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INTRODUCTION TO

FALL 2020 OREGON BOARD OF 2900 SW Peaceful Lane, Portland, OR 97239

Table of Contents Course Guidelines ...... 2 Shalom Ḥaverim! ...... 3 For those seeking conversion to Judaism ...... 4 CLASS SCHEDULE ...... 5 Curriculum Codes for Introduction to Judaism ...... 6 Participating Rabbis for Intro Class ...... 7 Class Meeting Places...... 8 Suggested Reading List for Intro Class ...... 9 Hebrew Alphabet Chart ...... 11 Hebrew – English Transliteration Pronunciation Guide ...... 12 Jewish Greetings Cheat Sheet ...... 13 What Comes After (or instead of) Hello? ...... 17 Blessings ...... 18 Shema ...... 21 Timelines of Jewish History ...... 25 Historical Figures in Judaism ...... 31 5781 (2020-21) ...... 40 Jewish Calendar 5781 ...... 41 What Is the Portion? ...... 455 Glossary ...... 599 Evaluation, Unit #1 ...... 677 Evaluation, Unit #2 ...... 699 Evaluation, Unit #3 ...... 71 Course Evaluation ...... 73

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Course Guidelines Welcome to “Intro to Judaism”

Classes begin at 7:00 PM and end at 9:00 PM. On the first night of class, please arrive by 6:30 PM to allow for completion of registration and distribution of materials. Please be prompt in arriving and plan to stay until the end of class. Always sign in before each class you attend. Attendance is tracked and recorded!!

Weather related closures follow those of Portland Community College. If evening classes are canceled, Intro to Judaism is canceled. Please check your email for last minute information.

Bring your (Bible) and your notebook (both of which you will receive on the first night of class) to each evening lecture.

JoAnn will be happy to speak with students privately after class, by appointment during the week, or by phone (except on Shabbat, the Jewish Sabbath, from sundown Friday to one hour after sundown Saturday evening, or on other major Jewish Holy Days).

Your learning will be enhanced if you start building a Jewish Library and reading books suggested on the “recommended reading” pages of your notebook.

General Guidelines:  Please do not place Bibles or prayer books on the floor.  Please do not bring food into the meeting spaces to ensure respect for the (Dietary Laws) of the . Bringing water is OK.  Turn off cell phones during class.  All venues are “non-smoking.”

Introduce yourself to your classmates to form discussion groups, car pools, find people with whom to attend services, and form lifelong friendships!

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Shalom Ḥaverim! (Welcome Friends)

You are about to embark on an exciting journey into the heart and soul, the intellect and rituals of Judaism. Whatever your reasons for taking The Introduction to Judaism Class, you will achieve your goals amongst friends---fellow seekers looking to enrich their lives through the understanding of an ancient faith.

My role is to be your mentor and guide as you study and learn. I am committed to being an advocate for all students in these classes. Feel free to phone or email me if questions arise outside of class.

I am eager to get to know you and share this wonderful adventure in learning!

B’Shalom (go in peace),

JoAnn Bezodis, Facilitator The Oregon Board of Rabbis Introduction to Judaism Class 971-248-5465 [email protected]

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For those seeking conversion to Judaism The Introduction to Judaism Course is not a conversion class: rather, it is one of the pre- requisites for converting to Judaism with a who is a member of The Oregon Board of Rabbis. At some time during the classes, or at their conclusion, you will begin meeting with the rabbi of your choice to further your study on your journey to becoming Jewish. We encourage you to contact the rabbi as soon as you are ready to better understand his or her particular requirements for you.

For the purposes of this class, those seeking conversion will be required to:

1. Earn a Certificate of Achievement from The Oregon Board of Rabbis' Introduction Judaism Class. (This means attending at least 15 of the 18 lectures as well as fulfilling your financial obligation to the OBR)

2. You are encouraged to attend services at a variety of Jewish congregations during your course of study. Contact the congregation in which you are interested by phone or online to find out the service times (JoAnn is occasionally able to accompany students to various congregations by pre-arranged schedule).

3. Contact the rabbi of your choice as soon as you have decided with whom you wish to study, to let them know of your intention to convert. (Again, JoAnn is happy to meet you, by appointment, to discuss your follow-up plans).

We look forward to assisting you on your path to Judaism.

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FALL 2020 SCHEDULE The Oregon Board of Rabbis - Introduction to Judaism

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Curriculum Codes for Introduction to Judaism 2020-21

A Tikkun Olam: , Social Action and Politics

B The Hebrew Calendar: Difference between Major and Minor Holidays

C Shabbat: A Cathedral in Time, Home and Observance

D Ancient Hebrews: The Biblical Period; Earliest History of the Israelite Religion

E Rabbinic Judaism: Exile: From Nation to Religion, From Sacrifice to Prayer

F and Aggadah: Guides to Jewish Life; , Commentary, Codes and Responsa

G Diaspora: Exile and Return, and Communities Around the World

H God and Theology: Covenant and Theodicy

I Pesakh: The Master Story of Jewish Identity---History and Celebration

J Jewish Mysticism: Sefirot, Spirituality and “God Talk”

K Prayer: Community and Private Worship

L The Jewish Home: Practice and Ritual: Mitzvot/Kashrut/Tikkun Olam/Mazzuzeh/Family Traditions

M Anti-Semitism: History of Jewish/Christian Relations in Europe and America: Church Driven Jew Hatred and Modern Political Anti-Semitism

N Life Cycle Events: Birth/Bar-Bat Mitzvah/Marriage/Divorce/Death/Mourning

O Israel: /Connection to American Jewish Community

P Varieties of Judaism: The Concept of “Movements,” A Panel Discussion

Q The High Holy Days: History/Observance/Significance

R The American Jewish Community: History; Agencies; Community Relations

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Participating Rabbis for Intro Class Fall 2020

Congregation Beth Israel (Reform) Michael Cahana, Senior Rabbi 1972 NW Flanders St, 97209 [email protected] (503) 222-1069 , Associate Rabbi bethisrael-pdx.org [email protected]

Congregation Kol Ami (Reform) Elizabeth Dunsker, Rabbi 7800 NE 119th St. Vancouver, WA 98686 [email protected] (360) 896-8088, jewishvancouverusa.org

Congregation Neveh Shalom (Conservative) Kosak, Senior Rabbi 2900 SW Peaceful Lane, 97239 [email protected] (503) 246-8831 Eve Posen, Assistant Rabbi nevehshalom.org [email protected]

Congregation Shaarie Torah (Conservative) Rose, Rabbi 920 NW 25th Ave, 97210 [email protected] (503) 226-6131, shaarietorah.org

Havurah Shalom (Reconstructionist) Barnett, Rabbi 824 NW 18th Ave, 97209 [email protected] (503) 248-4662, havurahshalom.org

Shir Tikvah (Independent) Ariel Stone, Rabbi at Bridgeport Community Church [email protected] 7550 NE Irving St, 97213 (503) 473-8227, shirtikvahpdx.org

Portland’s UnShul (Renewal) Debra Kolodny, Rabbi 3651 SW Custer St, 97219 [email protected] (503)-396-9191, asthespiritmovesus.com

Rabbi Barry Cohen (Reform) [email protected], (971) 361-6124 Rabbi Shelton Donnell (Reform) [email protected] Rabbi Tzvi Fischer (Orthodox) [email protected], (503)-245-5420 Rabbi Brian Mayer (Reform) [email protected], (503) 908-4472, rotb.org Rabbi Jonathan Seidel (Renewal) [email protected] Rabbi Mel Young (Non-Denominational/AJR) [email protected] Steve Albert, Executive Director, MJCC [email protected], (503) 535-3592

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Class Meeting Places

The Introduction to Judaism class meets at different locations during the term. Please check the schedule of classes each week to see where class is to be held.

Congregation Beth Israel 1972 NW Flanders, Portland, 97209. We meet in the Pollin Chapel on the first floor of the Schnitzer Family Center, across the street from the domed sanctuary. Enter through the double glass doors on the far left. Parking is available in the Beth Israel parking lot on the NE corner of 19th and Flanders. Street parking is also available.

Congregation Kol Ami 7800 NE 119th St, Vancouver, WA 97662. Carpooling advised; NO nearby public transit.

From I-205 North: take Exit 32 (Padden Parkway) toward Battle Ground. Keep left at the fork and follow signs to Padden Parkway West. Merge onto NE Padden Parkway. Turn right onto NE Andreson, which becomes 72nd Avenue, then turn right onto 119th St. Go a quarter mile, turn in on road for Glendale Community Church. Kol Ami is on the right and has a stainless-steel roof.

From I-5 North: take Exit 5 (NE 99th St.). Keep right at the fork and merge onto NE 99th St. Turn left onto Hwy 99/Pacific Hwy. Turn right onto NE 117th St. and continue straight onto 119th.

Congregation Neveh Shalom 2900 SW Peaceful Lane, Portland, 97239 (1/2 block N. of Beaverton-Hillsdale Hwy, off SW Dosch Rd). You will see the large “Ten Commandments” tablets on the back side of the building. Ample parking in lot.

Congregation Shaarie Torah 920 NW 25TH Ave, Portland, 97210 (between NW Kearney and Lovejoy). Enter the building from the parking lot off NW Kearney. Ample parking in lot (parking fees waived on class nights). Street parking is also available.

Havurah Shalom 825 NW 18th Ave, Portland, 97209 (between Johnson and Kearney). Enter through the courtyard on the south side of the building on 18th Ave. Parking is on the street.

Portland’s Un-Shul 3651 SW Custer, Portland, 97219 (a private residence). From the MJCC: Head West on Capitol Hwy. Keep right at the fork to stay on SW Vermont. Turn Left on SW 35th. Turn Right on SW Custer. House is on right at the end of the street.

