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Home , Hebrew calendar, Lag BaOmer, Yom HaAliyah

OREGON BOARD OF INTRO TO

“THE HEBREW ”

Congregation Neveh Shalom 7:00-9:00 p.m. Portland, Oregon

Thursday, January 30, 2020 5th of 5780

Presenter: Mel Young Email: [email protected]

I. Activity #1: “From to Congregation Neveh Shalom”  Identify an annual activity that you engage in or would like to engage in on an annual basis  Recorder will jot down on chart paper  Discuss with your tablemates  Learning points from this exercise

II. “Our Shehecheyanu ”  Read aloud in Hebrew the Shehecheyanu Blessing  Read aloud Shehecheyanu translation  Discuss the meaning of the Shehecheyanu blessing

III. Heschel: “On the Mystery of ” (Video)  Pair and share: Discuss with partner themes and learning points  Share with class

IV. Activity #2: “From January to December/From Nissan to ”  Line up by her birthday/not —from January to December  Sit at your table designated by the of your birthday  Read the piece on your Hebrew month associated with your birthday  Recorder will jot down learning points, including holidays/special days

Oregon Board of Rabbis Intro to Judaism “The ” Presenter: Rabbi Mel Young Congregation Neveh Shalom , January 30, 2020 5th of Shevat 5780

Page 1  Hebrew Converter: https://www.hebcal.com/converter/?gd=09&gm=8&gy=1951&g2h=1

V. The Hebrew Calendar  Background and  The Four Jewish New

VI. “Yahrzeit: Remembering on the Anniversary of a Death” ] VII. “Jewish Time (Vayechi 5777)” by Jonathan Sacks:  Popcorn reading—read aloud passages of writing

VIII. “My Calendar--My History--My Story--My Memories”

Oregon Board of Rabbis Intro to Judaism “The Hebrew Calendar” Presenter: Rabbi Mel Young Congregation Neveh Shalom Thursday, January 30, 2020 5th of Shevat 5780

Page 2 1. Based on moon cycles instead of sun cycles 2. "Leap " are added to sync up with sun cycles 3. Used to be calculated by observation 4. Calculated mathematically since 4th 5. Years are numbered from Creation

 Background and History 1. The Jewish calendar is based on three astronomical phenomena: the rotation of the Earth about its axis (a ); the revolution of the moon about the Earth (a month); and the revolution of the Earth about the sun (a year). These three phenomena are independent of each other, so there is no direct correlation between them. On average, the moon revolves around the Earth in about 29½ days. The Earth revolves around the sun in about 365¼ days, that is, about 12.4 lunar months. 2. The used by most of the world has abandoned any correlation between the moon cycles and the month, arbitrarily setting the length of months to 28, 30 or 31 days. 3. The Jewish calendar, however, coordinates all three of these astronomical phenomena. Months are either 29 or 30 days, corresponding to the 29½-day lunar cycle. Years are either 12 or 13 months, corresponding to the 12.4 month solar cycle.

The Jewish calendar has the following months:

Hebrew English Number Length Civil Equivalent

Nissan 1 30 days March-April

Iyar 2 29 days April-May

Sivan 3 30 days May-June

Tammuz 4 29 days June-July

Av 5 30 days July-August

From: http://www.jewfaq.org/calendar.htm Page 3 6 29 days August-September

Tishri 7 30 days September- October

Cheshvan 8 29 or 30 October- days November

Kislev 9 30 or 29 November- days December

Tevet 10 29 days December-January

Shevat 11 30 days January-February

Adar I (leap years only) 12 30 days February-March

Adar 12 29 days February-March (called Adar Beit in leap (13 in leap years) years)

From: http://www.jewfaq.org/calendar.htm Page 4 The list of the Hebrew months (below) and the holidays that occur during these months also indicates the corresponding secular months.

