Jewish Calendar 2020-2025 (PDF)
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Jewish Storytelling
Volume 34, Number 8 the May 2015 Iyyar/SivanVolume 31, Number 5775 7 March 2012 TEMPLE BETH ABRAHAM Adar / Nisan 5772 JEWISH R STORYTELLINGi Pu M DIRECTORY SERVICES SCHEDULE GENERAL INFORMATION: All phone numbers use (510) prefix unless otherwise noted. Services, Location, Time Monday & Thursday Mailing Address 336 Euclid Ave. Oakland, CA 94610 Morning Minyan, Chapel, 8:00 a.m. Hours M-Th: 9 a.m.-4 p.m., Fr: 9 a.m.-3 p.m. Friday Evening Office Phone 832-0936 (Kabbalat Shabbat), Chapel, 6:15 p.m. Office Fax 832-4930 Shabbat Morning, Sanctuary, 9:30 a.m. E-Mail [email protected] Candle Lighting (Friday) Gan Avraham 763-7528 May 1, 7:41 p.m. Bet Sefer 663-1683 May 8, 7:48 p.m. STAFF May 15, 7:54 p.m. May 22, 8:00 p.m. Rabbi (x 213) Mark Bloom Richard Kaplan, May 29, 8:05 p.m. Cantor [email protected] Torah Portions (Saturday) Gabbai Marshall Langfeld May 2, Acharei-Kedoshim Executive Director (x 214) Rayna Arnold May 9, Emor Office Manager (x 210) Virginia Tiger May 16, Behar-Bechukotai Bet Sefer Director Susan Simon 663-1683 May 23, Bamidbar Gan Avraham Director Barbara Kanter 763-7528 May 30, Naso Bookkeeper (x 215) Kevin Blattel Facilities Manager (x 211) Joe Lewis Kindergym/ Dawn Margolin 547-7726 Toddler Program TEMPLE BETH ABRAHAM Volunteers (x 229) Herman & Agnes Pencovic OFFICERS OF THE BOARD is proud to support the Conservative Movement by affiliating with The United President Mark Fickes 652-8545 Synagogue of Conservative Judaism. Vice President Eric Friedman 984-2575 Vice President Alice Hale 336-3044 Vice President Flo Raskin 653-7947 Vice President Laura Wildmann 601-9571 Advertising Policy: Anyone may sponsor an issue Secretary JB Leibovitch 653-7133 of The Omer and receive a dedication for their Treasurer Susan Shub 852-2500 business or loved one. -
Yahoel As Sar Torah 105 Emblematic Representations of the Divine Mysteries
Orlov: Aural Apocalypticism / 4. Korrektur / Mohr Siebeck 08.06.2017 / Seite III Andrei A. Orlov Yahoel and Metatron Aural Apocalypticism and the Origins of Early Jewish Mysticism Mohr Siebeck Orlov: Aural Apocalypticism / 4. Korrektur / Mohr Siebeck 08.06.2017 / Seite 105 Yahoel as Sar Torah 105 emblematic representations of the divine mysteries. If it is indeed so, Yahoel’s role in controlling these entities puts him in a very special position as the dis- tinguished experts in secrets, who not only reveals the knowledge of esoteric realities but literally controls them by taming the Hayyot and the Leviathans through his power as the personification of the divine Name. Yahoel as Sar Torah In Jewish tradition, the Torah has often been viewed as the ultimate com- pendium of esoteric data, knowledge which is deeply concealed from the eyes of the uninitiated. In light of this, we should now draw our attention to another office of Yahoel which is closely related to his role as the revealer of ultimate secrets – his possible role as the Prince of the Torah or Sar Torah. The process of clarifying this obscure mission of Yahoel has special sig- nificance for the main task of this book, which attempts to demonstrate the formative influences of the aural ideology found in the Apocalypse of Abraham on the theophanic molds of certain early Jewish mystical accounts. In the past, scholars who wanted to demonstrate the conceptual gap between apocalyptic and early Jewish mystical accounts have often used Sar Torah sym- bolism to illustrate such discontinuity between the two religious phenomena. -
The God Who Delivers (Part 2)
The God Who Delivers (part 2) Review from Creation to Jacob’s family in Egypt? Our last study ended the book of Genesis with Joseph enjoying life as the Pharoah’s commanding officer. After forgiving his brothers for what they had done, Jacob and his entire clan moves to Egypt and this is where the book of Exodus begins. What turn of event occurs in the life of the Israelites in Egypt? Exodus 1:8-11 A generation passes and new powers come to be. A new pharaoh “whom Joseph meant nothing” became fearful the Israelite nation, becoming so fruitful and huge, would rebel against him. The Israelites became slaves to the Egyptians. The Pharoah comes up with what solution? 1:22 Kill every Hebrew boy that is born. The future deliverer is delivered. 2:1-10. A boy is spared, saved from a watery death through the means of an “ark”. Sound familiar? Moses is delivered to one day deliver God’s people out of Egypt, but for the time being, was being brought up in the Egyptian royal household. Moses becomes an enemy to Egypt. 2:11-15. Moses tries to do what is right, but has to flee Egypt for his life so he goes to Mdian. God has a message for Moses. Chapter 3. The Lord tells Moses he will be the one to deliver the Israelites out of slavery, but Moses immediately doubts. 3:11. God tells Moses who He is. 3:14-15. I am who I am. God gives Moses special abilities in order to convince the people. -
Download Ji Calendar Educator Guide