Shir Tikvah 7550 NE Irving St, Portland, 97213 (inside the Bridgeport Community Church). Take I-84 to exit 4 (68th Street). Continue straight onto NE Halsey St. Turn right onto NE 75th Ave. Turn left onto NE Irving St. Your destination is on the right. Enter from parking lot.

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Suggested Reading List for Intro Class Reading Judaic material is an important part of the Introduction to Judaism Class and will enhance your learning as you proceed through the eighteen-week course. You will receive a Chumash (Bible). Purchase of the other books is advised and most are available new and used through Amazon and public or synagogue libraries.

In addition, lecture notes are frequently distributed by email or on paper. We encourage you to read them and to keep them for handy reference. Please bring your notebook and Bible to each class.

The JPS Hebrew-English Tanach

We suggest that you read the Chumash (Hebrew/English Bible with commentaries) on a weekly basis to correspond to the Shabbat Torah readings in synagogues. The names of the weekly Torah readings are shown on your Jewish calendar which is in your notebook. By looking in your Bible, under “Contents,” you will find the listings of the readings from the Five Books of (Torah), giving the Hebrew, Greek and transliterated Hebrew name of each book and the names of the readings contained there. You will be given a Chumash at the first class.

To Life! by Harold Kushner

This is a good book with which to begin your study. It gives a helpful overview of Jewish observance and philosophy.

Jewish Holidays by Michael Strassfield

Here is an excellent description of Jewish Holidays, how and why we celebrate both as communities and in family homes.

Jewish Literacy: The Most Important Things to Know about the Jewish Religion, its People, and its History by Joseph Telushkin

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Highly Recommended Additional Reading 1. by Rabbi Joseph Telushkin a. The Book of Jewish Values b. Jewish Wisdom

2. For those considering conversion: a. Your People, My People by Lena Romanoff b. Choosing Judaism by Lidia Kukoff c. Welcome to the Family by Lois Shenker

3. Shabbat by Joshua Heschel

4. To Pray as a Jew by Hayim Donin

5. This is My God by Herman Wouk

6. Choosing a Jewish Life by Anita Diamant

7. Guide for the Perplexed by Moses Maimonides

8. The Jewish Book of Why (I and II) by Alfred J. Kolach

9. Judaism’s 10 Best Ideas: A Brief Guide for Seekers by Arthur Green

10. The Book of Jewish Practice by Louis Jacobs

11. Night by Eli Weisel

12. As a Driven Leaf by Milton Steinberg

13. The How-To Handbook for Jewish Living by Kerry M. Olitzky

14. Understanding the by Elliot Rabin

15. The Routledge ATLAS OF JEWISH HISTORY by Martin Gilbert

Synagogue libraries and gift shops, public libraries and many bookstores carry a wealth of writings about Judaism. History, philosophy, essays, folk tales, bibliographies and modern fiction, as well as the many current events publications, will all provide a breadth of understanding and insight for your Jewish studies.

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Hebrew Alphabet Chart

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Hebrew – English Transliteration Pronunciation Guide

Transliteration is when we use English letters to phonetically represent Hebrew words. The correct way to spell Hebrew words is with Hebrew letters, therefore you may discover spelling variations in the English transliteration, such as: Chanukah vs. Ḥanukkah.

Speaking of Chanukah, there is no easy way to convey the Hebrew guttural sound made in the throat. It sounds like the “ch” in the name of the composer, “Bach.” Notice how this is different from the “ch” in Charlie.

.(ח ) and het (כ ) This guttural sound is made by two Hebrew letters: khaf The difference in sound is usually indistinguishable. Either one may be transliterated as ch, kh, h, or ḥ.

Presented here are the most common phonetic spellings, using the Sephardic pronunciation, which is used in Israel.

When the following letters appear, they usually sound as they do in the word which is given as an example: a as in father eh as in red ee as in feet i as in feet, sometimes as in big oo as in moon o as in boat u as in push ai as in buy ay as in say ei as in eight tz as in nuts

Adapted from Welcome to the Family: Opening Doors to the Jewish Experience, by Lois Sussman Shenker

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Jewish Greetings Cheat Sheet By InterfaithFamily.com

Ever hear someone use a Jewish greeting and aren’t sure what it means or how to respond? Happy and sad lifecycle moments, Jewish holidays and other occasions all have Jewish greetings attached. Here are some traditional Hebrew or responses and their meanings—and a virtual pat on the back. You’re doing fine! The most common Jewish greeting is Shalom, a Hebrew word which means hello, goodbye and peace. Happy Occasions B’chatzlacha! [be-ḥatz-la-ka] This means good luck!

B’sha’ah tovah [be-sha-ah toe-vah] Don’t say mazel tov when someone says they are pregnant. They don’t have the baby yet. Instead say “b’sha’ah tovah,” or “in a good hour”—meaning something like, I hope this works out perfectly. If you feel uncomfortable pronouncing that, say, “I’m so happy for you.”

Mazel tov [mah-zel tohv] Though this expression means literally good luck (or “a good sign”), it’s always used to mean congratulations. It’s something to say to couples getting married, parents of children becoming bar or bat mitzvah and new parents (but not to be said to expecting parents). It’s also a nice thing to say to someone who has a birthday, or gets a new job or a new car.

One thing that makes Jewish subculture a little different from the dominant culture is that it’s typical to congratulate the parents, siblings and friends of people getting married, having a baby or watching their relative become bar or bat mitzvah. If someone says “Congratulations!” to you when you say you are going to a friend’s wedding, say, “Thanks,” not, “It’s not my wedding, you goofball.”

You might also hear some wise guy yell “Mazel tov” in a Jewish delicatessen when someone drops dishes. That’s because at Jewish weddings, it’s traditional to break a glass and sometimes also a plate.

Tithadesh or tithadshi [Teet-ha-desh or Teet-had-she] When your friend gets new clothes, a new house or a new car, there is a special way to congratulate them—“Tithadesh,” may it renew you. (The feminine form of this word is “tithadshi.”) There isn’t a really a good English equivalent, because there’s no specific way of congratulating people on getting new things—but you can always say, “Congratulations, enjoy it!” ~ 13 ~

Yasher Koach [Ya-shair Ko-akh] When someone has an aliyah (is called up to the Torah during a service) or reads from the Torah, or does some public ritual in the synagogue, one traditional thing to say is “Yasher koach,” may your strength increase. If you feel uncomfortable pronouncing that, you can say, “Good job” and shake their hand. If someone says that to you, reply, “Baruch tihiyeh”— or just, “Thanks!”

Sad Occasions Next time, at a simchah When you see someone you love at a sad occasion like a funeral, what do you say? There is a Yiddish expression, “Oyf simches” which means, “Let’s only meet at happy occasions.” A good substitute is, “Glad you could make it,” or “Hope the next time we meet is at a happier occasion.”

Ha-Makom yinachem etchem… [Ha-ma-comb yin-ahem et-hem] There is a traditional Hebrew phrase to say at funerals and houses of mourning, “Ha- Makom hu yinachem et chem b’toch avlei tsiyon v’yerushalayim.” It means, “May the Merciful One comfort you among the mourners for Zion and .” It seems unlikely you will need to say this, but it’s good to be in the know. You don’t really have to say anything, just be there and listen. Or say, “I’m sorry.”

May their memory be a blessing When expressing condolences, a common Jewish saying is “May his/her memory be a blessing.” This can go along with “Sorry for your loss.”

For more about what to say when you visit a house of mourning, see “How to Pay a Shiva Call,” and our booklet, Mourning the loss of a Jewish Loved One.

Times of Day Boker tov [bo-ker tohv] Literally, “good morning.” Nice replies are “boker tov” right back, or “boker or,” meaning “morning light.”

Erev tov [air-ev Tohv] Literally, “good evening.” You can reply “erev tov” right back.

Lilah Tov [Lie-Lah Tohv] Literally, “good night.” An appropriate response is to say “lilah tov” back.

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Holidays Chag Sameach [Chahg sah-may-ach] (Happy holiday) with a heavy gutteral h at the beginning of the first word and the end of the second. Or if you are really sophisticated, Moadim l’simcha, which means “festivals for joy.” You may also hear “gut yuntuv,” which is Yiddish for happy holiday. This is typically said on and Simchat Torah, and . It can really be said for any holiday, however.

Shabbat Shalom [Sha-baht sha-loam] The most traditional greeting on Shabbat is the easiest: “Shabbat Shalom,” good Sabbath! You might also hear Gut Shabbes, which is Yiddish for good Sabbath. Saying Good Sabbath or Good Shabbes is a great way of greeting someone on Shabbat without speaking Hebrew. We say this to welcome one another or say goodbye on Shabbat.

Shavua Tov [Sha-voo-ah Tohv] Shabbat officially ends when there are three stars in the sky on Saturday night. Some close Shabbat with the short ceremony of , meaning “separation,” to mark the separation of Shabbat from the rest of the week. Starting on Saturday night, people often wish each other “shavua tov,” meaning “a good week,” as a wish for the coming week. You might even hear people saying this through Sunday. You can repeat, “shavua tov!” to them right back.

Shanah Tovah [Sha-nah Toh-vah] Traditional greetings on include, “L’Shanah Tovah tikatevu,” which means, May you be inscribed for a good year, or just “Shanah Tovah,” which means “a good year.” Some say “Happy New Year!” or “a happy and healthy New Year.” You might also hear people greet in Yiddish, “Gut yomtev,” which means happy holiday.

