Honoring the Sabbath day, known as Shabbat in Hebrew, is considered the most important observance in Judaism.

The order to celebrate Shabbat originates in the ten commandments handed down to Moses by God on Mount Sinai. The fourth commandment (Exodus 20: 8-11; Deuteronomy 5: 14-15), translated from Hebrew, reads “Remember [observe] the Sabbath day and keep it holy”.

For Jewish people, the celebration of Shabbat honors God for creating the world in six days and resting on the seventh day. Jews around the World celebrate the day of rest and relaxation in many ways, each according to how they interpret their religion.

Shabbat commences at sunset on Friday evening and ends on Saturday at Sunrise. The duration of Shabbat should be around 25 hours, and according to the Torah, Motzeh – the end of Shabbat – begins when there are three stars in the sky.

Much of the celebration around Shabbat involves dining. A lot of care and thought goes into planning and preparing not only the Shabbat meal but also the table that it will be served on.

Since Shabbat is the day of rest, preparations for begin for it towards the middle of the week, with the mother of the home usually involved in planning the menu, and if there will be a large number of guests for Shabbat, who will be preparing what to eat. Once that issue has been settled, the mother of the family will devote whatever time is needed to prepare the family home so that there is no need to cook or clean on Shabbat.

As the onset of Shabbat approaches, the mother of the family will light two candles which remain lit for the entire 25 hours of Shabbat. The Torah instructs that should any candle extinguish them for any reason, it cannot be relit. The reason for lighting candles on Shabbat is to create an atmosphere of “peace in the home” as the Torah scribes hoped that the extra lights would prevent the strife and contention of praying and eating in the dark could cause.

The role of lighting the Shabbat candles goes to the mother of the family. She will place them in a set of candlesticks, usually made from silver, and whilst lighting them will whisper a prayer for her family whilst waving her arms in a manner that is designed to beckon the Shabbat into her home.

In recent years, since the advent of electricity, electric lights are switched on before Shabbat and remain lit for the duration. The timer switch has made keeping the home lit less of a financial burden, with lights being switched on and off without the need to press a switch, which is forbidden under Jewish law during Shabbat. Despite all this progress, the tradition of having lit two candles at the Shabbat Table remains as strong as ever.

The Shabbat meal is undoubtedly the family gathering of the week. Because it is forbidden to travel on Shabbat, families tended to live in close proximity to one another as well as to their synagogue. This meant that families and friends could walk to each other houses as well as to and from the synagogue. Whether by accident or design, this fact meant that the Shabbat meal invariably signaled a fairly massive gathering of family members and friends, ready to sit down to pray, sing and enjoy a good meal together.

After returning from Synagogue the family positions themselves around the table, which is usually long and narrow. Before the meal can be served, Kiddush is recited, and wine sipped from a special Kiddush cup. At one time, the quality of wine served at the Shabbat table was very low level. However, in recent years, with the revival of interest in wine making in Israel, many fine kosher wines are now available, making the mitzvah if drinking wine at the Shabbat table a much more pleasant experience.

Another centerpiece of the table will be the traditional Challah bread served on Shabbat. The Challah bread, usually bedecked in a velvet or satin cover represents the manna that fell from heavens as the Jews wandered the deserts after the Exodus from slavery in Egypt. According to Torah, Manna did not fall on Shabbat instead the Jews received a double portion on Fridays to tide them over. Challot can be readily recognized by their traditional braided style.

After the Shabbat meal has been served and enjoyed, the family will enjoy signing a series of traditional songs that celebrate the Shabbat. The hearty singing can continue for hours will signal the end of the evening. Family and friends who live nearby will set off for home, and guests who have come from out of walking distance will settle down to pass the night.

Shabbat morning begins with a visit to Synagogue for prayers followed by another Kiddush. Before lunch, weather permitting, families usually take a stroll around their neighborhood, stopping to chat with friends and acquaintances, before wending their way home for Lunch.

Although it is never mentioned in the Torah, Shabbat has become synonymous with serving Cholent for lunch. Cholent is believed to have originated from the Ashkenazi Jews. In order to fully observe the rules of Shabbat, over the centuries it became tradition to prepare a kind of stew that could be cooked in advance, and retain its taste for almost a whole day. The Cholent is cooked in a large metal pot which is brought to boil on Friday before Shabbat. It is then kept warm on special hotplate or electric stove until it can be served at lunchtime.

Whilst Shabbat was meant to be a day of rest, reflection and prayer, as is the case with most of the Jewish festivals, it has also developed to become a celebration of family togetherness and enjoying good food, good wine and good company.

Despite the fact, that traditions and laws have become less stringent and many Liberal Rabbis have proclaimed that it is possible to operate light switches on Shabbat, and even drive a car, the sanctity of the special day has remained untarnished.

A long running tradition celebrated in Judaism is the practice of Tzedakah. A literal translation of the word Tzedakah to English is “righteousness” yet for most Jewish people it is equivalent to ”charity”.

Jewish people often give Tzedakah as a way to thank God, for example, after a loved has recovered from illness, survived an accident or simply to celebrate a happy occasion such as a birth in the family or a marriage. This act of giving is one of the greatest “mitzvahs” that can be performed in the Jewish faith.

The normal practice is to place any coins or low denomination notes into what was known in Jewish circles as a “pushke”. Initially pushkes were hand- made and fairly basic.

While pushkes have been part of the scenery in Jewish homes for thousands of years, the concept of Tzedakah gained special significance during the early twentieth century, and especially after the Second World War, with the foundation of the Jewish State in Eretz Israel. The various organizations and charities that were established to help the infant state get on its feet, put great effort in placing Tzedakah boxes in every home, as well as every site where Jewish people congregated so that they could contribute whatever they could to the fledgling state.

The Jewish National Fund produced tens of thousands of simple metal tins to gather contributions. These tins, painted in the bright colors of the Israeli flag and resplendent with the Star of David were distributed by a team of volunteers. The volunteers wasted little time and spared no effort in gathering contributions, sometimes on a daily basis. The collections from these  modern Tzedakah boxes, especially in North and South America, as well as the UK and Australia played, a significant part in helping the state survive in the early days of her foundation.

It is apt that it is written in the Torah that the first Tzedakah was used to gather donations to renovate the First Temple in Jerusalem which had fallen into a state of advanced disrepair. Donations were gathered in a large wooden chest with a hole bored through the top. This simple wooden chest was the forerunner of the Tzedakah box and it is apt that the foundation of the modern State of Israel was aided and assisted by the same principal of giving.

In the 21st century, there are many Jewish people who have the means to donate to charities and in considerable amounts. In the age in which we live, these sums are donated by grants to specific charities and authorities who in turn distribute the contributions to help the needy and infirm. This means of giving is less hands on, and might even be regarded as in-personal. For this reason, most people have a Tzedakah box of some sort in their home.

Tzedakah boxes have now become examples of modern and ancient art with the finest of coppersmiths, silversmiths or even wood or stone carvers producing exquisite designs and craftsmanship that are given pride of place in the family home.