Hebrew Months Secular Months , March-April HaShoah Yom HaZikaron, Yom HaAtzmaut, April-May Lag BaOmer May-June June-July Tishah B’Av July-August Elul August-September Selichot, , Tishri , September-October , Simchat October-November November-December December-January Shevat Tu B’Shevat January-February Adar February-March

From: http://www.jewfaq.org/calendar.htm Page 5 Major holidays Holidays begin at sundown on the evening before the date specified. Dates in bold are yom tov, so they have similar obligations and restrictions to in the sense that normal "work" is forbidden. Dates Description Rosh Hashana Sep 30-Oct 1, 2019 M-Tu The Jewish New Year Yom Kippur Oct 9, 2019 W Day of Atonement Sukkot Oct 14-15, 2019 M-Tu Feast of Oct 16-20, 2019 W-Su Shmini Atzeret Oct 21, 2019 M Eighth Day of Assembly Oct 22, 2019 Tu Day of Celebrating the Torah Chanukah Dec 23-30, 2019 M-M The Jewish festival of rededication, also known as the Festival of Lights Purim Mar 10, 2020 Tu Purim is one of the most joyous and fun holidays on the Jewish calendar Pesach Apr 9-10, 2020 Th-F Passover, the Feast of Unleavened Bread Apr 11-14, 2020 Sa-Tu Apr 15-16, 2020 W-Th Shavuot May 29-30, 2020 F-Sa Festival of , commemorates the giving of the Torah at Tish'a B'Av Jul 30, 2020 Th The Ninth of Av, fast commemorating the destruction of the two Temples

Minor holidays Holiday Dates Description Tu BiShvat Feb 10, 2020 M New Year for Trees Purim Katan Minor Purim celebration during Adar I on leap years Shushan Purim Mar 11, 2020 W Purim celebrated in Jerusalem and walled cities Days of the Omer 7 weeks from the night of Pesach to the day before Shavuot May 8, 2020 F Second Passover, one month after Passover Lag BaOmer May 12, 2020 Tu 33rd day of counting the Omer Tu B'Av Aug 5, 2020 W minor Jewish holiday of love, observed on the 15th day of the Hebrew month of Av Leil Selichot Sep 12, 2020 Sa Prayers for forgiveness in preparation for the High Holidays

https://www.hebcal.com/holidays/2019-2020 pg. 6 Minor fasts Holiday Dates Description Tzom Gedaliah Oct 2, 2019 W Fast of the Seventh Month, commemorates the assassination of the Jewish governor of Judah Asara B'Tevet Jan 7, 2020 Tu Fast commemorating the siege of Jerusalem Ta'anit Mar 9, 2020 M Ta'anit Bechorot Apr 8, 2020 W Fast of the First Born Tzom Tammuz Jul 9, 2020 Th Fast commemorating breaching of the walls of Jerusalem before the destruction of the

Modern holidays Holiday Dates Description Yom HaShoah Apr 21, 2020 Tu Holocaust Yom HaZikaron Apr 28, 2020 Tu Israeli Memorial Day Yom HaAtzma'ut Apr 29, 2020 W Israeli Independence Day Yom Yerushalayim May 22, 2020 F Yom HaAliyah Nov 5, 2019 Tu Recognizes , immigration to the of Nov 27, 2019 W Ethiopian Jewish holiday occurring 50 days after Yom Kippur

Special Shabbatot Holiday Dates Description Shabbat Shuva Oct 5, 2019 Sa Shabbat that falls between Rosh Hashanah and Yom Kippur (Shabbat of Returning) Shabbat Shekalim Feb 22, 2020 Sa Shabbat before Rosh Chodesh Adar Shabbat Zachor Mar 7, 2020 Sa Shabbat before Purim Shabbat Parah Mar 14, 2020 Sa Shabbat of the Red Heifer Shabbat HaChodesh Mar 21, 2020 Sa Shabbat before Rosh Chodesh Nissan Shabbat HaGadol Apr 4, 2020 Sa Shabbat before Pesach Shabbat Chazon Jul 25, 2020 Sa Shabbat before Tish'a B'Av (Shabbat of /Shabbat of Vision) Shabbat Nachamu Aug 1, 2020 Sa Shabbat after Tish'a B'Av (Shabbat of Consolation) Shabbat Rosh Chodesh When Shabbat falls on Rosh Chodesh Shabbat Machar When Shabbat falls the day before Rosh Chodesh