Gamar hatimah tova [ga-mar ha-ti-mah toh-vah] A traditional greeting for is “Gamar hatimah tovah:” a good completion to your inscription (in the book of life). Some say “Gamar tov,” a good completion. Some say “Shanah tovah” or Happy New Year, and some say “Tzom kal” or have an easy fast.

Happy [Ḥa-noo-kah] The big challenge here for many English-speakers is that initial heavy H sound, like the J in Jose or the ch in Loch Ness. (That’s why the holiday is sometimes spelled Chanukah.) Say Happy Hanukkah, do your best with the initial guttural h, smile and don’t worry.

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Happy Purim [poo-rim] The best greeting is Happy Purim! Some say Chag Sameach, which means Happy Holiday or Purim Sameach which means Happy Purim! This is a very fun, festive holiday and it’s all about the happy.

Happy Pesach or [pay-sakh] On Passover, some people say “Hag Sameach v’ kasher”—have a happy and kosher holiday. Or try Happy Pesach (Hebrew for Passover) or Happy Passover.

From https://www.interfaithfamily.com/holidays/shabbat_and_other_holidays/_jewish_greeting s_cheat_sheet/

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What Comes After (or instead of) Hello? Knowing how to greet and respond to greetings will greatly enhance your comfort when attending services or speaking with someone Jewish, especially during holiday seasons.

Greeting/Response Translation Usage Shalom Peace Greeting or response Shalom A-lei-chem Peace be with you A greeting A-lei-chem Shalom And with you, peace A response to Shalom Aleichem Bo-ker Tov Good morning A greeting Bo-ker Or Light morning A response to Boker Tov Ya-sheir Ko-ach Strength to you Said with a handshake (used like “good job”) to congrat- ulate a person who has just had an honor at the pulpit or performed a mitzvah Ba-ruch T’hi-yei May you be blessed Response to Yasheir Koach (used like “thank you”) Mazal Tov Congratulations Shabbat Shalom Sabbath Peace Greeting and response Goot Shabbas (Yiddish) Good Sabbath Greeting and response Sha-vu-a Tov A good week Greeting and response after Shabbat ends Chag Sa-mei-ach Happy Holiday Greeting and response on festivals such as Purim, Hanukah, Shavuot, Sukkot, Pesach Goot Yontif (Yiddish) Happy Holiday Shana Tova A good year Greeting and response from Rosh Hashana through Yom Kippur Tzom Kal May you have an easy Greeting at or Yom fast Kippur AM

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ברכו ת - Blessings

In Judaism, there are berakhot (blessings) for almost everything. If they are recited as part of an action, such as drinking wine or eating bread, the blessing is said first, and then the act is performed. The exception to this is the blessing for Shabbat candles, which are first lit, and then blessed. This is necessary because it is forbidden to kindle fire on the Sabbath. Since the candle blessing ushers in the Sabbath, to light the candles after the blessing would be inappropriate. Almost all blessings begin with the same Hebrew phrase:

Baruch atah Adonai, Eloheinu melech ha-olam…

We praise you, Eternal God, Sovereign of the Universe… Hadlakat Neirot: The Blessing Over the Shabbat Candles Kindle the Shabbat candles (typically 2 candles), and chant or recite:

Baruch atah Adonai, Eloheinu melech ha-olam kid’shanu b’mitzvotav v’tzivanu l’hadlik neir shel Shabbat.

We praise you, Eternal God, Sovereign of the Universe, who makes us holy with mitzvot and commands us to kindle the Sabbath lights. Kiddush: The Blessing Over the Wine Lift the cup of wine or juice and say:

Baruch atah Adonai, Eloheinu melech ha-olam, borei p’ri hagafen.

We praise You, Eternal God, Sovereign of the Universe, who creates the fruit of the vine.

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Also following is the usual, longer form of the Kiddush, chanted at Erev Shabbat (Friday night) services:

Baruch atah, Adonai Eloheinu, Melech Haolam, borei p’ri hagafen.

Baruch atah, Adonai Eloheinu, Melech haolam, asher kid’shanu b’mitzvotav v’ratzah vanu ,v’Shabbat kodsho b’ahavah uv’ratzon hinchilanu, zikaron l’maaseih v’reishit. Ki hu yom t’chilah l’mikra-ei kodesh,zecher litziat Mitzrayim. Ki vanu vacharta, v’otanu kidashta, mikol haamim. V’Shabbat kodsh’cha b’ahavah uv’ratzon hinchaltanu. Baruch atah, Adonai, m’kadeish HaShabbat.

Praise to You, Adonai our God, Sovereign of the universe, Creator of the fruit of the vine.

Praise to You, Adonai our God, Sovereign of the universe who finding favor with us, sanctified us with mitzvot. In love and favor, You made the holy Shabbat our heritage as a reminder of the work of Creation. As first among our sacred days, it recalls from Egypt. You chose us and set us apart from the peoples. In love and favor You have given us Your holy Shabbat as an inheritance.

Drink the wine or juice.

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Hamotzi: The Blessing Over the Bread Uncover the challah and say:

Baruch atah Adonai, Eloheinu melech ha-olam, hamotzi lechem min ha-aretz.

We praise You, Eternal God, Sovereign of the universe, who brings forth bread from the earth.

Cut or break off pieces of challah for each family member to eat. : A Blessing for Special Occasions The Shehecheyanu (pronounced sheh-hekh-ee-ya-noo) is said for beginnings and “firsts” of all kinds, remembering how good it is to be alive, seeing the world anew.

Barukh Ata Adonai, Eloheynu Melekh ha’Olam, shehecheyanu v’key’yemanu, v’hi’gi’anu laz’man ha’zeh.

We praise You, Eternal God, Sovereign of the universe, Who has kept us alive, and sustained us, and enabled us to reach this moment. : Grace After Meals The blessing, Birkat HaMazon, is a grace after meals, means “blessings for food” in Hebrew. It is said after meals; some communities have the custom of only saying it after a meal that includes bread.

The Birkat HaMazon is made up of four blessings, giving thanks for the food, the land, Jerusalem and God’s goodness. The shortest version, when pressed for time, is:

Barukh Ata Adonai, hazan et ha’kol.

Blessed are You, Lord, sustaining everything.

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Shema

Deuteronomy 6:4-9

Sh'ma Yis'ra'eil Adonai Eloheinu Adonai echad. Hear, Israel, the Lord is our God, the Lord is One.

In an undertone:

Barukh sheim k'vod malkhuto l'olam va'ed. Blessed be the Name of His glorious kingdom for ever and ever.

V'ahav'ta eit Adonai Elohekha b'khol l'vav'kha uv'khol naf'sh'kha uv'khol m'odekha. And you shall love the Lord your God with all your heart and with all your soul and with all your might.

V'hayu had'varim ha'eileh asher anokhi m'tzav'kha hayom al l'vavekha. And these words that I command you today shall be in your heart.

V'shinan'tam l'vanekha v'dibar'ta bam And you shall teach them diligently to your children, and you shall speak of them

b'shiv't'kha b'veitekha uv'lekh't'kha vaderekh uv'shakh'b'kha uv'kumekha when you sit at home, and when you walk along the way, and when you lie down and when you rise up.

Uk'shar'tam l'ot al yadekha v'hayu l'totafot bein einekha. And you shall bind them as a sign on your hand, and they shall be for frontlets between your eyes.

Ukh'tav'tam al m'zuzot beitekha uvish'arekha. And you shall write them on the doorposts of your house and on your gates.

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Deuteronomy 11:13-21

V'hayah im shamo'a tish'm'u el mitz'votai And it shall come to pass if you surely listen to the commandments

asher anokhi m'tzaveh et'khem hayom that I command you today

l'ahavah et Adonai Eloheikhem ul'av'do b'khol l'vav'khem uv'khol naf'sh'khem to love the Lord your God and to serve him with all your heart and all your soul,

V'natati m'tar ar'tz'khem b'ito yoreh umal'kosh v'asaf'ta d'ganekha v'tirosh'kha v'yitz'harekha. That I will give rain to your land, the early and the late rains, that you may gather in your grain, your wine and your oil.

V'natati eisev b'sad'kha liv'hem'tekha v'akhal'ta v'sava'ta. And I will give grass in your fields for your cattle and you will eat and you will be satisfied.

Hisham'ru lakhem pen yif'teh l'vav'khem v'sar'tem va'avad'tem Elohim acheirim v'hish'tachavitem lahem Beware, lest your heart be deceived and you turn and serve other gods and worship them.

V'charah af Adonai bakhem v'atzar et hashamayim v'lo yih'yeh matar v'ha'adamah lo titein et y'vulah And anger of the Lord will blaze against you, and he will close the heavens and there will not be rain, and the earth will not give you its fullness,

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va'avad'tem m'heirah mei'al ha'aretz hatovah asher Adonai notein lakhem. and you will perish quickly from the good land that the Lord gives you.

V'sam'tem et d'varai eileh al l'vav'khem v'al naf'sh'khem uk'shar'tem otam l'ot al yed'khem v'hayu l'totafot bein eineikhem. So you shall put these, my words, on your heart and on your soul; and you shall bind them for signs on your hands, and they shall be for frontlets between your eyes.

V'limad'tem otam et b'neikhem l'dabeir bam And you shall teach them to your children, and you shall speak of them

b'shiv't'kha b'veitekha uv'lekh't'kha vaderekh uv'shakh'b'kha uv'kumekha when you sit at home, and when you walk along the way, and when you lie down and when you rise up.

Ukh'tav'tam al m'zuzot beitekha uvish'arekha. And you shall write them on the doorposts of your house and on your gates.

