April 28, 2003 - Number 12
Shavuot - The Forgotten Holiday
Shavuot is as important a holiday as Sukkot and Pesach. It is one of the three "foot festivals" (Shalosh Regalim) or pilgrimage festivals on the Jewish Calendar. The laws and celebrations are the same as Sukkot and Pesach and yet it is the one holiday that is often forgotten by Jews.
Pesach celebrates our freedom from slavery and Sukkot is about our wanderings in the desert. Shavuot celebrates the giving of the Torah at Mt. Sinai. One would think that this would be celebrated even more than the other two festivals and yet, most people can not remember the date of Shavuot. Pesach celebrates the spring, and Sukkot the fall harvest. Shavuot is about bringing in the first fruits. Once it was a festival of parades and joy, but now it is most often ignored. Why is Shavuot so easy to forget? The answer is difficult.
There is a question as to the actual date of Shavuot. If Shavuot always falls 50 days after the start of the Omer, the Omer then becomes days of anticipation as our ancestors moved from slavery to Torah. Remember, however, that there were many discussions as to when the Omer actually begins. Some say the first day of the count is the second day of Pesach (the way we indeed count today). This would make Shavuot always fall on the sixth day of Sivan. There were those who insisted that the Omer began on the first Shabbat of Pesach, thus making the date of Shavuot vary from year to year. We do not follow this method of counting but it seems to have had an effect on the way the Sages looked at Shavuot.
Like all of the pilgrimage festivals, Shavuot probably began as a celebration of the beginning of the summer harvest season with Sukkot as its end. The Rabbis of the Talmud later calculated that Shavuot would also be the time when the Ten Commandments were proclaimed on Mt. Sinai (Moses then spends 40 days on Sinai only to come down and find the people worshiping the Golden Calf. Moses then breaks the tablets on the 17th of Tammuz, a fast day on our calendar. Moses asks G-d to forgive the people for 40 days and then returns to Sinai for another 40 days, he returns with the Tablets of the Law on the 10th day of Tishre, Yom Kippur) Apparently in the Rabbinic period, there were sectarians who insisted that only the Ten Commandments were important, not the rest of the Torah. The Sages then reduced the importance of the Ten Commandments in the liturgy and in Jewish Law, choosing to emphasize the Shema and Amida instead. As the Ten Commandments were relegated to the liturgical "back seat" so too did Shavuot fall out of favor. We do not have any ritual objects for Shavuot, no matza, no lulav, no sukka, no seder.
The Rabbis of the Talmud refer to Shavuot as a concluding festival (Atzeret) for Pesach, one that falls 50 days after Pesach begins, similar to the way Shemini Atzeret is the concluding festival for Sukkot falling on the eighth day after Sukkot begins. Since Sukkot is on the edge of the rainy season, the concluding festival come at the very end of the holiday. Pesach marks the beginning of the dry season, and the early grain harvest so it allows those to go home for the harvest and return 50 days later for Shavuot. Standing in the shadow of Pesach, it is little wonder Shavuot does not get much attention.
The only ritual that really belongs to Shavuot alone is the custom of eating dairy. No one is really sure exactly why this is the custom on Shavuot. One legend holds that after the giving of the law at Sinai, the Israelites discovered that the laws for the slaughter of animals and the preparation of kosher meat was a long complicated affair. Since they were hungry, they opted to eat Dairy after the revelation and we eat dairy on this festival ever since. The dairy food of choice are cheese blintzes.
There is a custom from the mystical tradition that makes it very meritorious to study Torah all night on the first evening of Shavuot. Legend has it that G-d came down early on Mt. Sinai only to find Israel still fast asleep. They were so embarrassed we stay up all night to show how much we anticipate the giving of the Law. There are two customs as to what is studied. One has us study a section from each of the divisions of the Torah and of Rabbinic Liturature. The other would have us read about the Commandments, the book of Ruth or other text appropriate for the festival. The book of Ruth was assigned to Shavuot and is read on the first day since it is about the grain harvest and Ruth’s devotion to the Torah the brings her to convert to Judaism. The all night study session is called a "Tikkun L’el Shvuot" and when it does go all night, there is a quick Shacharit service at dawn so the participants can go home and get some sleep.