https://www.hebcal.com/holidays/2019-2020 pg. 7 Chodesh

Rosh Chodesh Holiday Dates Description Rosh Chodesh Cheshvan Oct 29, 2019 Tu Beginning of new Hebrew month of Cheshvan Rosh Chodesh Kislev Nov 28, 2019 Th Beginning of new Hebrew month of Kislev Rosh Chodesh Tevet Dec 28, 2019 Sa Beginning of new Hebrew month of Tevet Rosh Chodesh Sh'vat Jan 27, 2020 M Beginning of new Hebrew month of Sh'vat Rosh Chodesh Adar Feb 25, 2020 Tu Beginning of new Hebrew month of Adar Rosh Chodesh Adar II Beginning of new Hebrew month of Adar II (on leap years) Rosh Chodesh Nisan Mar 26, 2020 Th Beginning of new Hebrew month of Nisan Rosh Chodesh Iyyar Apr 24, 2020 F Beginning of new Hebrew month of Iyyar Rosh Chodesh Sivan May 24, 2020 Su Beginning of new Hebrew month of Sivan Rosh Chodesh Tamuz Jun 22, 2020 M Beginning of new Hebrew month of Tamuz Rosh Chodesh Av Jul 22, 2020 W Beginning of new Hebrew month of Av Rosh Chodesh Elul Aug 20, 2020 Th Beginning of new Hebrew month of Elul

https://www.hebcal.com/holidays/2019-2020 pg. 8 אֱלֹהֵינוּ מֶלֶךְ ’בָּרוּךְ אַתָּה ה הָעוֹלָם שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִיעָנוּ לַזְּמַן הַזֶּה

Baruch atah, Adonai Eloheinu, Melech haolam, shehecheyanu, v'kiy'manu, v'higiyanu laz'man hazeh.

Blessed are You, Lord our , Ruler of the Universe who has given us life, sustained us, and allowed us to reach this day.

https://netivyah.org/the-shehecheyanu-a-blessing-to-commemorate-special-occasions/ pg. 9 The Shehecheyanu: A Blessing to Commemorate Special Occasions

by Gabriella Tzi

There is a traditional Jewish blessing that’s sole purpose is to mark specific appointed as well as special occasions, it is called Literally translated, it means “Who has given ”.(שהחינו) shehecheyanu“ us life,” and it is to be recited after one has experienced something new or unusual as a way of showing gratitude to God. The shehecheyanu blessing can be found in the , signifying that it has been used for over 2000 years. It is traditionally recited for the following holidays: the beginning of Passover, Shavuot, Rosh Hashanah, Yom Kippur, Sukkot, Simchat Torah, and Chanukah. It is not to be recited when commemorating sad events, however, such as Tisha B’av. Some other occasions in which it is to be said include the birth of a child, the accomplishment of certain mitzvot, eating a new type of fresh fruit for the first time since Rosh Hashanah, acquiring a new home, visiting with a friend who has not been seen in thirty days, upon arrival to Israel, and many more.This blessing is rather versatile and is suitable to recite for a number of life events, ranging from the more important occasions to the seemingly less significant ones. https://netivyah.org/the-shehecheyanu-a-blessing-to-commemorate-special-occasions/ pg. 10 What Is Rosh Chodesh? By Menachem Posner

The Jewish nation is often compared to the moon. Throughout history our light has waxed and waned. But even in utter darkness, it has never been extinguished. This is one reason why, when the appears for the first time in the night sky, we celebrate. Rosh Chodesh means the “head of the new [moon],” and indeed it is a day—or two—of celebration marking the start of a new .