L'ma'an yirbu y'maychem vi-y'may v'naychem al ha-adamah asher nishba Adonai la-avotaychem latayt lahem ki-y'may ha-shamayim al ha-aretz. In order to prolong your days and the days of your children on the land that the Lord promised your fathers that he would give them, as long as the days that the heavens are over the earth.

Numbers 15:37-41

Vayo'mer Adonai el Mosheh lei'mor And the Lord spoke to Moses, saying...

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Dabeir el b'nei Yis'ra'eil v'amar'ta aleihem Speak to the children of Israel and say to them

v'asu lahem al kan'fei vig'deihem l'dorotam v'nat'nu al tzitzit hakanaf p'til t'kheilet they should make themselves tzitzit (fringes) on the corners of their clothing throughout their generations, and give the tzitzit of each corner a thread of blue.

V'hayah lakhem l'tzitzit ur'item oto uz'khar'tem et kol mitz'vot Adonai va'asitem otam v'lo taturu acharei l'vav'khem v'acharei eineikhem asher atem zonim achareihem And they shall be tzitzit for you, and when you look at them you will remember all of the Lord's commandments and do them and not follow after your heart and after your eyes which lead you astray.

L'ma'an tiz'k'ru va'asitem et kol mitz'votai viyitem k'doshim lei'loheikhem In order to remember and do all My commandments, and be holy for your God.

Ani Adonai Eloheikhem asher hotzei'ti et'khem mei'eretz Mitz'rayim lih'yot lakhem leilohim Ani Adonai Eloheikhem I am the Lord, your God who led you from the land of Egypt to be a God to you. I am the Lord, your God. © Copyright 5758-5767 (1998-2007), Tracey R Rich

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Timelines of Jewish History

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Historical Figures in Judaism Biblical

Adam & Eve 3761 BCE → 2831 BCE According to Jewish tradition, Adam and Eve were the first human beings to be created.

Noah 2705 BCE → 1755 BCE Noah was a righteous man in the generation of the big Flood. Thanks to his righteousness he was chosen by God to save humanity and animals. Therefore, all humanity today originates from him.

Abraham and 1813 BCE → 1638 BCE Abraham and Sarah are the first patriarch and matriarch of the Jewish nation. Parents of . Abraham is considered to be the founder of monotheism.

Isaac & Rebekah 1713 BCE → 1533 BCE Isaac and Rebekah are the second generation of Israel's patriarchs and matriarchs. Parents of .

Jacob, and Rachel 1653 BCE → 1506 BCE Jacob, Lea and Rachel are the third generation of Israel's patriarchs and matriarchs. Jacob was named Israel. Jacob is the father of the Tribes of Israel.

Sons of Jacob – the Tribes of Israel 1568 BCE → 1429 BCE Each one of Jacob's 12 sons became a Tribe of Israel, except for Joseph, that got to be the father of 2 tribes through his Sons: Ephraim and Manasseh. There were thus 13 Tribes of Israel. The land of Israel was divided to only 12 Of the tribes since did not get land as its work to serve god and take care of religious duties did not require land.

Moses and 1396 BCE → 1276 BCE Moses is the greatest prophet of all times. He led Bnei Israel out of Egypt towards the Land of Israel. He was the one who formed the Israeli Nation. He received the Torah from God on Mount Sinai. His brother Aaron was by his side for aid. He was also the first to serve as a Cohen and the father of all Cohanim.

Joshua 1355 BCE → 1245 BCE Joshua was Moses’s apprentice and successor. As such he led Am Israel into the Land of Israel and conducted its occupation.

Deborah 1245 BCE → 1180 BCE Deborah was a prophetess, the fourth Judge-Leader of pre-monarchic Israel, counselor and warrior.

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Samson 1099 BCE → 1059 BCE Shimshon Ha'gibor (Samson the hero) was a Nazir and the third-to-last Judge of pre- monarchic Israel. He was granted superpowers by God and became a hero warrior fighting Israel's enemies.

Ruth 1130 BCE → 1050 BCE Ruth Ha'moavia (of Moab) is known for her great devotion to Am Israel and its God. As such she was granted to be the great grandmother of King David.

Samuel 1059 BCE → 1007 BCE (Shmuel) was the last of the Hebrew Judges and the first of the major prophets who began to prophesy inside the Land of Israel. He was thus at the cusp between two eras. He also anointed the first two kings of the Kingdom of Israel: Saul and David.

King Saul 1079 BCE → 1007 BCE The first King of Israel.

King David 1040 BCE → 970 BCE The second King of Israel, as he replaced King Saul. Father of the dynasty that ruled the United Kingdom and then until the destruction of the 1st Temple and the Babylonian exile.

King 1000 BCE → 931 BCE King Solomon, son of King David and Bat-Sheva, is known for his wisdom. Built the 1st . During his time, the United Kingdom of Israel prospered economically and politically.

Elijah 755 BCE → 718 BCE Elijah was a famous prophet and a wonder-worker in the northern kingdom of Israel during the reign of King Ahab. He fought against worshiping pagan gods (the “Ba'al”). He raised the dead, brought fire down from the sky, and was taken up in a whirlwind of flame (thus never died). Elijah's return is prophesied “before the coming of the great and terrible day of the Lord.”

Jeremiah 643 BCE → 568 BCE Jeremiah was one of the great prophets. He was active around the time of the destruction of the 1st Temple. As such he played an important role in keeping the nation together after the terrible destruction and exile. He authored the Book of Lamentations, that is recited on the 9th of Av (the day when the Temple was destructed).

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Ezekiel 622 BCE → 562 BCE Ezekiel was one of the great prophets. He active around the time of the destruction of the 1st Temple. One of his most known prophecies is the Vision of Valley of Dry Bones, where he sees the dead rise again.

Esther & Mordechai 568 BCE → 468 BCE Esther and Mordechai saved the Jewish people from the genocide that was planned by a Senior minister of the Persian Empire, Haman.

Ezra & Nehemiah 480 BCE → 420 BCE Ezra and Nehemiah led waves of immigrations of exiled from Babylon back to the Land of Israel. Ezra the Scribe, one of the “Men of the Great Assembly,” enforced observance of the Torah and fought against mixed marriages. His work has great influence on Jewish life even today. Post-Biblical

Judah the Hammer 195 BCE → 160 BCE Yehuda Ha'Macabee (Judah the Hammer) was the head of the Jewish army that fought in the revolt against the Greeks and won.

Herod 74 BCE → 4 BCE Herod was a Roman client king of Judea. His epithet of “the Great” is widely disputed as he is described as “a madman who murdered his own family and a great many rabbis.” He is also known for his colossal building projects in Jerusalem and elsewhere, including his expansion of the Second Temple in Jerusalem and the construction of Caesarea.

Hillel & Shammai 110 BCE → 10 CE Hillel and Shammai were two leading rabbis of the early 1st century CE who founded opposing schools of Jewish thought, known as the House of Hillel and House of Shammai. The debate between these schools on matters of ritual practice, ethics, and theology was critical for the shaping of the Oral Law and Judaism as it is today.

Philo 15 BCE → 45 CE Philo of Alexandria, also called Philo Judaeus, was a Hellenistic Jewish philosopher who lived in Alexandria, Egypt during the Roman Empire. He attempted to fuse and harmonize Greek philosophy with .

Josephus 37 CE → 100 CE Jewish historian that lived through and documented Judah's Great Revolt and its devastating suppression by the Roman Empire.

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Yohanan ben Zakai 30 BCE → 90 CE Yohanan ben Zakai was one of the , and a primary contributor to the core text of Rabbinical Judaism, the . During the suppression of the Great Revolt he asked the Roman commander to save Yavne and its sages. There he founded his school that functioned as a re-establishment of the Sanhedrin so that Judaism could survive the destruction and adopt to the new situation.

Rabbi Akiva 17 CE → 137 CE One of the greatest rabbinical figures of all times. Rabbi Akiva supported the Bar-Kokhba Revolt against the Romans and suffered martyrdom upon his opposition to Hadrian's edicts against the Jewish religion.

Bar Kokhba 95 CE → 135 CE Led the revolt against the Romans. Many thought he was the Messiah at his time that was sent to save Israel. The revolt was brutally suppressed and resulted in deaths of more than half a million people, destruction, exile and cruel edicts. It was then when the Romans gave the name “Palestine” to the land of Israel so that the Jewish connection to the land would be forgotten. For the same reason Jews were not allowed into Jerusalem and Jewish traditions were outlawed. These edicts still affect the Jewish nation today, almost 2,000 years later.

Bruriah 100 CE → 163 CE Bruriah was a clever sage. She was highly valued due to her wisdom, her sharpness and the scope of her knowledge. It is said about her that she studied 300 laws in one day. Judah the Prince (Yehuda haNasi) 136 CE → 220 CE Judah the Prince, also known as Rabbi, was a 2nd-century rabbi and chief redactor and editor of the Mishnah. He was a key leader of the Jewish community during the Roman occupation of Judea. Shimon Bar Yochai 2nd Century CE also known by his acronym Rashbi, was a 2nd-century tannaitic sage in ancient Judea, said to be active after the destruction of the Second Temple in 70 CE. He was one of the most eminent disciples of Rabbi Akiva, and attributed by many Orthodox Jews with the authorship of the , the chief work of . Rabbi Yochanan 180 CE → 280 CE Rabbi Yochanan was considered as the greatest rabbi of his generation. He started a school in , and let anyone who wanted to learn in, a controversial move at the time. He laid the foundations for the Yerushalmi Talmud.