On Friday night, when the Sabbath begins, the Kiddush ceremony is carried out before sitting down to the Sabbath meal.

Kiddush, literally meaning  ”sanctification”, is a blessing recited over wine or grape juice to sanctify the Shabbat or a Jewish holiday. The Torah refers to two requirements concerning Shabbat – to “keep it” and to “remember it” (shamor and zakhor). Jewish law therefore requires that Shabbat be observed in two respects. One must “keep it” by refraining from thirty-nine forbidden activities, and one must “remember it” by making special arrangements for the day, and specifically through the Kiddush ceremony.

Reciting Kiddush before the meal on the eve of Shabbat and Jewish holidays is thus regarded as a commandment from the Torah (as it is explained by the Oral Torah). Reciting Kiddush before the morning meal on Shabbat and holidays, however, is a requirement of rabbinic origin. Kiddush is not usually recited at the third meal on Shabbat, although Maimonides was of the opinion that wine should be drunk at this meal as well.

The term Kiddush is also used to refer to a ceremonial meal served at a synagogue following the recitation of Kiddush at the conclusion of services, in which refreshments are served. Traditionally, this often includes cake, crackers, and fish.

First, a cup of wine is filled and held in the hand by the person presiding, usually but not necessarily the father of the house, and the benediction over wine is recited. The Kiddush prayer is then recited:  “Blessed art Thou, O Lord our God, King of the universe, who hath hallowed us by Thy commandments and hast taken pleasure in us, and in love and favour hast given us Thy holy Sabbath as an inheritance, a memorial of the creation-that day being also the first day of the holy convocations, in remembrance of the departure from Egypt. For Thou hast chosen us and hallowed us above all nations, and in love and favour hast given us Thy holy Sabbath as an inheritance. Blessed art Thou, O Lord, who hallowest the Sabbath.”

As a prelude to the Kiddush, the verses of the creation narrative which speak of the Sabbath (Genesis 2: 1-3) are recited. After the drinking of the wine, the benediction over bread is recited and the family partakes of the Sabbath meal.

To honor the mitzvah of reciting Kiddush, a silver goblet is often used, although any cup can suffice if necessary. The cup must hold a revi’it of liquid (about 76.5 milliters,[citation needed] although some try to use double this amount). After the person reciting the Kiddush drinks from the wine, the rest of it is passed around the table or poured out into small cups for the other participants. Alternatively, wine is poured for each of the participants before Kiddush.

Before reciting Kiddush, the challah, which will be the next food item eaten in honor of the Shabbat or holiday, is first covered with a cloth. According to Halakha, the blessing over bread takes precedence to the blessing over wine. However, in the interests of beginning the meal with Kiddush, the challah is covered to “remove” it from the table (some do not have the challah on the table at all during Kiddush). Some interpret the covering of the challah allegorically, explaining that just as we go out of our way to protect an inanimate object (the bread) from being “insulted” (by the blessing over wine taking precedence), we should display the same sensitivity toward the feelings of other people. Some do not have the challah on the table at all during Kiddush.

After prayer services on the Shabbat or holiday morning, Kiddush is often recited in the synagogue’s social hall, although the participants do not intend to sit down to a full meal. Instead, cake or other light refreshments are served. Some only recite Kiddush when they are about the partake of the full morning meal.

In the absence of wine or grape juice, the Friday night Kiddush may also be recited over the challah; the blessing over bread is substituted for the blessing over wine. In that case, the ritual hand-washing normally performed prior to consuming the challah is done before the recitation of Kiddush. Some groups, including German Jews, follow this procedure even if wine is present. If there is only sufficient wine or grape juice for one kiddush, it should be used for the Friday night Kiddush.

In many synagogues, Kiddush is recited on Friday night at the end of services. This Kiddush is normally drunk by children under the age of Bar Mitzvah/Bat Mitzvah and does not take the place of the obligation to recite Kiddush at the Friday night meal. When recited in a synagogue, the first paragraph (Genesis 2:1-3) is omitted.

The donning of Tefillin represents for Jewish people probably the most sacred and important tie that binds them to their religion and God. They have been worn by Jews for thousands of years. In the early Talmudic times, they were worn all day. However in modern Judaism they are only worn during morning prayers.

The Tefillin consists of two cube-shaped leather boxes – one worn on the head and the other on the arm. Tefillin have leather straps that are fixed to them to allow them to be wound around the head and the arm. The tefillin’s black boxes are known in Hebrew as batim or ‘houses’ in English. The boxes contain four Pentateuch passages.

According to the Torah, Tefillin are worn to remind Jews that God brought the children of Israel out of Egypt.

Requirements for a Kosher Tefillin

The writing inside the boxes must be kosher and follow the finer points of Jewish law, particularly as relating to kashrut. Great importance is placed on ensuring that the black leather straps of the Tefillin are made from the hide of kosher animals. In order to retain the tefillin’s kashrut, the written passages inside the boxes must be examined by a scribe at least once every three years to ensure that it contains no broken letters or that the parchment is wholly intact.

The Torah lays down several requirements that a set of tefillin must be produced according to, in order for them to be regarded as kosher. They run as follows:

•  The scrolls must be made of parchment and written with ink.
•  The tefillin boxes as well as their stitches must be perfectly square shaped.
•  The Hebrew letter shin must be embossed on the right and left side of the head-tefillin
•  The scrolls must be wrapped in a strip of cloth.
•  The scrolls bound with kosher animal hair.
•  The stitching must be kosher animal sinew.
•  A “passageway” must be made for the strap to pass through.
•  The straps must be black and should be knotted in the form of the Hebrew letter dalet.

Each of the tefillin contain the same four passages, which are hand written in Hebrew. In the teffilin worn on the prayers hand or forearm to be more exact, all four passages are inserted into the black box, which has no compartments. In the tefillin worn on the forehead, there are actually four compartments, one for each of the passages.

The four Torah passages contained in the tefillin are:

•  Exodus 13: 1-10; 2.
•  Exodus 13: 11-16; 3.
•  Deuteronomy 6: 4-9; 4.
•  Deuteronomy 11: 12-21.

How To Wear The Tefillin 

As is prescribed in the Torah, the procedure for donning tefillin has to be very strictly adhered to. First of all the teffilin to be worn on the hand should be removed from the special bag or purse where they are stored. They should be wrapped around the arm seven times while the wearer recites the prayer ‘Blessed art Thou, O Lord our God, King of the universe, who hast hallowed us by Thy commandments, and hast commanded us to put on the tefillin.’

The next stage is that the head tefillin be then taken out of the bag, placed on the head, while the next prayer is recited: ‘Blessed art Thou, O Lord our God, King of the universe, who hast hallowed us by Thy commandments and hast given us command concerning the precept of tefillin.’

Only when the prayer is completed can the wearer begin to tighten the straps around his head so that they cube or bayit is situated in the middle of the prayer’s forehead, and just below the hairline.

Lastly the wearer wraps the strap of the hand tefillin three times around their middle finger while the following verse is recited: ‘And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgement, and in loving-kindness, and in mercy: I will even betroth thee unto me in faithfulness: and thou shalt know the Lord.’

