Israeli conflict, as well as fallen members of the jewish brigade, and of the various paramilitary organization of the Yishuv , such as the Haganah and Irgun, who died before the establishment of Israel (starting from 1860, when Mishkenot Sha'ananim, the first modern Jewish settlement outside the walls of the Old City of Jerusalem, was built). Yom Hazikaron also commemorates civilians murdered by acts of terror. As of Yom Hazikaron 2007 Israel honors the memory of 22,305 people who were killed in the line of duty (including non combat related deaths during military service), an addition of 233 since 2006, and 1,635 civilian terror victims.

The day includes many national ceremonies for fallen soldiers in which senior public officials and military officers are present. The day opens the preceding evening at 20:00 (8:00 pm), given that in the Hebrew calendar system days begin at sunset, with a one-minute siren during which most Israelis stand in silence, commemorating the fallen and showing respect. Many national-religious (religious-Zionist) Jews say prayers for the souls of the fallen soldiers at this time as well. The official ceremony to mark the opening of the day takes place at the Western Wall, at which time the flag of Israel is lowered to half mast.

A two-minute siren is heard the following morning, at 11:00, which marks the opening of the official memorial ceremonies and private remembrance gathering which are held at each cemetery where soldiers are buried. The day officially draws to a close between 19:00 - 20:00 (7-8:00 p.m.) in the official ceremony of Israel Independence Day on Mount Herzl, when the flag of Israel is returned to full mast.

Scheduling the memorial day right before the independence day is intended to remind people of the price paid for independence and of what was achieved with the soldiers' sacrifice. This transition shows the importance of this day among Israelis,most of whom have served in the armed forces or have a connection with people who were killed during their military service.

Historically the date was chosen because during the first year of Israel's existence politicians were not able to agree on a date for a memorial day. As the year came to a close without a decision, the memorial day was celebrated on Israel's first independence day (1949), and the same arrangement was made the following year (1950). Celebrating the holidays together proved difficult (both logistically and emotionally), so in 1951, following the recommendation of a public commission, the memorial day was moved one day back. This arrangement was enacted as a law in 1963.

Certain sects of Haredi Jews do not attribute any specific significance to this day, however other Haredim serve in the armed forces and observe the memorial day.