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Resh Lakish (200-275 CE) 3rd Century CE Palestinian amora, ben Lakish or Resh Lakish, as he is more concisely and commonly referred to in the Babylonian Talmud, was one of the most esteemed sages in the Tiberias academy headed by Yochanan. Rav Ashi 352 CE → 427 CE Rav Ashi was a Babylonian Amoraic sage, who reestablished the Academy at Sura and was first editor of the Babylonian Talmud.

Saadia Gaon 882 CE → 942 CE A prominent rabbi, Jewish philosopher, and exegete of the Geonic period. The first important rabbinic figure to write extensively in Arabic, he is considered the founder of Judeo-Arabic literature. Known for his works on Hebrew linguistics, Halakha, and Jewish philosophy. In this capacity, his philosophical work Emunoth ve-Deoth represents the first systematic attempt to integrate Jewish theology with components of Greek philosophy. Saadia was also very active in opposition to Karaism, in defense of rabbinic Judaism.

Rabbeinu Gershom (Me’or HaGolah) 960 CE → 1035 CE Leader of the Ashkenazi Jews in the 11th century. Amongst his halachic rulings are prohibitions on: polygamy, deportation of a woman against her will and opening a letter addressed to another person.

Rashi 1040 CE → 1105 CE Rashi (Rabbi Shlomo Yitzhaki) is considered to be the greatest commentator of all times. His commentary on the Tanach (the Bible) and the Talmud is characterized by its conciseness. He was born in France in 1040.

Yehuda Halevi 1089 CE → 1140 CE Rabbi Yehuda Halevi was one of the greatest Jewish poets and thinkers. Amongst his works is the book “The Kuzari,“ in which he lays out and explains Jewish philosophy. Born and raised in Spain. Fulfilled his spiritual aspiration to live in the Land of Israel. He was assassinated in Jerusalem by an Arab. Among his famous songs “My heart is in the East, tho' in the West I live”, describing his longing to Israel. In addition to his spiritual work, he worked as a physician.

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The Rambam, Maimonides 1135 CE → 1204 CE Rabbi Moshe Ben Maimon (RaMBaM, also known as Maimonides) was born in Spain in 1135. One of the greatest Jewish leaders and philosophers. A popular saying states, “From Mosheh (Moses) to Mosheh (Rambam) there was none like Mosheh. He became the head of the Jewish community in Egypt. In addition to his rabbinical and philosophical skills and works he was a scientist and worked as a physician. The Rambam emphasized the importance of work.

Ramban, Nahmanides 1194 CE → 1270 CE Ramban (Rabbi Moshe ben Naḥman), was a leading medieval Jewish scholar, philosopher, physician, kabbalist, and biblical commentator. He was raised and lived for most of his life in Spain. Following his longing to the Land of Israel he managed to live in Jerusalem during his last years. One of his works that I especially like and recommend is “Iggeret ha-Musar,” which is a letter addressed to his son, giving him day to day tips for life.

Rabbi Yosef Karo 1488 CE → 1575 CE Joseph ben Ephraim Karo, was author of the last great codification of Jewish law, the , which is still authoritative for all Jews pertaining to their respective communities. To this end he is often referred to as HaMechaber (The Author“) and as Maran (Our Master).

Yitzchak Luria (1534-1572) The 16th century Kabbalist, Rabbi Isaac Ben Solomon Luria revolutionized the study of Jewish mysticism through Kabbalah. Luria, also known as Isaac Ashkenazi, attracted a large number of followers who gave him the title of "HaAri," The Lion, because of the initials of the phrase "haeloki Rabbi Yitzhak" – the divine Rabbi Yitzhak. Baal Shem Tov 1698 CE → 1760 CE Rabbi Israel Ben Eliezer, often called Baal Shem Tov or Besht, was a Jewish, mystical rabbi. He founded the and movement.

The Vilna Gaon (1720-1791) Eliyahu ben Shlomo Zalman Kremer, known as “Eliyahu of Vilna, “the Vilna Gaon,” or by his Hebrew acronym Gra (Gaon Rabbenu Eliyahu), was a Talmudist, halachist, kabbalist, and the foremost leader of non-hasidic Jewry of the past few centuries. Through his annotations and emendations of Talmudic and other texts he became one of the most familiar and influential names in rabbinic study since the Middle Ages, counted by many among the sages known as the , and ranked by some with the even more revered of the Middle Ages. He held great scientific knowledge. He led the opposition to the Hasidut movement. ~ 36 ~

Moses Mendelssohn (1729-1786) Moses Mendelssohn was the first Jew to bring secular culture to those living an Orthodox Jewish life. He valued reason and felt that anyone could arrive logically at religious truths. He argued that what makes Judaism unique is its divine revelation of a code of law. He wrote many philosophical treatises and is considered the father of the Jewish Enlightenment. The Chatam Sofer (1762-1839) One of the leading rabbis and poskim of recent generations. One of the major designers of Orthodox view. Coined the term “new forbidden by the Torah,” meaning that there should be no change in Jewish customs and religious traditions. This view was clearly in contrary to the Reforms' view. He supported secular-studies in addition to religious studies. Encouraged and worked to settle the Land of Israel.

Abraham Geiger (1810-1874) Abraham Geiger was a German rabbi and scholar, considered the founding father of . Emphasizing Judaism's constant development along history and universalist traits, Geiger sought to re-formulate received forms and design what he regarded as a religion compliant with modern times.

The Chofetz Chaim (1838-1933) Yisrael Meir (Kagan) Poupko, known popularly as The Chofetz Chaim, was an influential Lithuanian Jewish rabbi of the Musar movement, a Halakhist, , and ethicist whose works continue to be widely influential in Jewish life. Amongst his works are: Chafetz Chayim (“Desirer of Life“), his first book, that deals with the laws of gossip and slander; Sh'mirat HaLashon (“Guarding of the Tongue“), is a discussion of the philosophy behind the Jewish concepts of power of speech and guarding one's speech; Mishna Berura (“Clarified teachings“) is an important commentary, on a section of the Shulchan Aruch.

Theodor Herzl (1860-1904) Austria-Hungarian Jew. Journalist and political activist. “Visionary of the State of Israel.” Initiator and leader of the Zionist Congress and the World Zionist Organization.

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Hayim Bialik (1873-1934) One of the greatest Hebrew poets of modern times. Born in the Ukraine. He is widely regarded, especially in Israel, as the national poet of the Jewish people. Bialik's poems express not only his own deeply conflicted emotions but also the ambivalence of a generation of Jews caught between the breakdown of traditional Jewish life and the call of a new Jewish world whose outlines could be but dimly perceived.

Rav Kook (1865-1935) Rabbi Abraham Isaac Kook was an Orthodox rabbi, the first Ashkenazi Chief Rrabbi of British Mandatory Palestine in the Land of Israel, the founder of Mercaz HaRav (The Central Universal Yeshiva), a Jewish thinker, Posek, Kabbalist, and a renowned Talmid Chacham. He is considered one of the fathers of religious Zionism.

Chaim Weizmann (1874-1952) Chaim Azriel Weizmann was a Zionist leader and Israeli statesman who served as president of the Zionist Organization and later as the first president of Israel. He was elected on 16 February 1949, and served until his death in 1952.

Albert Einstein (1879-1955) One of the greatest physicists of all time. Born in Germany. Father of the theory of relativity and the inventor of quantum theory.

Ben Gurion (1886-1973) Leader of the Jewish community in Israel at the time of the British Mandate. Announced the establishment of the State of Israel and became its first Prime Minister. Set up the Israeli army, the IDF, and established Israel's security doctrine.

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Yosef Dov Soloveitchik (1903-1993) A major American Orthodox rabbi, Talmudist, and modern Jewish philosopher. He served as an advisor, guide, mentor, and role-model for tens of thousands of Jews, both as a Talmudic scholar and as a religious leader. He is regarded as a seminal figure by Modern .

Abraham Joshua Heschel (1907-1972) Abraham Joshua Heschel was a Polish-born American rabbi and one of the leading Jewish theologians and Jewish philosophers of the 20th century. He was very active in the U.S. Civil Rights Movement.

Please note: It is impractical to give a comprehensive listing of Jewish Historical Figures, so please forgive this abridged version. This list was assembled through internet searches, Wikipedia, The Jewish Virtual Library, and My Jewish Learning. If you would like to suggest changes or additions to this list, please use the comments section on the Evaluation Form sent out at the end of each of the three Units for the Introduction to Judaism Course.