The Tefillin in Society

From the earliest periods of Judaism, the passages contained within the Tefillin were learned and studied by Torah scholars, and the significance of wearing these boxes on their head and their arm were explained to all Jewish males and females upon their coming of age. Every Jewish male who celebrates a Bar mitzvah will have been called upon to don their Tefillin for the very first time

In modern Judaism, men wear their tefillin for morning prayers wherever they happen to be. In Israel, for example, there can be no more moving scene than a group of soldiers praying around their tank as the sun rises, reminding us all that Jewish tradition endures all and will continue to do so for time immemorial.

Passover, otherwise known as the spring festival, celebrates the exodus of the Jewish people from captivity and slavery by the Egyptians. According to Jewish law, Passover begins on 15 Nisan, lasting for seven days in Israel and eight for Jews living in the Diaspora.The literal translation for Passover or Pesach in Hebrew derives from when God when slewing the first-born (Exodus 12: 23) as the last of the eight curses imposed upon the Egyptians to passed over the houses of the children of Israel. In modern times, within the Diaspora, the festival came to be known as Passover, although many Jews refer to the festival as the Hag Ha-Matzot, meaning ‘the Festival of Unleavened Bread’.

This is what typifies Passover for most Jews, the fact that eating leavened bread (hametz) is forbidden, and eating only unleavened bread (matzah) is allowed during the entire duration of the festival. (Exodus 23: 15; Leviticus 23: 6; Deuteronomy 16: 16).

As part of Halakhich law, on the night before Passover begins (14 Nisan), every Jewish home must be thoroughly searched and any hametz removed from the house. Many observant Jews observe the tradition of carrying out a last minute token search for hametz using a candle and feather to brush away any last crumbs that may have been overlooked. A prayer is then offered declaring any hametz that may have been overlooked be rendered void.

In modern Israel, it has become common practice for a non-Jewish person to make a ritual purchase of all hametz stored in the country’s warehouses, as Israel imports all her wheat. At the end of the festival, the hametz is sold back to the country, at a token profit.

Preparing of matzah must be carried out under the rules of kashrut and under the strictest of supervision. In Israel, there are many specialist bakeries that produce only Matzot, as they keep all year round. Special care is required to be taken, whilst the dough is being kneaded and whilst it is being baked. The supervisory ritual, known as shemirah is to prevent the dough from fermenting so that it doesn’t rise. As is the case with many other aspects of Judaism, there are arguments as to what stage the shemirah should begin.

The fact is that many find eating matzah hard to bear and desist from eating bread altogether for the duration of Passover, apart from a single piece that is obliged to be eaten during the Li’l Haseder (Seder night) ritual which takes place on the first night of Passover. Jewish people in the Diaspora hold two Seders, on the first and second nights of Passover.

Passover is one of the most enjoyable, family orientated festivals in the Jewish religion and celebrating Seder together with families and friends is the highlight of their religious year.

Seder in Hebrew means order, and when used to describe the service and festive meal held on the first (and second) nights of Passover, maintaining the order or sequence of events holds great significance. A special prayer book known as the Haggadah acts as a program for the evening, laying out in considerable detail the order of the event as they are supposed to happen.

A literal translation for the word Haggadah is “telling” ‘, and indeed, the Haggadah tells the story of the Jews coming out of Egypt and their need to pass on the story of their Exodus into the desert and their subsequent freedom for generations to come.

Interestingly, despite the fact that the Talmud mentions the story of the Exodus, no formal Haggadah was printed for thousands of years. Today the Haggadah exists in around 2,000 formats containing not only specific instructions on how the Seder table be laid out as well as how the service be conducted.

Most importantly, the Seder table should be bedecked with a white tablecloth, on which should be placed the various artifacts that are the focal points of the service. First of all, a set of candlesticks with lit candles lit should be placed on the table, beside the Seder plate. The Seder plate is where all the foods that need to be eaten during the service should be placed, each with their own special significance. These are:

• Matzot: Unleavened bread, three in number, representing that when the Jews went out of Egypt, they had no time to wait for their bread dough to rise. The Matzot are placed on a special plate and covered with a specially embroidered Matzah cover.
• Maror: These are bitter herbs, representing the bitter and tough lives of the Hebrew slaves.
• Charoset: This is a paste made from apples, almonds and wine, to remind Jews of the mortar used to build the Pyramids with a sweet taste to represent the sweetness of freedom.
• Salt Water: This represents the tears of the oppressed Hebrews.
• Parsley: To dip in the salt water.
• A Roasted Bone: This is to represent the Paschal lamb that was slaughtered during the days of the Temple when Passover was first celebrated.
• A Roasted Egg: This represents a reminder of the festival offering

Once the father of the Seder has inspected the table and made sure that all is in order, then the Seder can begin.

First of all Kiddush (benediction) over the first cup of wine is taken. Anyone at the table, who has passed the age of bar mitzvah, is allowed to drink wine at the Seder table.

The next stage is to break the middle slice of Matzah into two parts, with one half being set aside as the afikoman (dessert). The parsley on the Seder plate is then dipped into the bowl of salt water and passed around by the “Ab Haseder” (father of the Seder) to be eaten.

The next stage is when the youngest person at the table (who has been Bar mitzvah) is allowed to ask the “Four Questions” Usually this segment of the service is treated very lightly, with the person who has been given the task of asking these questions suffering from stage fright and being egged on by the rest of the family and friends around the table. The questions basically ask” why is tonight different from all other nights” and pertain to the sudden change in circumstances of Jewish people during their Exodus from Egypt. The four questions are answered by the guests in a light hearted and frivolous manner but in strict accordance with what is written in the Haggadah.

After the four questions have been safely completed, Grace before meals is then recited over the remaining Matzot where everyone in attendance has to partake of their token piece. The last ritual to be observed before dinner is eaten is to dip the Maror into the Haroset which is then passed around the table to be eaten.

Once the meal has been enjoyed, and all those who contributed have been duly complemented, the service resumes. First step is the search for the afikoman, the half matzah that has been taken away surreptitiously by the “Ab Ha Seder” and hidden. The child who succeeds in finding the afikoman gets a prize, with the runners up also been awarded various consolation prizes.

As the service begins to wind down, grace after meals is recited and a third cup of wine partaken of.
The “Ab ha Seder ” also fills a cup of wine which is set on the table in anticipation of the arrival of the prophet Elijah, who according to Jewish legend, is supposed to visit every Jewish home on Seder night. The front door of the house is left open so that Elijah can enter and throughout history many small children have promises them that they will never take their eyes of Elijah’s glass in case they miss the prophet’s visit.

In recent years, a new ritual for the Passover Seder has begun to be observed. The ritual of pouring a cup of water to honor the memory of Miriam the Prophetess and the role she played in the Exodus from Egypt as part of a long line of contributions that women have made to Jewish culture.

To round of the Seder a hearty rendition of the Hallel along with other hymns of thanksgiving take place while the fourth and last cup of wine is drunk. As the wine and the warm and friendly family atmosphere around the table take full effect, the family home is filled with the sound of singing, especially the two favorite hymns” Had Gadya’ “and “Achad ani Yodeah.”