xxx Contents The Jewish Day ............................................................................................................................... 6 A. What is a day? ..................................................................................................................... 6 B. Jewish Days As ‘Natural’ Days ........................................................................................... 7 C. When does a Jewish day start and end? ........................................................................... 8 D. The values we can learn from the Jewish day ................................................................... 9 Appendix: Additional Information About the Jewish Day ..................................................... 10 The Jewish Week .......................................................................................................................... 13 A. An Accompaniment to Shabbat ....................................................................................... 13 B. The Days of the Week are all Connected to Shabbat ...................................................... 14 C. The Days of the Week are all Connected to the First Week of Creation ........................ 17 D. The Structure of the Jewish Week .................................................................................... 18 E. Deeper Lessons About the Jewish Week ......................................................................... 18 F. Did You Know? ................................................................................................................. -
1 Sabbath Week 2: Ceasing Read This Aloud Together
Sabbath Week 2: Ceasing Read this aloud together: “Observe the Sabbath day by keeping it holy, as the Lord your God has commanded you. Six days you shall labor and do all your work, but the seventh day is a sabbath to the Lord your God. On it you shall not do any work, neither you, nor your son or daughter, nor your male or female servant, nor your ox, your donkey or any of your animals, nor any foreigner residing in your towns, so that your male and female servants may rest, as you do. Remember that you were slaves in Egypt and that the Lord your God brought you out of there with a mighty hand and an outstretched arm. Therefore the Lord your God has commanded you to observe the Sabbath day. Deuteronomy 5:12-15 Option: Watch “Week 2 video” (4:44) before reading (https://www.youtube.com/watch?v=MWQtrwiKVvY&feature=youtu.be) “We start with the importance of ceasing on a day set apart as holy because the name Sabbath comes originally from the Hebrew verb Shabbat, which means primarily ‘to cease or desist.’ In Exodus 31:16-17 we are told that ‘the Israelites are to observe the Sabbath, celebrating it for the generations to come as a lasting covenant’ because it is a ‘sign between me [the LORD] and the Israelites forever, for in six days the LORD made the heavens and the earth, and on the seventh day he abstained from work and rested.’ Hebrew scholars translate the last phrase as ‘he ceased and was refreshed.’ Genesis 2:2 literally says that God “ceased” [doing] the seventh day.. -
A Brief History of the Sabbath in Early Christianity
A Brief History of the Sabbath in Early Christianity Bible Sabbath Association A Brief History of the Sabbath in Early Christianity Bible Sabbath Association Written by Kelly McDonald, Jr. for the benefit of the Bible Sabbath Association. Special thanks to Calvin Burrell for proofreading this work. 1st Ed– April 2019 All language references come from Strong’s Concordance. Strong, James. All Bible references come from the King James Version. No part of this work may be reproduced or republished without express written consent of the Bible Sabbath Association. It may be freely shared electronically in its original form without editing. All rights reserved. Copyright Kelly McDonald, Jr. 4 Table of Contents Introduction .................................................................. 6 A Brief Overview of the Sabbath in the New Testament ............................................................. 7 Seven Factors that Influenced the Sabbath in the Early Church ..................................................... 12 Quotes of Sabbath Keeping in the 300s/400s AD ...... 28 More BSA Resources on Sabbath History ................. 32 Bibliography ............................................................... 33 5 Introduction Most people who attend church in today’s world do so on Sun- days. In contrast, the earliest followers of Christ honored the sev- enth-day Sabbath and continued meeting on that day, according to the New Testament. To explain this discrepancy, the following arguments are com- monly used: •The Sabbath was given to Jewish people, not to Christians •Jesus resurrected on Sunday, therefore the Sabbath was changed •The early church changed Sabbath to Sunday as the gospel went to Gentiles What is the truth about this matter, and how can we find it? John Laux, an author of textbooks for Catholic schools, wrote: “If we consulted the Bible only, we should still have to keep holy the Sabbath Day, that is, Saturday, with the Jews, instead of Sun- day…” (Laux, p 51). -