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Jewish Holidays 5781 (2020-21) Type of Holiday Dates Description Holiday Prayers for forgiveness in preparation Leil Sep 12, 2020 Sa Minor for the High Holidays

Rosh Hashana Sep 19-20, 2020 Sa-Su Major The Jewish New Year

Yom Kippur Sep 28, 2020 Mo Major Day of Atonement

Sukkot Day 1 & 2 Oct 3-4, 2020 Sa-Su Major Feast of

Sukkot Hol haMoed Oct 5-9, 2020 M-F Major

Shmini Atzeret Oct 10, 2020 Sa Major Eighth Day of Assembly

Simchat Torah Oct 11, 2020 Su Major Day of Celebrating the Torah

The Jewish festival of rededication, also Chanukah Dec 11-18, 2020 F-F Minor known as the Festival of Lights Tu BiShvat Jan 28, 2021 Th Minor New Year for Trees Purim is one of the most joyous and fun Purim Feb 26, 2021 F Minor holidays on the Jewish calendar Passover, the Feast of Unleavened Pesach Day 1 & 2 Mar 28-29, 2021 Su-M Major Bread Pesach Hol haMoed Mar30-Apr 2, 2021 Tu-F Major 7 weeks from the second night of Days of the Omer Mar 29-May 16 Minor Pesach to the day before Shavuot Pesach Day 7 & 8 Apr 3-4, 2021 Sa-Su Major

Yom HaShoah Apr 8, 2021 Th Modern Holocaust Memorial Day

Yom HaZikaron Apr 14, 2021 W Modern Israeli Memorial Day

Yom HaAtzma'ut Apr 15, 2021 Th Modern Israeli Independence Day

Lag BaOmer Apr 30, 2021 F Minor 33rd day of counting the Omer

Yom Yerushalayim May 10, 2021 M Modern Jerusalem Day

Festival of Weeks, commemorates the Shavuot May 17-18, 2021 M-Tu Major giving of the Torah at Mount Sinai The Ninth of Av, fast commemorating Tish'a B'Av Jul 18, 2021 Su Minor the destruction of the two Temples

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Jewish Calendar 5781

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What Is the Torah Portion? How the Five Books of Moses are divided up into weekly portions. BY MJL ADMIN

The weekly Torah portion, parshat hashavuah, serves as the focal point for much Jewish learning, from individual study to informal discussion groups to rabbis’ sermons. The Torah, also known as the Five Books of Moses or the Pentateuch, is divided into 54 separate portions, each one named for the first word or words of the passage — and each linked to a specific week. The weekly portion is read aloud, or chanted, from the Torah scroll as part of the Torah service in synagogue on Shabbat (Saturday) morning. The weekly reading is pre- empted by a special reading on major religious holidays. The Saturday morning and holiday readings are followed by an often similarly themed reading (Haftarah) from the Book of Prophets (Nevi'im).

The Torah is part of the Tanach, or Hebrew Bible, known in Christianity as the Old Testament. Tanach is an acronym for Torah, Nevi’im (Prophets) and (Writings).

Below are the names of the Torah’s five books (each portion is a section within a book) and a brief summary of each:

Genesis (“Origins”)/Bereishit (“In the Beginning”) tells the story of creation, Noah and the flood, and the selection of Abraham and Sarah and their family as the bearers of God’s covenant. Stories of sibling conflict and the long narratives of Jacob and his favorite son Joseph conclude with the family dwelling in Egypt.

Exodus (“The Road Out”)/Shemot (“Names”) tells of how the family of Jacob grew and then was enslaved in Egypt. The baby Moses, born of but adopted by Pharaoh, becomes God’s prophet who, after bringing 10 plagues down upon Egypt, leads the Israelites through the Red Sea to freedom and to the revelation at Mount Sinai. The story of the Israelites worshipping the golden calf, which follows soon after the revelation at Mount Sinai, is almost obscured by lengthy materials on the building of a sanctuary () in the wilderness.

Leviticus (“Laws of the Levites”)/Vayikra (“And God Called”) deals mostly with laws of Israelite sacrificial worship. Related rules include the basis for Jewish dietary laws (kashrut) and issues of purity and impurity. The holiness code, which describes a sanctified communal life, is a highlight of the book.

Numbers (“The Census”)/Bamidbar (“In the Wilderness”) begins with a census of the Israelites and the tribe of Levi. A group of Israelites spy out the land of ; their discouraging report sends them back into the desert for an additional 38 years, during

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Deuteronomy (“Second Law”)/Devarim (“Words”) is Moses’ final message to the people of Israel before they cross over the Jordan River into Israel. Moses reminds the people of how God has redeemed the people from Egypt and of the details of the covenant between Israel and God. In stark language, Moses describes the rewards for observance of the laws of the covenant and the punishment for disobedience. Finally, Moses passes along his authority to Joshua who will lead the people into the land.

Book Parsha Name English Equivalent Parsha Portion Pg# Etz Ḥayim In the beginning Gen. 1:1-6:8 3 - 40 ְבּ ֵרא ִשׁית ,Bereshit (Genesis) Bereshit Noah (rest) 6:9-11:32 41 - 68 ֹנ ַח ,Noach Go forth, yourself! 12:1-17:27 69 - 98 ֶל- ְל ,Lech-Lecha And He appeared 18:1-22:24 99 - 126 ַו ֵיּ ָרא , Life of Sarah 23:1-25:18 127 - 145 ַח ֵיּי ָשׂ ָרה ,Chayei Sarah Generations 25:19-28:9 146 - 165 תּוֹ ְל ֹדת ,Toledot And he went out 28:10-32:3 166 - 197 ַו ֵיּ ֵצא ,Vayetze And he sent 32:4-36:43 198 - 225 ַו ִיּ ְשׁ ַלח ,Vayishlach And he settled 37:1-40:23 226 - 249 ַו ֵיּ ֶשׁב , At the end of 41:1-44:17 250 - 273 ִמ ֵקּץ , And he drew near 44:18-47:27 274 - 292 ַו ִיּ ַגּשׁ , And he lived 47:28-50:26 293 - 316 ַו ְי ִחי ,Vayechi Names Ex. 1:1-6:1 317 - 350 ְשׁמוֹת ,Shemot (Exodus) Shemot Appeared 6:2-9:35 351 - 373 ָו ֵא ָרא ,Va'eira Go! 10:1-13:16 374 - 398 בֹּא ,Bo When he sent out 13:17-17:16 399 - 431 ְבּ ַשׁ ַלּח ,Beshalach Jethro 18:1-20:23 432 - 455 ִי ְתרוֹ ,Yitro Laws 21:1-24:18 456 - 484 ִמּ ְשׁ ָפּ ִטי ם ,Mishpatim Offering 25:1-27:19 485 - 502 ְתּרוּ ָמה ,Terumah You shall command 27:20-30:10 503 - 522 ְתּ ַצ ֶוּה ,Tetzaveh When you elevate 30:11-34:35 523 - 551 ִכּי ִת ָשּׂא ,Ki Tisa And he assembled 35:1-38:20 552 - 563 ַו ַיּ ְק ֵהל ,Vayakhel* Accountings 38:21-40:38 564 - 584 ְפקוּ ֵדי ,Pekudei

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Pg# Etz Book Parsha Name English Equivalent Parsha Portion Ḥayim And he called Lev. 1:1-5:26 585 - 612 ַו ִיּ ְק ָרא ,Vayikra (Leviticus) Vayikra Command! 6:1-8:36 613 - 629 ַצו ,Tzav Eighth 9:1-11:47 630 - 648 ְשּׁ ִמי ִני ,Shemini She bears seed 12:1-13:59 649 - 659 ַת ְז ִרי ַﬠ ,Tazria* Infected one 14:1-15:33 660 - 678 ְמּ ֹצ ָרע ,Metzora After the death 16:1-18:30 679 - 692 ַא ֲח ֵרי מוֹת ,Acharei Mot* Holy ones 19:1-20:27 693 - 716 ְק ֹד ִשׁים ,Kedoshim Say gently 21:1-24:23 717 - 737 ֱא ֹמר ,Emor On the Mount 25:1-26:2 738 -746 ְבּ ַהר ,Behar* In My laws 26:3-27:34 747 - 768 ְבּ ֻח ֹקּ ַתי ,Bechukotai Bemidbar In the wilderness Num. 1:1-4:20 769 - 790 ְבּ ִמ ְד ַבּר ,Bamidbar (Numbers) Elevate! 4:21-7:89 791 - 815 ָנשֹׂ א ,Naso In your uplifting 8:1-12:16 816 - 839 ְבּ ַה ֲﬠ ְת ,Behaalotecha Send for yourself 13:1-15:41 840 - 859 ְשׁ ַלח- ְל ,Shlach Korach 16:1-18:32 860 - 879 ֹק ַרח ,Korach Law 19:1-22:1 880 - 893 ֻח ַקּת ,Chukat* Balak 22:2-25:9 894 - 917 ָבּ ָלק ,Balak Phinehas 25:10-30:1 918 - 940 ִפּי ְנ ָחס ,Pinchas Tribes 30:2-32:42 941 - 953 ַמּטּוֹת ,Matot* Journeys of 33:1-36:13 954 - 980 ַמ ְס ֵﬠי ,Masei Devarim Words Deut. 1:1-3:22 981 - 1004 ְדּ ָב ִרים ,Devarim (Deuteronomy) Pleaded 3:23-7:11 1005-1036 ָו ֶא ְת ַח ַנּן ,Va'etchanan As a result 7:12-11:25 1037-1060 ֵﬠ ֶקב ,Eikev See! 11:26-16:17 1061-1087 ְר ֵאה ,Re'eh Judges 16:18-21:9 1088-1111 ֹשׁ ְפ ִטים ,Shoftim When you go out 21:10-25:19 1112-1139 ִכּי - ֵת ֵצא ,Ki Teitzei

When you enter in 26:1-29:8 1140-1164 ִכּי- ָתבוֹא ,Ki Tavo Standing 1165-1172 29:9-30:20 ִנ ָצּ ִבים ,Nitzavim* (Witnessing) And he went 31:1-31:30 1173-1184 ַו ֵיּ ֶל ,Vayelech Listen! 32:1-32:52 1185-1201 ַה ֲא ִזינוּ ,Haazinu And this is the ְוזֹאת ,V'Zot HaBerachah 33:1-34:12 1202-1212 blessing ַה ְבּ ָר ָכה

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Glossary Judaism has its own vocabulary, including . Quorum of ten adults needed for a terms for customs and ceremonies, public prayer service. holidays, rituals, and life-cycle events. Ner Tamid. "Eternal light." Light above the Many terms and phrases are in Hebrew or ark which is always kept burning. Yiddish. The more terms that you can identify, the more comfortable and Oneg Shabbat. "Shabbat joy." Celebration confident you will feel. after Friday evening services which often includes refreshments, singing, Israeli This is a beginner's list of frequently used dancing, and discussions. words and phrases. Use it as a reference. With time and experience most of them . The Torah scroll, consisting of will become a basic part of your own the Five Books of Moses: Genesis, Exodus, vocabulary of life. Leviticus, Numbers, and Deuteronomy.