In the Diaspora it is traditional for Jewish people to celebrate two consecutive Seder nights, while in Israel it is common practice to hold another, yet much more muted, Seder on the night before Passover is due to finish.

In Israel, Jews influenced by those who have immigrated to Israel from Morocco mark the end of Passover with a fabulous feast known as Mimouna

Depending on the spring weather, Mimouna is celebrated either indoors or outdoors, where the sweetest of tidbits are served to the sounds of oriental music, and singing and dancing continue into the early hours to celebrate the end of one of the most joyous and significant festivals on the Jewish calendar.

Havdalah is a Jewish ceremony that is performed to mark the end of Shabbat, and many other festivals that are part of the Jewish calendar. It is best described as marking the transition from the ‘holy’ back to the ordinary.

Whilst being a short and simple ceremony, is one that has great significance in the Jewish religion. Havdalah when literally translated from Hebrew to English means “to differentiate”.

Jewish people observe Havdalah to define the transition from a day of specific religious contemplation to the ordinary days of the week or year. The ceremony of Havdalah can be enacted either in a synagogue to mark the end of the evening prayers or in a family home.

The service begins with prayers at the end of the evening service. A cup of wine is held in the right hand of the person who is leading the service who recites the relevant Havdalah prayer.

The Havdalah prayer blesses God for making a distinction between right and wrong, between Shabbat, the Jewish Festivals and the rest of the days of the year, as well as between Jews and Non Jews.

Once Shabbat has drawn to a close, indicated by at least three stars lighting up the sky, two additional prayers are recited.

The first Havdalah prayer is recited over sweet-smelling spices – the most popular spices are bay leaves, cloves and cinnamon, which are placed in a special ornamental container. During the prayer, the spices are handed out to the congregation so that they can enjoy their pleasant and soothing aroma.

The second prayer, which concludes Havdalah, is made in the presence of a lit candle, to to thank G-d for creating light and fire. For this prayer, a special Havdalah candle is used. The candle has two wicks, and has been braided. The custom in Judaism is that while the prayer is being recited, those in attendance stand in a circle and do not stare directly at the candle. Instead they watch the reflection of the flames in their fingernails.

Here is a video that demonstrates the elements of the Havdalah ceremony:

The holiest and thus by nature the most important book in the Jewish religion is the Sefer Torah – the Hebrew Bible. For as long as the Jewish people of the World have celebrated and studied their religion, the scrolls of the Sefer Torah have always been their focal point.

At the center of every religious service held in a synagogue, where Jewish people go to pray, you will find the Sefer Torah. There are a few interpretations of the literal meaning of the words “Sefer Torah” - the closest probably being “book of the law”. This in itself is something of contradiction in terms, as their actually five books contained in the torah and the Sefer in this form is not a traditional book but actually a scroll.

The Sefer Torah is always written on a parchment which not only has to have been made from the skin of an animal that not only was kosher (of cloven foot), but also was slaughtered according to the Jewish dietary laws of kashrut. . Once the animal has been “flayed” and the skin treated, a Torah scribe or sofer is called on to transcribe the Torah onto the parchment, under the strictest of religious regimens.

The five books of the Torah are written by hand which can take a considerable time. Estimates run between eighteen months and two years, depending on the extent of the sofer’s experience, The many reasons why it is such a painstaking task include that the sofer may not write even one letter into a Torah Scroll from memory, and instead that he must have a second scroll opened before him at all times. As he writes, the scribe must read out every word with its correct voul pronunciation before transcribing it.

All of the writing of a Torah Scroll must be done using a quill pen with black ink. As the scribe or “sofer” writes he marks out forty-two lines on every page. The parchment used is in strips with each strip containing four columns of writing. When the strips are completed they are sewn together to form the complete Scroll with four lines of text left empty to differentiate between the books of Genesis, Exodus, Leviticus, and Numbers. Another tradition that the sofer has to maintain is that letters have to be written in different sizes. A Sefer Torah must contain no more and no less than 304,805 Hebrew letters.

When scribe has completed his worthy task, the Sefer Torah is presented to the Synagogue who has commissioned its writing. Usually the Synagogue who is to receive the Sefer Torah is new or has been rebuilt, and the scenes of joy and celebration when a new Sefer Torah is brought into the synagogue for the first time are amongst the most joyful in the Jewish religion.

Jewish religious law states that the torah scrolls must never be touched by hand after they are completed. There are many reasons, and theories are one of them is to protect the scroll’s longevity. If taken care of, Sefer torahs can last for many years. Unfortunately the history of the Jewish people has been so traumatic that many of these highly important artifacts have been destroyed or lost. This may well be the most practical reason why they are treated with such care and attention.

The Sefer Torah enjoys pride of place in any synagogue, in a special cupboard at the very center. Known as the “Aron Kodesh” which translates to Holy Arc, the Aron Kodesh, usually covered by ornate velvet or satin curtain is placed on the wall that faces closely as possible in the direction of the holy Jewish city of Jerusalem.

Reading of the Torah is carried out every weekday morning in the Synagogue. In order for the Aron Kodesh to be opened and the service begin, there needs to be a minimum of ten adult males present. This is known in Judaism as a minyan. In the midweek services, held in mornings, the males must wear their talit (prayer shawls) and lay or put on teffilin (two black leather boxes placed on the forehead and right arm. The teffilin also contain scrolls of parchment inscribed with bible verses. ) When the Aron Kodesh is opened and Sefer Torah is carried around the synagogue before prayers are recited, it is tradition for the members of the congregation to touch the Sefer Torah with their talit and then kissing it on the corner.

When not in use, the Sefer Torah covered with the traditional embroidered and silver adornments that consist of two bells, a form of breastplate, and a silver yad (pointer).

To further protect the scrolls, the Sefer Torah is mounted on wooden handles to minimize the possibility of physical contact. During prayer recitals, to further avoid the possibility of human contact, a silver pointer is used to help the reader pick out his words without using his finger to point to them. After use, the Sefer Torah is returned to the Aron Kodesh.

The busiest day in the week for a Synagogue is Shabbat (Saturday) when most of the congregation comes to pray. This is also the day when young men of the congregation take part a very important religious service known as a Bar mitzvah. Occurring after their thirteen birthday, they become adults in the eyes of the Jewish community by reciting a relevant portion of the Torah.

There are many people who may have formed the impression that practicing Judaism is a fairly solemn process. Whilst there are certain solemn practices and specific festivals in the Jewish calendar, practicing Judaism can be very fulfilling and much of the laws contained are based around common sense. One of the happiest ceremonies you will ever witness in a Synagogue is Simchat Torah, which takes places after the principal holidays of Rosh Hashanah (Jewish New Year) and Yom Kippur (Day of Atonement).

Simchat Torah is when the cycle of torah reading for the coming year begins and sparks off tremendous celebrations within the synagogue among the congregation. Although much red wine may be consumed , it is the happiness of the occasion more than anything else that will inspire the Rabbi and his followers to sing and dance around the Aron Kodesh and whilst carrying that most important of religious artifacts in the Jewish religion; the Sefer Torah.