As with all festivals, there is a Yizkor service of memory on the final day of this two day holiday.
Next week: Reading Torah: How to Have an Aliyah.
Monday, April 28, 2003
HMS-11 Celebrations and the Omer
April 28, 2003 - Number 11
Celebrations and the Omer
There is a wide belief that during the days of counting the Omer that one is prohibited from celebrating. This would not affect a Shabbat Bar/Bat Mitzvah since all such prohibitions are suspended for Shabbat. But it does mean that a wedding would not be scheduled. The prohibition falls upon any occasion that involved music and dancing. The reason for curtailing celebrations has to do with a story about a plague that devastated the student of Rabbi Akiva in the Talmudic period. This plage miraculously ended on the 33rd day of the Omer. For this reason the 33rd day (called Lag B’Omer) is a day where celebrations are permitted. It is also customary not to shave or cut hair during this time. There is no historical evidence of such a plague but one can find plenty of other reasons for seeing this season as one where celebrations should be curtailed. First of all it was harvest time and that alone is a reason for concern. Second almost every invasion of the land took place after Pesach and the end of the rainy season. As the roads became passable again, so to did trouble come down the road.
But the custom of refraining from celebrations is not as set as we might think. The rules for the Omer and celebrations are so convoluted that it almost defies reason. Some people only curtail their celebrations until Lag B’omer and they permit celebrations. Some say that the month of Nisan, containing the first two weeks of the Omer should not be a time for signs of mourning, Nisan is the month of our freedom and should be reserved for celebrations. The last week, the first week in the month of Sivan is by all accounts exempted from the ban on celebrations, leaving just four of the seven weeks under the ban.
The Rabbinical Assembly’s Law and Standards committee has recommended that celebrations should be curtailed from the beginning of the Omer until Lag B’Omer but on any day where "Tachnun" (prayers of penitence in the weekday Shacharit service) is NOT recited, celebrations would be allowed. This would include the end of the month of Sivan, the fifth day of Iyyar (Israel Independence day), Yom Yerushalayim (Jerusalem day, the day we celebrate the reunification of the city in 1967) and Rosh Hodesh for Iyyar and for Sivan. On these days celebrations are permitted and haircuts etc. are also allowed.
There are other days that are also observed during the Omer period. The 27th day of Nisan is Yom HaShoah, the day the Warsaw Ghetto uprising began. It is a day when we remember all the victims of Nazi Germany.
The 4th day of Iyyar, the day before Yom Haazmaut (Israel Independence day) is Yom HaZikaron, the Memorial Day for soldiers who have died defending the State of Israel.
The 14th day of Iyyar is Pesach Sheni, the "second" Pesach. In the Torah, it was observed by those who were too far from Jerusalem to observe Pesach or were not permitted to observe it because of ritual purity issues. This too is a day where Tachnun is not recited and celebrations permitted.
Lag B’Omer is more than just a special day in the Omer count. It is a minor holiday in its own right. It is also the Yahrtzeit of Rabbi Shimon Bar Yohai, the Tamudic sage most often associated with Jewish Mysticism. It is a day of picnics and bonfires in Israel. American Jews also schedule picnics around this day. In the mystical community, it is a good day for an Upsheeran, the celebration of a boys first haircut. The city of Safat (near the tomb or Rabbi Shimon) is the place to be for haircuts on this day.
On Shabbat Afternoon, during the Omer, it is customary to read a chapter from Pirke Avot, an ethical section (massechet) of the Talmud. This begins the Shabbat after Pesach so there will be one Shabbat for each of the six chapters.
Next week: Shavuot: The Forgotten Yom Tov
Michelle K. Writes about counting the Omer:
I read an explanation about the counting, a midrash. It teaches that B'nai Yisrael knew that at the end of the proscribed time they would receive a special gift, and so they counted with excitement and anticipation. It compared the explanation to waitng for something really special and unordinary - like a bar mitzvah or a birthday. It helped to explain why people didn't forget to count.
HMS replies:
Thanks, I really intended to add that information so thanks for reminding me. There actually are many midrashim and explanations about why we count the Omer and why it is important. Some relate it to the anticipation of receiving the law after the Exodus. Other see the Law as the "completion" of the Exodus as freedom without law is incomplete (take Iraq for instance) Some compare the count to waiting for a lover who will soon arrive, we count the days and the hours until we meet again, so too Israel longed to meet the Holy One. The real reason for the delay may be more prosaic, so the Midrash adds the element of anticipation and love.