The Synagogue of Satan
THE SYNAGOGUE OF SATAN BY MAXIMILIAN J. RUDWIN THE Synagogue of Satan is of greater antiquity and potency than the Church of God. The fear of a mahgn being was earher in operation and more powerful in its appeal among primitive peoples than the love of a benign being. Fear, it should be re- membered, was the first incentive of religious worship. Propitiation of harmful powers was the first phase of all sacrificial rites. This is perhaps the meaning of the old Gnostic tradition that when Solomon was summoned from his tomb and asked, "Who first named the name of God?" he answered, "The Devil." Furthermore, every religion that preceded Christianity was a form of devil-worship in the eyes of the new faith. The early Christians actually believed that all pagans were devil-worshippers inasmuch as all pagan gods were in Christian eyes disguised demons who caused themselves to be adored under different names in dif- ferent countries. It was believed that the spirits of hell took the form of idols, working through them, as St. Thomas Aquinas said, certain marvels w'hich excited the wonder and admiration of their worshippers (Siiinina theologica n.ii.94). This viewpoint was not confined to the Christians. It has ever been a custom among men to send to the Devil all who do not belong to their own particular caste, class or cult. Each nation or religion has always claimed the Deity for itself and assigned the Devil to other nations and religions. Zoroaster described alien M^orshippers as children of the Divas, which, in biblical parlance, is equivalent to sons of Belial. -
CHABAD of MID SUFFOLK Bar/Bat Mitzvah Handbook
CHABAD OF MID SUFFOLK Bar/Bat Mitzvah Handbook 318 Veterans Highway, Commack, NY 11725 (631) 543-3343 www.ChabadMidSuffolk.com A Thought A Bar or Bat Mitzvah is the time of a child‟s life when they become a Jewish Adult in the Jewish community. This marks a new stage when they are no longer practicing all the traditions and rituals, but are now full fledged adults and have the rights and responsibilities of the millions of Jews who passed this stage before them. As they are just about to enter their „teen‟ years, this beautiful process will allow them to find the pride and identity amongst their elders and friends. At Chabad we try to work with you to make the over-all process as powerful and memorable as possible to yourself, your child and all those involved. The most powerful thing we can do for your child is to give them positive memories of their Jewish education along with a strong footing in their Jewish heritage that will last them a lifetime. Of course we could not complete the journey without the complete support of the parents at home. Although we keep homework to a minimum, as the big day gets closer, there will be extra time needed at home. Your support and encouragement will go a long way and by making the studying a priority will help make the big day extra special. Mazel Tov! BAT MITZVAH The following is a description of a typical Bat Mitzvah service, which is approximately one hour, and includes prayers as well as reading selected verses from the Torah portion and D'var Torahs (speeches). -
A Brief Chronology
A Brief Chronology B.C.E. is an abbreviation of "Before the Common Era" and C.E. of the "Common Era." The Common Era is that of the Gregorian calendar, where time is measured before or after what was thought to be the birth year of Jesus: in Latin, Anno Domini, the "Year of the Lord," abbreviated A.D. In fact, Jesus' date of birth is now placed in or about 4 B.C.E. Muslims also use a "before" and "after" system. In their case the watershed date is that of the Hijrah or Emigration of Muhammad from Mecca to Medina in 622 C.E., called in the West A.H., or Anno Hegirae. Jewish time reckoning is only "after," that is, from the Creation of the World, normally understood to be about 4000 years B.C.E. B.C.E. ca. 1700 God's Covenant with Abraham ca. 1200 The exodus from Egypt; the giving of the Torah to Moses on Mount Sinai ca. 1000 David, king of the Israelites, captures Jerusalem and makes it his capital ca. 970 Solomon builds the First Temple in Jerusalem 621 Josiah centralizes all Jewish worship in the Temple in Jeru- salem 587 Babylonians under Nebuchadnezzar carry Israelites into exile in Babylon; the destruction of Solomon's Temple £38 Exiles return to Judea; Ezra; Nehemiah; rebuilding of Jerusa- lem Temple 332 Alexander the Great in the Near East; Greek dynasties rule Palestine ca. 280 Translation of Bible in Greek: the "Septuagint" 200 The Seleucid dynasty of Syria replaces the Ptolemies as rulers of Palestine 17 £-164 Antiochus IV Epiphanes; profanation of the Temple 164 Maccabean revolt; Jewish independence 164-37 The Hasmonean dynasty rules Palestine xviii CHRONOLOGY 37-4 Herod the Great, king of Judea ca. -
Attitudes to the Sabbath in Three Apostolic Fathers: Did Ache, Ignatius, and Barnabas