Synagogue Terms Shul. Synagogue (Yiddish).

Aliyah. The honor of being called to recite . Prayerbook. the Torah blessings during a synagogue Sidrah. The weekly portion of the Torah Torah reading. that is read aloud at services.

Aron HaKodesh. "Holy ark." The receptacle . Prayer shawl worn during morning in which the Torah scrolls are kept. prayer services and on Kol Nidrei eve. Beit Knesset. "House of assembly." The Holiday Terms synagogue. Shabbat Bimah. Platform-pulpit area in a synagogue. Besamim. Spices used during the Havdalah Haftarah. "Conclusion." The prophetic service. section recited after the reading of the Torah on Sabbaths, festivals, and other Ḥallah. Braided bread used on Sabbaths occasions. and festivals.

Ḥazzan. Cantor. Erev Shabbat. The eve of the Sabbath (Friday evening). . Skullcap. Hamotzi. Blessing said over bread. Maḥzor. (1) Prayerbook used on Rosh HaShanah and Yom Kippur. (2) Special Havdalah. "Separation." Service on prayerbook for one of the three Pilgrimage Saturday night bidding farewell to the Festivals. Sabbath.

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Kabbalat Shabbat. "Welcoming the Leshanah tovah tikateivu. "May you be Sabbath." Service just before the evening inscribed for a good year." Greeting for service on Friday night. Rosh HaShanah.

Kiddush. "Sanctification." Blessing over Mahzor. Festival prayerbook. wine. Neilah. Closing service of Yom Kippur. Motza-ey Shabbat. The "departure" of the Seliḥot. (1) Prayers of forgiveness recited Sabbath. during High Holy Days. (2) Penitential Seudah Shelisheet. "Third meal" eaten prayer service beginning at midnight on during late Sabbath afternoon. Saturday preceding Rosh HaShanah. If Rosh HaShanah falls on Tuesday or earlier in Shabbat Shalom. "Sabbath Peace." A week, the recitation of Selichot begins on Sabbath greeting. Sunday morning of preceding week. Shaḥarit. The morning service. . Ram's horn. Shomer Shabbat. A Sabbath observer. Shevarim. Three blasts of the shofar. Zemirot. Sabbath (or festival) songs sung at Tekiah. One blast of the shofar. the table. Tekiah Gedolah. One very long shofar blast. Rosh Hashanah and Yom Kippur Teruah. Nine short blasts of the shofar. Al Ḥeit. Opening words, and hence the title, of Yom Kippur confessional prayer. Teshuvah. Repentance.

Aseret Y'may Teshuvah. The Ten Days of Yamim Noraim. The Days of Awe. The ten Repentance from Rosh HaShanah to Yom days of repentance from Rosh HaShanah to Kippur. Also known as the Days of Awe. Yom Kippur. Also known as Aseret Y'may Teshuvah. Baal Toke'ah. Person who sounds the shofar. Sukkot, Shemini Atzeret, Simhat Torah

Gemar ḥatimah tovah. "May your final Aravot. Long narrow willow leaves attached verdict be a favorable one." Greeting for to . the days after Rosh HaShanah. . Citron, one of used High Holy Days. Rosh HaShanah and Yom during Sukkot. Kippur, and the days in between. Four Species (Arba Minim). Collective term Kol Nidrei. Liturgical text which ushers in for etrog, lulav, aravot (willows), and Yom Kippur. hadassim (myrtle) used on Sukkot.

Hadassim. Myrtle leaves attached to lulav.

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Ḥag Sameiaḥ. "Happy holiday." Festival Ḥanukkah. Festival of Dedication, occurring greeting. on twenty-fifth of Kislev and lasting for eight days. Hakafot. Processions around sanctuary with Torah scroll on Sukkot and Simḥat Ḥanukkah gelt. Money given to children as Torah. Hanukkah gift.

Ḥatan Beresheet. "Bridegroom of Genesis." Ḥanukkiah. Ḥanukkah candelabrum. Special honor on Simhat Torah of being Kislev. Hebrew month in which Ḥanukkah called up for first sidrah in annual cycle of begins. Torah readings. Latkes. Potato pancakes, traditionally eaten Ḥatan Torah. "Bridegroom of Torah." on Hanukkah. Special honor on Simbat Torah of being called up for last sidrah in annual cycle of Maoz Tzur. "Rock of Ages." Popular hymn Torah readings. sung on Ḥanukkah.

Ḥol Hamoed. Intermediate days of a Nun, Gimel, Hay, and Shin. Hebrew letters festival; work is permitted. on the dreidel. They stand for the Hebrew words nes gadol hayah sham, meaning "a Lulav. Palm branch, one of the Four great miracle happened there." Species. Shamash. Special "servant" candle used to S'khakh. Greens covering the roof of the light the other candles in the ḥanukkiah. . Tevet. Hebrew month in which Ḥanukkah Sukkah. Small booth used on Sukkot. ends. Yizkor. Memorial prayer for the dead Purim recited on or near last day of every major festival. Adar. Hebrew month during which Purim occurs. Ḥanukkah Ahasuerus. King of Persia involved in Purim Al HaNissim. Special prayer of deliverance. story. Antiochus. Syrian king who forbade Jews to Esther. Wife of Ahasuerus and heroine of practice their religion. Purim story. The Scroll of Esther is read Dreidel (sevivon in Hebrew). Four-sided top during the Purim service. used in Hanukkah games. Feast of Lots. Another name for Purim. . Psalms praising God recited on Gragger (ra'a,shan in Hebrew). Noisemaker Hanukkah, Rosh Ḥodesh, and Pilgrimage used during the Megillah reading to drown Festivals. out Haman's name.

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Hadassah. Esther's Hebrew name. Beitzah. Roasted egg on Seder plate, a symbol of life. Haman. Prime minister of Ahasuerus. He tried to persuade king to permit pogrom Biur Ḥametz. Burning of hametz on against Persian Jews; instead, he was hung. morning before Passover.

Hamantashen. Triangular pockets of dough Four Questions. Questions asked by filled with poppy seeds or jam served on youngest child during early part of Seder. Purim. Ḥad Gadya. "One kid." A favorite Seder Matanot l'evyonim. Gifts to the poor on song. Purim. Haggadah. Book used at Seder service. Mordecai. Cousin of Esther and hero of Ḥametz. Foods containing leavened grains; Purim story. forbidden on Passover. Pur. Lot cast to determine one's fate. Name Haroset. Mixture of apples, cinnamon, nuts, of holiday comes from the plural form, and wine served on Passover, symbolizing purim. mortar used to make bricks in Egypt. Seudah. Special feast associated with a Karpas. Greens (usually parsley) on Seder holiday or Jewish life-cycle event. plate, symbolizing spring. Some people use Shushan. City where story of Purim took potatoes for karpas. place. Mah Nishtanah. Opening words of Four Shushan Purim. The day after Purim (the Questions. fifteenth of Adar), ordained by the Jews in Ma-ot Ḥittim. Special matzah fund used to Persia's capital and in walled cities. help needy before Passover. Ta'anit Esther. Fast of Esther, observed just Maror. Bitter herbs, usually horseradish, before Purim from dawn to dusk, in served at Passover Seder. commemoration of the fast Esther imposed on herself. Matzah. Unleavened bread eaten during Passover. Vashti. King Ahasuerus' rebellious queen. Moadim Lesimḥah. "Joyous festival." Passover Festival greeting. Afikoman. Piece of matzah hidden at Nisan. Month when Exodus from Egypt beginning of Seder, to be found by the took place. Passover begins on fourteen of children. Nisan. Bedikat Ḥametz. Search for unleavened bread on night before Passover.

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Seder. Festive meal and ceremony held on the dietary laws, they may not be eaten first two nights of Passover (first night only with dairy (milchig) foods. in Israel and for Reform Jews). Gefilte fish. Stuffed fish, often served as Zeroa. Roasted lamb shankbone first course of Sabbath or holiday meal. symbolizing Passover sacrifice in ancient Ḥametz. Foods containing leavened grains; Temple. forbidden on Passover. Shavuot Ḥaroset. Mixture of apples, cinnamon, nuts, Akdamut. Special liturgical poem read and wine served on Passover, symbolizing during Shavuot services. mortar used to make bricks in Egypt.

Bikkurim. First fruits brought to Temple as Hamantashen. Triangular pockets of dough Shavuot offering. filled with poppy seeds or jam served on Purim. Blintz. Thin crepe-like pancake filled with cottage cheese or fruit. Often served on Karpas. Greens (usually parsley) on Seder Shavuot. plate, symbolizing spring. Some people use potatoes for karpas. Feast of Weeks. Another name for Shavuot. Kneidel. Matzah-meal dumpling, often Sivan. Hebrew month in which Shavuot added to chicken broth. Sometimes called occurs. matzah ball. Tikkun Leil Shavuot. Study session on night Kosher. Refers to foods that are fit to be of Shavuot. eaten according to Jewish dietary laws.

Jewish Food Terms Kreplach. Triangular dumplings often filled Beitzah. Roasted egg on Seder plate, a with meat and served with soup. symbol of life. Kugel. Noodle or potato pudding.