Hanukkah – the festival of lights is here! Light the menorah, play with the dreidel and feast on latkes and sufganiyots.

Gold Menorah wishes all Jewish readers a most joyous and happy Hanukkah!

The Menorah is a candle holder (candelabra) that is lit during the 8-day festival of Hanukkah – “The Festival of Lights”. Hanukkah takes place on the 25th Day of the Hebrew Calendar month of Kislev, which falls around Christmas time.

Hanukkah marks a divine miracle that occurred in the 3rd century BC, following the defeat of the Seleucid Empire and the recapture of Jerusalem by the Jewish Maccabee army.

During the Seleucid occupation, the Jewish temple in Jerusalem was converted into a Pagan temple. When the temple was recaptured by the Maccabees, it was rededicated as a Jewish place or worship. The rededication process required a large quantity of consecrated olive oil for the oil lamps, but only 1 day’s worth was available. Through a miracle, the lamp burnt for 8 days by which time additional consecrated olive oil was prepared. That is why the festival lasts for 8 days.

The Menorah symbolises this miracle – it holds 8 candles, plus a separate candle known as the ‘Shamash’ that is used to light the others. On the first day of Hanukkah, a single candle is lit at sundown. On each successive day, an additional candle is lit. By the final day, all 8 candles are burning. The candles are ritually required to burn for a minimum of 30 minutes.

Many cities with significant Jewish communities honor this religious holiday by placing an electrically illuminated Menorah in a public square.

The following video demonstrates the correct procedure for lighting a Hanukkah Menorah:

A dreidel is a toy top used to play games of chance. It is a enjoyed especially by children as part of the festivities for the Jewish holiday of Hanukkah. The name comes from the Yiddish verb dreyden meaning ‘to turn’. In Hebrew, the toy is known as a ‘Sevivon’.

The dreidel has four sides, each marked with the hebrew letters Nun, Gimel, Hay and Shin. These are the first letters of the Hebrew sentence ‘Nes Gadol Haya Sham’ meaning ‘A Great Miracle Happened There’, referring to the story of Hanukkah.

The dreidel game is interesting in that it appears to be one of the few examples of religiously sanctioned gambling, which is normally frowned upon in Judeo-Christian traditions.

It can be played with real money, but this is often substituted with gold-wrapped chocolate coins [gelt], candy or plastic pieces.

The game requires four players. Each player spins the top in turn. Each Hebrew letter is associated with a specific outcome.

Nun:     Nothing (lose a turn)
Gimel:  Take everything in the prize pool
Hay:     Take half of the prize pool
Shin:    Contribute one piece to the prize pool

The game normally goes for a number of rounds to ensure that everyone has a chance to win a prize.

There is no consensus about the origin of the dreidel game. The least fascinating explanation is that it originated in the last several hundred years in Europe, having evolved from existing childrens games like Teetotum.

A deeper story states that it originated in ancient times, in places where Jews were forbidden from practising their religion. The Jewish people used the dreidel game as a decoy to hide the fact that they were secretly studying the Torah. When inspectors used to come to enforce the ban, Jewish students would quickly hide their books and pull out dreidels and pretend to have been playing games.

The dreidel has been popularised in recent years due to its appearance on TV shows like the Simpsons and South Park. The song “I have a Little Dreidel” has also become popular in the USA and is often sung together with Christmas carols.

Here is a detailed instructional video on Hanukkah Dreidel gameplay:

A Kippah is the name for the skullcap that Jewish men wear on their heads. The word Kippah means ‘dome’ in Hebrew, due to its curved shape. Yiddish-speaking Jewish communities in Europe used the word Yarmulke instead of Kippah.

The religious purpose of wearing the Kippah is to signify that God is above everyone. It has become an accepted custom amongst observant Jews to wear the Kippah at all times. Less observant Jews may choose to only wear a Kippah whilst attending a religious service at a synagogue.

Kippahs are made from all kinds of cloth including cotton, wool, silk, satin and nylon. Decorations range from plain single colors to intricate multi-colored patterns.

Non-religious Jews and gentiles often wonder how the Kippah remains on the head, as it does not grip the head in the same way as a cap or top-hat. The answer is that it can be fastened in multiple ways – mostly, it is just a friction fit and Jews just learn not to jerk their heads suddenly. Other times, the hair is cut in a way to contour to the inside of the kippah. Some people attach Kippahs with hair clips or velcro pads, but many would consider this cheating.

Jewish women generally do not wear kippahs, but married women are required to cover their hair in some way, commonly with a hat, beanie or a wig.

The festival of Sukkot begins on the 15th day of the Hebrew month of Tishrei, which is 5 days after Yom Kippur and lasts for 7 days. It is immediately followed by the holidays Shemini Atzeret and Simchat Torah.

Sukkot is named after the plural form of Sukkah – the type of hut that Moses and the Israelites lived in as they wandered the desert for 40 years before they reached the Promised Land. These huts were made of branches  and designed to be portable.

In English, Sukkah is sometimes translated as ’booth’ or ’tabernacle’, hence Sukkot is also known in English as the ’Festival of Tabernacles’ or ‘Festival of Booths’.

During this holiday, Jews construct and reside in Sukkahs. Here families eat their meals, entertain guests, relax, and even sleep if weather and space permit it. It is important for to share meals with others. In fact this sharing is so important that the holiday is also know as Chag Ha’asif, Festival of the Ingathering.

The walls of the sukkah can be made from any material, including wood, canvas, plaster, or regular walls of glass or aluminium. A sukkah may be free-standing, or include one or two sides of a building or porch in its structure. The roof of a sukkah, however, must be of organic material that is detached from the ground. Palm fronds, branches, bamboo and wood are the most common roofing materials. The amount of shade inside the sukkah must exceed the amount of sunlight that can enter through the roof.

One of the best known Sukkot ceremonies is the waving of the ‘four species’ – three branches and one fruit, depicted in the above photo. These consist of the following:

Lulav – a ripe, green, closed frond from a date palm tree
Hadass – boughs with leaves from the myrtle tree
Aravah  – branches with leaves from the willow tree
Etrog – the fruit of a citron tree

The ceremony is prescribed by the Torah, and contains symbolic allusions to a Jew’s service of God.

For more information including a video on how to build a Sukkah, click on more.

How to build a Sukkah

EXternal Links:

http://www.holidays.net/sukkot/story.htm
http://en.wikipedia.org/wiki/Sukkot

Gold Menorah wishes its readers a sweet and happy Rosh Hashanah!

Rosh Hashanah is the festival marking the start of the Jewish New Year, which occurs on the first day of the Month of Tishrei in the Hebrew calendar. This year is numbered 5769.

As the Hebrew Calendar is Lunar (based on the moon), its date changes from year to year. This year (2008), the festival starts at sunset, September the 29th and ends on sunset, October 1st.

Rosh Hashanah is a day of rest and Jewish people go to Synagogue to pray and hear the sounding of the Shofar. Jewish people greet each other joyously with the Hebrew phrase “Shana Tova!” – “A Good Year!”