When Is Rosh Chodesh? Jewish months, pegged to the cycle of the moon, have either 29 or 30 days. At the end of a 30-day month, the 30th day of the outgoing month and the first day of the new month are Rosh Chodesh. Following a 29-day month, only the first of the new month is Rosh Chodesh. Like all days on the Jewish calendar, Rosh Chodesh starts at nightfall of the preceding day. Learn more here. In ancient times Rosh Chodesh was declared by the beit din (Jewish court) only after two credible witnesses would testify that they had seen the new moon. Since the fourth century, however, it has been determined by a preset calendar.

How Was Rosh Chodesh Observed in the Temple? In the Temple times, special animal sacrifices were brought in honor of the day, known as musaf (additional) offerings, and special celebratory trumpet blasts were added to the daily service. Today we no longer have a Temple in which to bring sacrifices. But we do commemorate the day in a number of ways.

During Services:

 In each of the three daily prayers we insert a special paragraph, beginning with the words Yaaleh veyavo, in which we ask G-d to remember us and favor us at this auspicious time.

 A truncated version of Hallel, a collection of of praise (Psalms 113–118), is recited after the morning services.

 The Torah is taken out and we read four from Numbers 28, where G-d dictates the Rosh Chodesh sacrifices.

pg. 11 http://rabbisacks.org/jewish-time-vayechi-5777/  The Song of the Day is followed by Psalms 104, which contains the words, “ made the moon to mark the .”

 This is followed by an additional prayer service called musaf, in commemoration of the additional Temple sacrifices. Learn more about the Rosh Chodesh observances.

Throughout the Day:

 Some have the custom of making one of their meals more festive by breaking bread and having other delicacies.

 After you eat, don’t forget to insert the Yaaleh veyavo paragraph into your Grace After Meals.

Ladies’ Day:

 Rosh Chodesh is especially dear to women, and many women observe it by taking the day off from household tasks such as laundry and sewing.

 Recently there has been an explosion of beautiful Rosh Chodesh gatherings, where women come together to study Torah, recite Psalms and share inspiration. Find one near you, and be inspired!

Other Stuff

 On the Shabbat before Rosh Chodesh, known as Shabbat Mevarchim, special prayers are recited in the asking that the new month bring us only happiness, goodness, health and all good things.

 On Rosh Chodesh, it is customary to wish people chodesh tov, which means “a good month.” May it indeed be so. Amen. By Menachem Posner

pg. 12 http://rabbisacks.org/jewish-time-vayechi-5777/ Jewish Time (Vayechi 5777)

Different cultures tell different stories. The great – to which he has journeyed for forty years but is novelists of the nineteenth century wrote fiction destined not to enter – from afar. that is essentially ethical. Jane Austen and George Eliot explored the connection between character Nevi’im, the second part of Tanakh, ends with and happiness. There is a palpable continuity Malachi foreseeing the distant , understood by between their work and the book of . Dickens, tradition to mean the : more in the tradition of the prophets, wrote about society and its institutions, and the way in which See, I will send you the prophet Elijah before the they can fail to honour human dignity and justice. coming of the great and awesome day of the Lord. He will turn the hearts of the fathers to their By contrast, the fascination with stories like Star children, and the hearts of the children to their Wars or Lord of the Rings is conspicuously dualistic. fathers. The cosmos is a battlefield between the forces of good and evil. This is far closer to the apocalyptic Nevi’im, which includes the great historical as well as literature of the Qumran sect and the prophetic books, thus concludes neither in the scrolls than anything in Tanakh, the Hebrew . In or the , but by looking forward to a time these ancient and modern conflict narratives the not yet reached. , the third and final section, struggle is “out there” rather than “in here”: in the ends with King Cyrus of Persia granting permission to cosmos rather than within the human soul. This is the Jewish exiles in Babylon to return to their land closer to myth than monotheism. and rebuild the Temple.