ATTITUDES TO THE SABBATH IN THREE APOSTOLIC FATHERS: DID ACHE, IGNATIUS, AND BARNABAS Pierluigi Lanfranchi On the 6th of February 2006, 1 on the occasion of the 431 st dies nata/is of Leiden University, Prof. Henk Jan de Jonge gave a lecture in Leiden's austere Pieterskerk, entitled "Sunday and Sabbath. On the birth of Christian Sunday ." 2 In his lecture, Prof. De Jonge dealt with the complicated question of how it is that, since the first half of the first century CE, members of Christian communities have chosen Sunday as the day on which to gather and partake of a common meal. According to De Jonge, the choice for Sunday was dictated by prac tical reasons. The Jews who joined the movement of Jesus-believers were led to institute a new common meal on Sunday evening, in ad dition to their traditional Sabbath evening meal, because they felt the need to affirm and consolidate their specifically Christian identity. Sunday, the first day of the Jewish week, was the first possibility available to Jewish-Christians for their weekly gatherings. A certain competition arose between the traditional familiar gathering on Sab bath and the common meal on Sunday evening, which would even tually become more important than the seventh day in the Christian liturgical calendar. While listening to Prof. De Jonge's lecture, I thought of several passages against the observance of the Sabbath in the Early Christian anti-Jewish literature which I was at that time studying. Several questions sprang to mind: how long did Christians continue observing the Sabbath? How far back does the polemic against the Sabbath go? What role did this polemic play in the sepa ration of Christianity from Judaism? By inviting me to contribute to this Festschrift, the editors gave me the chance to work out these questions and to provide some answers. -
Religious School Parents Handbook
... from the Education Director Welcome to our school! Some features of our school of which we are especially proud: Tzedakah & Tikun Olam Our students learn the importance of Jewish ethics and values. They learn about Tikun Olam (repairing the world) and Tzedakah through hands-on participation in ongoing charity projects, including providing food for the homeless, Habitat for Humanity and literacy programs. B’nai Mitzvah students provide meaningful gifts; these have included money, time, books, blankets, mittens, and services. Services Learning to participate in congregational services is an important part of our school. Every school day starts with Tefilah in the sanctuary. The Rabbi is joined by students assigned to do recitations for day. He adds insight and explanations. On Sundays, Mrs. Hindy Kalmenson explores the weekly Torah portion with discussion, drama and games. Bar/Bat Mitzvah During the week prior to being called to the Torah as a Bar/Bat Mitzvah, our students read Torah on Monday and Thursday morning and lead Shaharit on Friday morning. On Shabbat morning, they read Torah and Haftarah and lead the Torah service and Musaf. Family Events In addition to classroom learning, students come together for holiday activities, family learning workshops, Shabbat services and Havdalah. Learning Differences Our religious school program is open to children in grades K-8. Our staff works with our families to develop and modify instruction to meet the individual needs of each student. At Beth El, it is important for all learners to have access to their Jewish heritage. Our program engages students in Judaic studies, cultural experiences, Hebrew instruction, and prayer skills. -
Torah Texts Describing the Revelation at Mt. Sinai-Horeb Emphasize The
Paradox on the Holy Mountain By Steven Dunn, Ph.D. © 2018 Torah texts describing the revelation at Mt. Sinai-Horeb emphasize the presence of God in sounds (lwq) of thunder, accompanied by blasts of the Shofar, with fire and dark clouds (Exod 19:16-25; 20:18-21; Deut 4:11-12; 5:22-24). These dramatic, awe-inspiring theophanies re- veal divine power and holy danger associated with proximity to divine presence. In contrast, Elijah’s encounter with God on Mt. Horeb in 1 Kings 19:11-12, begins with a similar audible, vis- ual drama of strong, violent winds, an earthquake and fire—none of which manifest divine presence. Rather, it is hqd hmmd lwq, “a voice of thin silence” (v. 12) which manifests God, causing Elijah to hide his face in his cloak, lest he “see” divine presence (and presumably die).1 Revelation in external phenomena present a type of kataphatic experience, while revelation in silence presents a more apophatic, mystical experience.2 Traditional Jewish and Christian mystical traditions point to divine silence and darkness as the highest form of revelatory experience. This paper explores the contrasting theophanies experienced by Moses and the Israelites at Sinai and Elijah’s encounter in silence on Horeb, how they use symbolic imagery to convey transcendent spiritual realities, and speculate whether 1 Kings 19:11-12 represents a “higher” form of revela- tory encounter. Moses and Israel on Sinai: Three months after their escape from Egypt, Moses leads the Israelites into the wilderness of Sinai where they pitch camp at the base of Mt.