The 10-day period between Rosh Hashanah and the next festival of Yom Kippur is known as the High Holidays. It is considered the best time for Jews to seek divine forgiveness and repent for wrongs commited in the previous year.

The Shofar is a musical instrument, typically made from the horn of a ram, and used for Jewish religious purposes.

Today, most Jews hear its unmistakable wail while attending Synagogue during Rosh Hashanah (the Jewish New Year) and at the end of the Yom Kippur Fast (the Day of Atonement).

Here is a video demonstrating some common Shofar sounds:

We’ll take a look at the origin of this unique piece of Judaica and the various uses of the Shofar throughout Jewish history.

A small shofar

A shofar (Hebrew: שופר‎) is a horn, traditionally that of a ram, used for Jewish religious purposes. Shofar-blowing is incorporated in synagogue services on Rosh Hashanah and Yom Kippur.

Contents 1 In the Bible and rabbinic literature 1.1 Post-Biblical times 1.2 Mitzvah: Hearing the Sounds 1.3 Qualifications for Sounding the Shofar 2 Choice of animal 3 Shape and material 4 The sounds 5 The performer 6 Shofar in National Liberation 7 Use in modern times 7.1 Religious usage 7.2 Non-religious musical usage 8 See also 9 References 10 External links

In the Bible and rabbinic literature

Shofar (by Alphonse Lévy)

The shofar is mentioned frequently in the Hebrew Bible, the Talmud and rabbinic literature. The blast of a shofar emanating from the thick cloud on Mount Sinai made the Israelites tremble in awe (Exodus 19, 20).

The shofar was used in to announce holidays (Ps. lxxxi. 4), and the Jubilee year (Lev. 25. 9). The first day of the seventh month (Tishri) is termed “a memorial of blowing” (Lev. 23. 24), or “a day of blowing” (Num. xxix. 1), the shofar. It was also employed in processions (II Sam. 6. 15; I Chron. 15. 28), as a musical accompaniment (Ps. 98. 6; comp. ib. xlvii. 5) and to signify the start of a war (Josh. 6. 4; Judges 3. 27; 7. 16, 20; I Sam. 8. 3). Note that the ‘trumpets’ described in Numbers 10 are a different instrument, described by the Hebrew word ‘trumpet’ not the word for shofar.

The Torah describes the first day of the seventh month (1st of Tishri = Rosh ha-Shanah) as a zikron teruah (memorial of blowing; Lev. xxiii) and as a yom teru’ah (day of blowing; Num. 29). This was interpreted by the Jewish sages as referring to the sounding the shofar.

In the Temple in Jerusalem, the shofar was sometimes used together with the trumpet. On New Year’s Day the principal ceremony was conducted with the shofar, which instrument was placed in the center with a trumpet on either side; it was the horn of a wild goat and straight in shape, being ornamented with gold at the mouthpiece. On fast days the principal ceremony was conducted with the trumpets in the center and with a shofar on either side. On those occasions the shofarot were rams’ horns curved in shape and ornamented with silver at the mouthpieces. On Yom Kippur of the jubilee year the ceremony was performed with the shofar as on New Year’s Day. Rosh Hoshana is the Jewish New Year. A ceremonial horn, called a “shofar” is blown, reminding Jews that God is king. A feast with symbolic food is eaten on Rosh Hashana, and the next ten days are spent in repentance. Rosh Hashana ends on Yom Kippur. Yom Kippur is a day of judgment, during which prayers are made asking for forgiveness.

On Rosh Hashanah and other full holidays (Day of Atonement, Ingathering of the harvest [Succot], Passover and the Feat of Weeks – Pentecost) a single Priest perfected two sacrifices in honor of the full holiday, Note that festivals such as Hanukah and Purim), are not considered full holidays requiring an extra sacrifice. On Rosh Hashanah, something special occurred during the special sacrifice. Arguably two Shofar Sounders played the long notes and one Trumpet player played the short note. Accordingly, Rosh HaShanah is called Yom Teruah (the day of the blast) Otherwise, the Trumpets had “top billing.” Rosh Hashanah27a, supports this claim: “Said Raba or it may have been R. Joshua B. Levi: What is the scriptural warrant fore this? – Because it is written, “With trumpets and the sound of the Shofar shout ye before the King in the Temple, we require trumpets and the sound of the Shofar; elsewhere not.” See also Sidney B. Hoenig, Origins of the Rosh Hashanah Liturgy, The Jewish Quarterly Review, New Series, Vol. 57, The Seventy-Fifth Anniversary Volume of the Jewish Quarterly Review (1967), pp. 312-331. • Published by: University of Pennsylvania Press. http://www.jstor.org/stable/1453499. Accessed December 31, 2009

Indeed, on Yom Kippur, the Shofar was sounded to announce the Jubilee Year (every 50-years, Jews were granted freedom, forgiveness and debts and reclamation of sold lands. Shofar first indicated in Yovel (Jubilee Year – Lev. 25:8-13). Indeed, in Rosh Hashanah 33b, the sages ask why the Shofar sounded in Jubilee year. Further support is found in Rosh Hashanah 29a, where the Talmud talks of trumpets for sacrifices but Shofar in the Jubilee Year does not apply to priests who are exempt from the obligations of the jubilee. Perhaps, we have the first mention of Shofar Sounding by non-Priests. Perhaps the first distancing away from the Sacrificial Cult.

Otherwise, for all other special days, the Shofar is sounded shorter and two special silver Trumpets announced the sacrifice.

When the trumpets sound the signal, all the people who were within the sacrifice prostate themselves, stretching out flat, face down and on the ground. See external references.

The shofar was blown in the times of Joshua to help him capture Jericho. As they surrounded the walls, the shofar was blown and the Jews were able to capture the city. The shofar was commonly taken out to war so the troops would know when a battle would begin. The person who would blow the shofar would call out to the troops from atop a hill. All of the troops were able to hear the call of the shofar from their position because of its distinct sound.

Post-Biblical times

In post-Biblical times, the shofar was enhanced in its religious use because of the ban on playing musical instruments as a sign of mourning for the destruction of the temple. (It is noted that a full orchestra played in the temple, including, perhaps, a primitive organ.) The shofar continues to announce the New Year and the new moon, to introduce Shabbat, to carry out the commandment to sound it on Rosh Hashanah, and to mark the end of the day of fasting on Yom Kippur once the services have completed in the evening. The secular uses have been discarded (although the shofar was sounded to commemorate the reunification of Jerusalem in 1967) (Judith Kaplan Eisendrath, Heritage of Music, New York: UAHC, 1972, pp. 44–45).

The shofar is primarily associated with Rosh Hashanah. Indeed, Rosh Hashanah is called “Yom T’ruah” (the day of the shofar blast). In the Mishnah (book of early rabbinic laws derived from the Torah), a discussion centers on the centrality of the shofar in the time before the destruction of the second temple (70 AD). Indeed, the shofar was the center of the ceremony, with two silver trumpets playing a lesser role. On other solemn holidays, fasts, and new moon celebrations, two silver trumpets were featured, with one shofar playing a lesser role. The shofar is also associated with the jubilee year in which, every fifty years, Jewish law provided for the release of all slaves, land, and debts. The sound of the shofar on Rosh Hashanah announced the jubilee year, and the sound of the shofar on Yom Kippur proclaimed the actual release of financial encumbrances.