There is, however, a form of story that is very rare None of these is an ending in the conventional indeed, of which Tanakh is the supreme example. It sense. Each leaves us with a sense of a promise not is the story without an ending which looks forward yet fulfilled, a task not yet completed, a future seen to an open future rather than reaching closure. It from afar but not yet reached. And the paradigm defies narrative convention. Normally we expect a case – the model on which all others are based – is story to create a tension that is resolved on the final the ending of Bereishit in this ’s sedra. page. That is what gives art a sense of completion. Remember that the story of the people of the We do not expect a sculpture to be incomplete, a covenant begins with God’s call to Abraham to leave poem to break off halfway, a novel to end in the his land, birthplace and father’s house and travel “to middle. Schubert’s Unfinished Symphony is the a land which I will show you”. Yet no sooner does he exception that proves the rule. arrive than he is forced by famine to go to Egypt. Yet that is what the Bible repeatedly does. Consider That is the fate repeated by and his children. the , the five books. The Jewish Genesis ends not with life in Israel but with a death story begins with a repeated promise to Abraham in Egypt: that he will inherit the land of . Yet by the Then said to his brothers, “I am about to time we reach the end of Deuteronomy, the die. But God will surely come to your aid and take have still not crossed the Jordan. The you up out of this land to the land he promised on Chumash ends with the poignant scene of on oath to Abraham, and Jacob. Then Joseph Mount Nebo (in present-day Jordan) seeing the land made the sons of Israel swear an oath and said, “God will surely come to your aid, and then you must carry

pg. 13 http://rabbisacks.org/jewish-time-vayechi-5777/ my bones up from this place”. So Joseph died at the Atonement and forgiveness are the supreme age of a hundred and ten. And after they embalmed expressions of human freedom – the freedom to act him, he was placed in a coffin in Egypt. (Gen. 50:26) differently in the future than one did in the past, and the freedom not to be trapped in a cycle of Again, a hope not yet realised, a journey not yet vengeance and retaliation. Only those who can ended, a destination just beyond the horizon. forgive can be free. Only a civilisation based on forgiveness can construct a future that is not an Is there some connection between this narrative endless repetition of the past. That, surely, is why form and the theme with which the Joseph story Judaism is the only civilisation whose is in ends, namely forgiveness? the future.

It is to Hannah Arendt in her The Human Condition It was this revolutionary concept of time – based on that we owe a profound insight into the connection human freedom – that Judaism contributed to the between forgiveness and time. Human action, she world. Many ancient cultures believed in cyclical argues, is potentially tragic. We can never foresee time, in which all things return to their beginning. the consequences of our acts, but once done, they The Greeks developed a sense of tragic time, in cannot be undone. We know that he who acts never which the ship of dreams is destined to founder on quite knows what he is doing, that he always the hard rocks of reality. Europe of the becomes “guilty” of consequences he never Enlightenment introduced the idea of linear time, intended or even foresaw, that no matter how with its close cousin, progress. Judaism believes in disastrous the consequences of his deed, he can covenantal time, well described by Harold Fisch: never undo it . . . All this is reason enough to turn “The covenant is a condition of our existence in time away with despair from the realm of human affairs . . . We cooperate with its purposes never quite and to hold in contempt the human capacity for knowing where it will take us, for ‘the readiness is freedom. all’.” In a lovely phrase, he speaks of the Jewish imagination as shaped by “the unappeased memory What transforms the human situation from tragedy of a future still to be fulfilled”. to hope, she argues, is the possibility of forgiveness: Tragedy gives rise to pessimism. Cyclical time leads Without being forgiven, released from the to acceptance. Linear time begets optimism. consequences of what we have done, our capacity to Covenantal time gives birth to hope. These are not act would, as it were, be confined to one single deed just different emotions. They are radically different from which we could never recover… ways of relating to life and the universe. They are Forgiving, in other words, is the only reaction which expressed in the different kinds of story people tell. does not merely re-act but acts anew and Jewish time always faces an open future. The last unexpectedly, unconditioned by the act which chapter is not yet written. The Messiah has not yet provoked it and therefore freeing from its come. Until then, the story continues – and we, consequences both the one who forgives and the together with God, are the co-authors of the next one who is forgiven. chapter.

pg. 14 http://rabbisacks.org/jewish-time-vayechi-5777/