Celebrations and the Omer
There is a wide belief that during the days of counting the Omer that one is prohibited from celebrating. This would not affect a Shabbat Bar/Bat Mitzvah since all such prohibitions are suspended for Shabbat. But it does mean that a wedding would not be scheduled. The prohibition falls upon any occasion that involved music and dancing. The reason for curtailing celebrations has to do with a story about a plague that devastated the student of Rabbi Akiva in the Talmudic period. This plage miraculously ended on the 33rd day of the Omer. For this reason the 33rd day (called Lag B’Omer) is a day where celebrations are permitted. It is also customary not to shave or cut hair during this time. There is no historical evidence of such a plague but one can find plenty of other reasons for seeing this season as one where celebrations should be curtailed. First of all it was harvest time and that alone is a reason for concern. Second almost every invasion of the land took place after Pesach and the end of the rainy season. As the roads became passable again, so to did trouble come down the road.
But the custom of refraining from celebrations is not as set as we might think. The rules for the Omer and celebrations are so convoluted that it almost defies reason. Some people only curtail their celebrations until Lag B’omer and they permit celebrations. Some say that the month of Nisan, containing the first two weeks of the Omer should not be a time for signs of mourning, Nisan is the month of our freedom and should be reserved for celebrations. The last week, the first week in the month of Sivan is by all accounts exempted from the ban on celebrations, leaving just four of the seven weeks under the ban.
The Rabbinical Assembly’s Law and Standards committee has recommended that celebrations should be curtailed from the beginning of the Omer until Lag B’Omer but on any day where "Tachnun" (prayers of penitence in the weekday Shacharit service) is NOT recited, celebrations would be allowed. This would include the end of the month of Sivan, the fifth day of Iyyar (Israel Independence day), Yom Yerushalayim (Jerusalem day, the day we celebrate the reunification of the city in 1967) and Rosh Hodesh for Iyyar and for Sivan. On these days celebrations are permitted and haircuts etc. are also allowed.
There are other days that are also observed during the Omer period. The 27th day of Nisan is Yom HaShoah, the day the Warsaw Ghetto uprising began. It is a day when we remember all the victims of Nazi Germany.
The 4th day of Iyyar, the day before Yom Haazmaut (Israel Independence day) is Yom HaZikaron, the Memorial Day for soldiers who have died defending the State of Israel.
The 14th day of Iyyar is Pesach Sheni, the "second" Pesach. In the Torah, it was observed by those who were too far from Jerusalem to observe Pesach or were not permitted to observe it because of ritual purity issues. This too is a day where Tachnun is not recited and celebrations permitted.
Lag B’Omer is more than just a special day in the Omer count. It is a minor holiday in its own right. It is also the Yahrtzeit of Rabbi Shimon Bar Yohai, the Tamudic sage most often associated with Jewish Mysticism. It is a day of picnics and bonfires in Israel. American Jews also schedule picnics around this day. In the mystical community, it is a good day for an Upsheeran, the celebration of a boys first haircut. The city of Safat (near the tomb or Rabbi Shimon) is the place to be for haircuts on this day.
On Shabbat Afternoon, during the Omer, it is customary to read a chapter from Pirke Avot, an ethical section (massechet) of the Talmud. This begins the Shabbat after Pesach so there will be one Shabbat for each of the six chapters.
Next week: Shavuot: The Forgotten Yom Tov
Michelle K. Writes about counting the Omer:
I read an explanation about the counting, a midrash. It teaches that B'nai Yisrael knew that at the end of the proscribed time they would receive a special gift, and so they counted with excitement and anticipation. It compared the explanation to waitng for something really special and unordinary - like a bar mitzvah or a birthday. It helped to explain why people didn't forget to count.
HMS replies:
Thanks, I really intended to add that information so thanks for reminding me. There actually are many midrashim and explanations about why we count the Omer and why it is important. Some relate it to the anticipation of receiving the law after the Exodus. Other see the Law as the "completion" of the Exodus as freedom without law is incomplete (take Iraq for instance) Some compare the count to waiting for a lover who will soon arrive, we count the days and the hours until we meet again, so too Israel longed to meet the Holy One. The real reason for the delay may be more prosaic, so the Midrash adds the element of anticipation and love.