The halakha (Jewish law) rules that the shofar may not be sounded on Shabbat due to the potential that the ba’al tekiyah (shofar sounder) may inadvertently carry it which is in a class of forbidden Shabbat work (RH 29b) the historical explanation is that in ancient Israel, the shofar was sounded on Shabbat in the temple located in Jerusalem. After the temple’s destruction, the sounding of the shofar on Shabbat was restricted to the place where the great Sanhedrin (Jewish legislature and court from 400 BCE to 100 C.E.) was located. However, when the Sanhedrin ceased to exist, the sounding of the shofar on Shabbat was discontinued (Kieval, The High Holy Days, p. 114).

The shofar says, “Wake up from your (moral) sleep. You are asleep. Get up from your slumber. You are in a deep sleep. Search for your behavior. Become the best person you can. Remember God, the One Who created you.” Mishneh Torah, Laws of Repentance 3:4.^[1]

See Arthur l. Finkle, Shofar Sounders Reference Manual, LA: Torah Aura, 1993

Mitzvah: Hearing the Sounds

The Sages indicated that the mitzvah was to hear the sounds of the shofar. They go so far as to establish whether a person hears the actual sound or just the echo at the outside of the pit or cave; the bottom; and midway. The Shulchan Aruch sums up that if the hearer hears the reverberation, the mitzvah is not valid. However, if the hearer perceives the direct sounds, he fulfils the mitzvah. See Mishnah Berurah 587:1–3. You can extrapolate this ruling to hearing the shofar on the radio, the Internet, etc. as being invalid.

In addition, if one hears the blast but with no intention of fulfilling the mitzvah, then there is no mitzvah. However, there is a minority decision on this point.

If one blows with the intention that all who hear will perform the mitzvah, the mitzvah is valid. If someone passes by and does intend to hear the Shofar, he can perform the mitzvah because the community blower blows for everybody. If he stands still, it is presumed he intends to hear. MB 590:9

Qualifications for Sounding the Shofar

The Shulchan Aruch begins its exploration of fitness by citing excluding classes of people:

1. Whoever is not obligated to fulfill the mitzvah of sounding the shofar should not substitute his efforts for another whose duty it is to perform a mitzvah. For example, the Baal Tekiah sounds a shofar for a synagogue in Chelm cannot perform he same mitzvah when another in the town of Lodz can fulfill the mitzvah.
2. The mitzvah is not valid for a deaf mute (cannot hear), moron (lacks the capacity) and a child (lacks the adult status).
3. Women are exempt because the mitzvah is time bound.
4. A hermaphrodite may make his shofar sounding serve for other hermaphrodites.
5. Women should not be Baal Tekia’s because they would be substituting her efforts for another whose duty it is to perform a mitzvah. However, if a female Baal Tekiya has already intoned the shofar for other women, it is valid. However, women should not make a blessing.
6. Only a freeman (not even a slave who will become free in the next month) can be a Baal Tekiya. MB 590:1–5

Being a Baal Tekiya (Shofar Sounder) is an honor.

“The one who blows the shofar on Rosh Hashanah . . . should likewise be learned in the Torah and shall be God-fearing; the best man available. Nevertheless, every Jew is eligible for any sacred office, providing he is acceptable to the congregation. If, however, he sees that his choice will cause disruption, he should withdraw his candidacy, even if the improper person will be chosen” See Shulchan Aruch 3:72.

Moreover, the Baal Tekiya shall abstain from anything that may cause ritual contamination for three days prior to Rosh Hashanah. See Shulchan Aruch 3:73

A Baal Tekiya can sound the shofar for shut-ins and home-bound women who have had baby.

If a blind blower was dismissed, but the community did not find a blower as proficient, he should be appointed as community blower. The touchstone is proficiency not disability.

Choice of animal

According to the Talmud, a shofar may be made from the horn of any animal except that of a cow or calf (Rosh Hashanah, 26a), although a ram is preferable. (Mishnah Berurah 586:1). There is no requirement for ritual slaughter (shechitah), and theoretically, the horn can come from a non-kosher animal based on the principle of mutar beficha (the material is acceptable for putting in the mouth). Moreover, since the mitzvah is hearing the shofar, not eating it, using the horn of a neveylah or a non-kosher animal falls into the category of tashmishe mitzvah (MB 586:16 (8) Since unkosher substances unfit for human consumption are not food (Avot 67b), it is permissible to use animal hair, anointing oil and incense produced from animal secretions and dyes of crimson, which are made from mollusks (Megillah 26b).

To cap this issue, a recent article appeared in the Journal of Halacha, Number LIII, and Contemporary Society, Rabbi Ari Z, Zivotofsky, Yemenite Shofar: Ideal for the Mitzvah?, Cleveland, OH: Rabbi Jacob Joseph School R. Ari Z, Zivotofsky, 2007

The Elef Hamagan (586:5) delineates the order of preference: 1) curved ram; 2) curved other sheep; 3) curved other animal; 4) straight—ram or otherwise; 5) non-kosher animal; 6) cow. The first four categories are used with a bracha, the fifth without a bracha, and the last, not at all.^[2]

Shape and material

A shofar made from the horn of a Greater kudu, in the Yemenite Jewish style.

A shofar may be created from the horn of any kosher male animal from the Bovidae family except for cattle, which is specifically excluded. In practice two species are generally used: the Ashkenazi and Sefardi shofar is made from the horn of a domestic ram (see sheep), while a Yemeni shofar is made from the horn of a kudu.

Bovidae horns are made of keratin (the same material as human toenails and fingernails). An antler, on the other hand, is not a horn but solid bone. Antlers cannot be used as a shofar because they cannot be hollowed out.

A crack or hole in the shofar affecting the sound renders it unfit for ceremonial use. A shofar may not be painted in colors, but it may be carved with artistic designs (Shulkhan Arukh, Orach Chayim, 586, 17). Shofars (especially the Sephardi shofars) are often plated with silver across part of their length for display purposes, although this invalidates them for use in religious practices. According to Jewish law women and minors are exempt from the commandment of hearing the shofar blown (as is the case with any positive, time-bound commandment), but they are encouraged to attend the ceremony.

The horn is flattened and shaped by the application of heat, which softens it. A hole is made from the tip of the horn to the natural hollow inside. It is played much like a European brass instrument, with the player blowing through the hole, causing the air column inside to vibrate. Sephardi shofars usually have a carved mouthpiece resembling that of a European trumpet or French horn, but smaller. Ashkenazi shofars do not.

Because the hollow of the shofar is irregular in shape, the harmonics obtained when playing the instrument can vary: rather than a pure perfect fifth, intervals as narrow as a fourth, or as wide as a sixth may be produced.