Blintz. Thin crepe-like pancake filled with Latke (levivah in Hebrew). Potato pancake, cottage cheese or fruit. Often served on traditionally eaten on Hanukkah. Shavuot. Maror. Bitter herbs, usually horseradish, Borsht. Beet soup often served with sour served at Passover Seder. cream or boiled potato. Matzah. Unleavened bread eaten during Ḥallah. Braided bread used on Sabbaths Passover. and festivals. Milchig (Yiddish). Foods prepared with milk Fleishig (Yiddish). Foods prepared with or other dairy products; in accordance with meat or meat products; in accordance with dietary laws, they may not be eaten with, or immediately after, meat (fleishig) foods. ~ 63 ~

Pareve (Yiddish). Foods that are neither Simḥat Bat. Naming ceremony of newborn fleishig nor milchig but neutral according to Jewish girl. dietary laws; e.g., fruits and vegetables. Shalom Zakhar/Shalom Nekeivah. Zeroa. Roasted lamb shankbone Ceremony welcoming newborn Jewish child symbolizing Passover sacrifice in ancient (boy or girl), often held on first Friday Temple. evening after birth.

Life-cycle Terms Marriage

Birth and Education Aufruf. Calling of the groom-to-be (and often of bride-to-be) to Torah on Shabbat Bar Mitzvah (masc.), Bat Mitzvah (fem). before wedding day. One who is responsible for observing the mitzvot (religious commandments). For Badeken. Ceremony for veiling bride. boys this occurs at age thirteen, for girls at Erusin. Betrothal. age twelve. Some egalitarian synagogues observe age 13 for both genders. Get. Religious divorce, required to terminate a Jewish marriage. BritMilah. Circumcision ceremony occurring on eighth day after birth of Jewish boy. Ḥatan. Groom.

Confirmation. Ceremony often tied to Ḥuppah. Wedding canopy under which Shavuot in which teenagers confirm their bride and groom stand during wedding acceptance of Judaism. ceremony. May consist of a tallit (prayer- shawl) and poles. . Descendant of the ancient priestly tribe. Conducts ceremony for Kallah. Bride. firstborn and receives honor of first aliyah Ketubah. Marriage contract. at services. Kiddushin. Wedding. Kvater (masc.), Kvaterin (fern.). Godfather and godmother, appointed at time of Mikvah. Ritual bath. circumcision. Nesuin. Marriage. (masc.), Mohelet (fem.). Person who Shadkhan. Jewish match-maker. performs surgery during ritual circumcision. Sheva Berakhot. Seven wedding blessings. Pidyon HaBen. Ceremony for redemption of firstborn. Tenaim. Stipulations concerning proposed marriage. Sandek. Person who holds child at ritual circumcision. Yihud. "Unchaperoned togetherness"; time when bride and groom are together and

~ 64 ~ alone immediately following wedding Ashkenazim. Jews who follow traditions of ceremony. northern and central Europe.

Death And Mourning Aveirah. Transgression of God's law.

Alav Hashalom. Hebrew for "May he rest in Barukh Hashem. "May God be blessed." peace." Expression having effect of "Thank God, I'm fine" in response to polite inquiries such as Aleha Hashalom. Hebrew for "May she rest "How are you?" in peace." Bet Din. Court of Jewish law. Eil Malei. Prayer for peace of departed soul. Bikkur Ḥolim. Visiting the sick, an important Ḥevra Kaddisha. "Holy Society," group religious obligation. responsible for preparing body for burial. B'nai Yisrael. "Children of Israel." The Keriah. Tearing of garment as sign of Jewish people. mourning. Codes. Books of Jewish law. Mourner's . Traditional prayer affirming life, recited by mourners. Eretz Yisrael. The land of Israel.

Onen. Designation of mourner prior to Galut. Dispersion of Jews throughout the funeral; as onen, one is exempted from the world. Also called Diaspora. performance of religious obligations. Gemara. Major rabbinic commentary on Sheloshim. First thirty days of mourning the Mishnah, the major part of the Talmud. period. Ger. A convert. Shivah. "Seven." First seven days of Ḥalakhah. Jewish law. mourning. Hatikvah. "The Hope." Israel's national Taharah. Ritual cleansing of deceased by anthem. Hevra Kaddisha prior to funeral. Ḥevra. A fellowship of friends. Unveiling. Service marking consecration of tombstone. Ḥutzpah. Audacity, nerve.

Yahrzeit. Anniversary of death. Kashrut. The Jewish dietary laws.

Yizkor. Memorial prayers recited on Klezmer. Eastern European instrumental Shemini Atzeret, Passover, Shavuot, and music. Yom Kippur. Leḥayim. "To Life." Toast offered before General Terms drinking wine or liquor.

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Mazal tov. Expression meaning "good luck" Shalom Bayit. Family harmony. or "congratulations." Shulḥan Arukh. Authoritative Code of Mentsch (Yiddish). A decent, admirable Jewish Law written by Joseph Caro person. (sixteenth century).

Mishnah. First postbiblical code of Jewish Simḥah. Joyous occasion often associated law, elaborated upon by Gemara. with a life-cycle event, e.g., a Bar/Bat Mitzvah or a wedding. Mitzvah. A religious commandment. Judaism has 613 of them. Talmud. Compendium of Jewish law, consisting of Mishnah and Gemara. Naches. Joy, often from children and grandchildren. Tanakh. The Bible, consisting of the Torah, Prophets, and Writings. Pushke. container in which coins are placed for charity. Torah. (1) The Five Books of Moses (Genesis, Exodus, Leviticus, Numbers, Rabbinical Assembly. International Deuteronomy). (2) The scroll kept in the ark professional organization of Conservative from which a portion is read at services rabbis. each week. Responsa. Formal written replies to Tzaddik. A righteous person. questions on Jewish law by qualified legal authorities. Tzedakah. Deeds of kindness (charity).

Rosh Hodesh. Beginning of new Jewish Yarmulke (kippah in Hebrew). Skullcap. month. Yom Tov. Festival. Sephardim. Jews who follow traditions which originated in Spain and North Africa.

From, “Becoming Jewish: A Handbook for Conversion” by Rabbi Ronald H. Isaacs, ©1993. The Rabbinical Assembly, New York, NY.

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Evaluation, Unit #1 The Jewish Community and Time

Thank you for your participation in the Introduction to Judaism Classes. is an ongoing process for the educators as well as for the students. We continually strive to create a curriculum that is enriching and that provides opportunities for exploring ideas together. Therefore, as this unit draws to a close, please share your reflections about this experience and your suggestions about things that might be done differently.

What advice or information meant the most to you? What do you think you will remember as helpful or important in the future? Why?

(Use back of page if needed)

Which lecture offered the most stimulating information?

Was there a lecture that left you dissatisfied or that seemed not to meet your needs or expectations?

Do you have comments or suggestions about the following logistics?

Duration of session:

Length of each class:

Locations:

Other:

Are there topics you would like to see added to the curriculum?

Was the notebook material useful to you? What could be added to make the notebook more helpful?

Other feedback?

Name (optional) Session

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Evaluation, Unit #2 The Jewish Community and God

Thank you for your participation in the Introduction to Judaism Classes. Jewish education is an ongoing process for the educators as well as for the students. We continually strive to create a curriculum that is enriching and that provides opportunities for exploring ideas together. Therefore, as this unit draws to a close, please share your reflections about this experience and your suggestions about things that might be done differently.

What advice or information meant the most to you? What do you think you will remember as helpful or important in the future? Why?

(Use back of page if needed)

Which lecture offered the most stimulating information?

Was there a lecture that left you dissatisfied or that seemed not to meet your needs or expectations?

Do you have comments or suggestions about the following logistics?

Duration of session:

Length of each class:

Locations:

Other:

Are there topics you would like to see added to the curriculum?

Was the notebook material useful to you? What could be added to make the notebook more helpful?

Other feedback?

Name (optional) Session

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Evaluation, Unit #3 The Jewish Community and Time

Thank you for your participation in the Introduction to Judaism Classes. Jewish education is an ongoing process for the educators as well as for the students. We continually strive to create a curriculum that is enriching and that provides opportunities for exploring ideas together. Therefore, as this unit draws to a close, please share your reflections about this experience and your suggestions about things that might be done differently.

What advice or information meant the most to you? What do you think you will remember as helpful or important in the future? Why?

(Use back of page if needed)

Which lecture offered the most stimulating information?

Was there a lecture that left you dissatisfied or that seemed not to meet your needs or expectations?

Do you have comments or suggestions about the following logistics?

Duration of session:

Length of each class:

Locations:

Other:

Are there topics you would like to see added to the curriculum?

Was the notebook material useful to you? What could be added to make the notebook more helpful?

Other feedback?

Name (optional) Session

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The Oregon Board of Rabbis INTRODUCTION TO JUDAISM SERIES

Thank you for your participation in the Introduction to Judaism series. Now that this series has come to a close, please tell us a little about what you got out of it:

1. Would you say you got… (circle one)

MORE than you ABOUT what you LESS than you hoped for hoped for hoped for

Please share any additional comments you have with us:

2. What changes could have been made that would have helped you get more out of the series?

3. What are your plans to put what you’ve learned into practice? (mark the choice that fits best)

 I do not have plans to put what I’ve learned into practice.

 I am thinking about putting what I’ve learned into practice, but haven’t taken any steps yet.

 I have put some things into practice, but not most.

 I have put most or all of what I’ve learned into practice.

4. How confident are you about the next steps you will take in exploring Judaism? (mark the choice that fits best)

 I do not have plans to explore Judaism further.

 I am VERY confident about the next steps I will take to explore Judaism.

 I am SOMEWHAT confident about the next steps I will take to explore Judaism.

 I am NOT VERY confident about the next steps I will take to explore Judaism.

 I am NOT AT ALL confident about the next steps I will take to explore Judaism.

5. If you would like to be contacted with further assistance in exploring Judaism, please fill out your contact information below:

Thank you very much for helping us make the Intro to Judaism series better

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