HMS-10 The Omer
April 28, 2003 - Number 10
The Omer
From Pesach to the holiday of Shavuot, we count the days of the Omer. There are two main reasons given for this count. The first reason has to do with the grain harvest. The grain harvest in ancient Israel began at the time of Pesach and continued for seven weeks. Each day a sheaf of grain, the measure needed was called "an omer," was brought to the Temple in Jerusalem and dedicated there as a sacrifice to G-d. The other reason given was one that we can understand today given the situation in Iraq. On Pesach our people became free of the slavery of Pharaoh. But their freedom was incomplete. Or as one of my colleagues noted, "they were emancipated, but they were not free." True freedom comes with commitment to the law. The law in Judaism is the Torah and the commemoration of the giving of the Torah is the Festival of Shavuot. Our ancient ancestors counted the days from the time of their emancipation until the giving of the law at Mt. Sinai. This is the count that we observe today.There was some rabbinic controversy as to when the count actually began. The Torah is unclear if the count should begin the day after the first Shabbat after Pesach begins, or does it begin with the "day that is like Shabbat" that is the day after the first day of Pesach. The difference would normally be only a few days and it is difficult to understand why the Sages argued so passionately for one or the other. Rabbi Louis Finkelstein, the former chancellor of JTSA and scholar of the age, suggested that there was an economic reason for the dispute. The grain from the new year could not be used at all until the first omer was brought to the Temple. Rabbi Finkelstein argued that the reason some sages did not want to delay the start of the Omer was to bring the new grain to market as quickly as possible. The grain from the old year was probably scarce and expensive and there would be an immediate price drop once the new grain hit the market. The issue was therefore an economic one that pitted the wealthy sages against those with less means.
The custom of counting the Omer takes on two methods of counting. Counting days and counting weeks. Each day is numbered for the entire seven weeks from one to forty-nine. In addition we count the weeks by counting "two weeks and one day.... two weeks and two days....two weeks and six days.... three weeks." There is a blessing that is recited before the count in the evening and the count should be made after the Kaddish Shalem and before the Alenu of the Maariv service. If one forgets to count at night, one can count all through the next day without the blessing and pick up the count again that night. If, for any reason, one skips a day, than one can no longer count with the blessing.
Since the destruction of the Temple, we no longer bring in any offerings. The only ritual left is to count the days. Shavuot is always the 50th day, that is the day after the count is finished. If the count had started with Shabbat, there would be no fixed day for Shavuot. But since the custom is to begin the count at the end of the first day of Pesach, Shavuot will always fall on the sixth day of the month of Sivan.
Next week: Celebrations and the Omer
The Omer
From Pesach to the holiday of Shavuot, we count the days of the Omer. There are two main reasons given for this count. The first reason has to do with the grain harvest. The grain harvest in ancient Israel began at the time of Pesach and continued for seven weeks. Each day a sheaf of grain, the measure needed was called "an omer," was brought to the Temple in Jerusalem and dedicated there as a sacrifice to G-d. The other reason given was one that we can understand today given the situation in Iraq. On Pesach our people became free of the slavery of Pharaoh. But their freedom was incomplete. Or as one of my colleagues noted, "they were emancipated, but they were not free." True freedom comes with commitment to the law. The law in Judaism is the Torah and the commemoration of the giving of the Torah is the Festival of Shavuot. Our ancient ancestors counted the days from the time of their emancipation until the giving of the law at Mt. Sinai. This is the count that we observe today.There was some rabbinic controversy as to when the count actually began. The Torah is unclear if the count should begin the day after the first Shabbat after Pesach begins, or does it begin with the "day that is like Shabbat" that is the day after the first day of Pesach. The difference would normally be only a few days and it is difficult to understand why the Sages argued so passionately for one or the other. Rabbi Louis Finkelstein, the former chancellor of JTSA and scholar of the age, suggested that there was an economic reason for the dispute. The grain from the new year could not be used at all until the first omer was brought to the Temple. Rabbi Finkelstein argued that the reason some sages did not want to delay the start of the Omer was to bring the new grain to market as quickly as possible. The grain from the old year was probably scarce and expensive and there would be an immediate price drop once the new grain hit the market. The issue was therefore an economic one that pitted the wealthy sages against those with less means.