The sounds

A man demonstrates sounding a shofar at a synagogue in Minnesota.

The tekiah and teruah sounds mentioned in the Bible were respectively bass and treble. The tekiah was a plain deep sound ending abruptly; the teruah, a trill between two tekiahs. These three sounds, constituting a bar of music, were rendered three times: first in honor of God’s Kingship; next to recall the near sacrifice of Isaac, in order to cause the congregation to be remembered before God; and a third time to comply with the precept regarding the shofar.

Ten appropriate verses from the Bible are recited at each repetition, which ends with a benediction. Over time doubts arose as to the correct sound of the teruah. The Talmud is uncertain whether it means a moaning/groaning or a staccato beat sound. Shevarim was supposed to be composed of three connected short sounds; the teruah of nine very short notes divided into three disconnected or broken sequences of three notes each. The duration of the teruah is equal to that of the shevarim; and the tekiah is half the length of either. This doubt as to the nature of the real teruah, whether it was simply a moan, a staccato or both, necessitated two near-repetitions to make sure of securing the correct sound.

The sequence of the shofar blowing is thus tekiah, shevarim-teruah, tekiah; tekiah, shevarim, tekiah; tekiah, teruah, and then a final blast of “tekiah gadola” which means “big tekiah,” held as long as possible. This formula makes thirty sounds for the series, with tekiah being one note, shevarium three, and teruah nine. This series of thirty sounds is repeated twice more, making ninety sounds in all. The trebling of the series is based on the mention of teruah three times in connection with the seventh month (Lev. xxiii, xxv; Num. xxix), and also on the above-mentioned division of the service into malchiyot, zichronot, and shofarot. In addition to these three repetitions, a single formula of ten sounds is rendered at the close of the service, making a total of 100 sounds. According to the Sephardic tradition, a full 101 blasts are sounded, corresponding to the 100 cries of the mother of Sisera, the captain of Jabin’s army who did not make it home after being assassinated by the biblical Yael (Judges 5:28). One cry is left to symbolize the legitimate love of a mother mourning her son. Another popular kind of a Shofar is the Moroccan Shofar. A Moroccan Shofar is known in its beauty and the ease of using it when blowing the Shofar. A Moroccan Shofar is a flat Shofar with no curves, beside the main curve. The Moroccans use it because of two main reasons: The first reason is that years ago, when the Morrocan Jews where not allowed to practice Judaism, it was easy to hide it in their clothes because of its flat shape. The second reason is that it has a special sound different from the other Shofars, also thanks to its shape. A picture of a Moroccan Shofar can be found at the following link [1] where you can see the flat shape of the Moroccan Shofar.

The performer

The expert who blows (or “blasts” or “sounds”) the shofar is termed the Tokea (lit. “Blaster”) or Ba’al Tekia (lit. “Master of the Blast”). Every Jew is eligible for this sacred office, providing he is acceptable to the congregation. If a potential choice will cause dissension, he should withdraw his candidacy, even if the improper person is chosen. See Shulkhan Arukh 3:72; The Ba’al Tekia shall abstain from anything that may cause ritual contamination for three days prior to Rosh Hashanah. See Shulkhan Arukh 3:73.

Shofar in National Liberation

During the Ottoman and the British occupation of Jerusalem, Jews were not allowed to sound the shofar at the Western Wall. After the Six Day War, Rabbi Shlomo Goren famously approached the Wall and sounded the shofar. An additional stanza was added to Naomi Shemer’s song Yerushalayim Shel Zahav (Jerusalem of Gold) in which she sings, “שופר קורא בהר הבית בעיר העתיקה”, “a shofar calls out from the Temple Mount in The Old City“^[3]

Use in modern times

Religious usage

The shofar is used mainly on Rosh Hashanah and Yom Kippur. It is blown in synagogues to mark the end of the fast at Yom Kippur, and blown at four particular occasions in the prayers on Rosh Hashanah. Because of its inherent ties to the Days of Repentance and the inspiration that comes along with hearing its piercing blasts, the shofar is also blown after morning services for the entire month of Elul, the last month of the Jewish civil year and the sixth of the Jewish ecclesiastical year. It is not blown on the last day of month, however, to mark the difference between the voluntary blasts of the month and the mandatory blasts of the holiday. Shofar blasts are also used during penitential rituals such as Yom Kippur Katan and optional prayer services called during times of communal distress. The exact modes of sounding can vary from location to location.

Non-religious musical usage

The shofar is sometimes used in Western classical music. Edward Elgar’s oratorio The Apostles includes the sound of a shofar blowing, although other instruments, such as the flugelhorn, are usually used instead.

In pop music, the shofar is used by the Israeli Oriental metal band Salem in their adaptation of “Al Taster” psalm. The late trumpeter Lester Bowie played a shofar with the Art Ensemble of Chicago. In Joey Arkenstat’s album Bane, the former bassist for Phish is credited for playing the shofar. In the musical “Godspell“, the first act opens with cast member David Haskell blowing the shofar, in preparation for singing “Prepare Ye the Way of the Lord.” In his performances, Israeli composer and singer Shlomo Gronich uses the shofar to produce a very wide range of notes.^[4]

See also

• Rosh Hashanah
• Binding of Isaac

References

1. ^ http://www.divreinavon.com/pdf/Anticipation_Consummation.pdf The Shofar: Impetus to Anticipation & Consummation
2. ^ Elef Hamagen, Rabbi Shemarya Hakreti, edited by Aharon Erand, Jerusalem: Mekitzei Nirdamim, 2003
3. ^ JERUSALEM OF GOLD accessed 9 Dec. 2008
4. ^ The Abraham Fund Initiatives::Press Clips – Crossing the Middle Eastern Tightrope

• Arthur L. Finkle, Easy Guide to Shofar Sounding, LA: Torah Aura, 2003
• Shofar 101
• [2] Hearing Shofar: The Still Small Voice of the Ram’s Horn by Michael T. Chusid, a three volume compendium of shofar information.

External links

Wikimedia Commons has media related to: Shofar

• shofar blowing
•  “Shofar“. Encyclopædia Britannica (11th ed.). 1911. 

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A Mezuzah is a rectangular case that you often see mounted on the door frame of a Jewish household or Synagogue. Inside the case is a hand-scribed Hebrew parchment containing the words of the main Jewish prayer, the Shema.

The commandment to install Mezuzahs is derived from a sentence in the Shema that states – “Thou shalt write them [the words of the Shema] on the doorposts of your house and upon your gate”.

Mezuzah cases are made from all sorts of materials including base metals, silver, gold, plastic, wood and ceramics. They are usually mounted diagonally for the interesting reason that religious scholars are divided over whether the desired mounting should be horizontal or vertical.

Many Jewish families have a single Mezuzah on their front door. In more observant households, there may be one on the entrance to every room except bathrooms.

The following video demonstrates how to mount a Mezuzah, including the insertion of the parchment and the correct prayer to recite:

References:

• Mezuzah handbook by Dovid Zaklikowski
• “A Light Unto My Path”: A Mezuzah Anthology” by Alexander Poltorak