The custom of counting the Omer takes on two methods of counting. Counting days and counting weeks. Each day is numbered for the entire seven weeks from one to forty-nine. In addition we count the weeks by counting "two weeks and one day.... two weeks and two days....two weeks and six days.... three weeks." There is a blessing that is recited before the count in the evening and the count should be made after the Kaddish Shalem and before the Alenu of the Maariv service. If one forgets to count at night, one can count all through the next day without the blessing and pick up the count again that night. If, for any reason, one skips a day, than one can no longer count with the blessing.
Since the destruction of the Temple, we no longer bring in any offerings. The only ritual left is to count the days. Shavuot is always the 50th day, that is the day after the count is finished. If the count had started with Shabbat, there would be no fixed day for Shavuot. But since the custom is to begin the count at the end of the first day of Pesach, Shavuot will always fall on the sixth day of the month of Sivan.
Next week: Celebrations and the Omer
Monday, April 7, 2003
HMS-8 Preparing for Pesach 4
April 7, 2003 - Number 8
Preparing for Pesach 4
One of the first things one hears about keeping Kosher for Passover is the "ripoff" that Passover food represents. The reasons for this myth are many and to a certain extent there is a truth inside the myth. Passover food IS more expensive, but that does not mean that it must cost a fortune to keep Kosher for Passover. It only means, that for Pesach as for the rest of the year, we have to be savvy consumers.
Many common foods are simple to find for Pesach. All natural fruits and vegetables are Kosher for Passover year round. With the exception of legumes (most beans) all natural fruits and vegetables, either from the produce section or canned or frozen are OK for Passover, without special markings, as long as they are in their own natural juices and no additives are present. Most natural spices do not need certification. Corn, beans (excluding string beans) and peanuts are considered legumes and can not be used in Ashkenazic homes for Passover. Sephardim do use Legumes and they are available certified as kosher for Passover in Israel. The Masorti Rabbis, our colleagues in Israel have ruled that even Ashkenazim do not have to refrain from eating legumes anymore, but in the United States, because such foods would require supervision, and such supervision is not available, we can not, at this time allow our families to hold by this permission. The reason legumes are forbidden is full of problems and issues that no longer apply, but the Orthodox rabbanut in the United States, that certifies all Kosher for Passover foods does not permit legumes. Until they do, or until more Israeli foods are available, we are stuck in this situation.
Unprocessed meat, chicken and fish do not need extra certification other than being Kosher to begin with. When a kosher butcher says he is now "Kosher for Passover" it means that he has cleared out all the Hametz in his store and the meat will not have been in contact with hametz anymore. Obviously meat that has been breaded or processed in any way would need certification as being Kosher for Passover. This also applies to tuna, even canned tuna. Canned tuna does not need certification as long as it is packed in water. However, most water packed tuna is in reality packed in vegetable broth, which includes corn and legumes. ONLY tuna packed in plain water does not need certification.
Certification for Passover, whether or not it is on a sticker, a stamp or printed on the label, must have the name of the Rabbi who is certifying the product. All other labels are invalid. If a kosher symbol that has a copyright is used, it is valid. If the store posts a letter from a Rabbi that says the products are kosher, the letter should indicate which foods are covered by the letter and how to tell them apart from other products.. All foods in a "kosher for Passover" section of a store should not be assumed to be for Passover at all. The storekeepers often lump all kosher products together and don’t understand that there are differences. Most processed food for Passover is way overpriced. It is far cheaper to get some good recipes and make from scratch. All Matzah that is certified is the same. Get which ever is cheaper. Do not buy brand names unless the price is right. Often the off brands are less expensive. Also, many regular brands will get certification for Passover and not increase prices. It is always a good idea to patronize these companies. Watch for jelly, oils, juices and other canned foods who may participate in this way.
Finally, milk, some dairy products and meat should be purchased before Hametz is burned on the day before Passover. This way, any inadvertent hametz on the product will be nullified when we do the burning before 10 am that morning. Try and get enough to last for the entire week because if you run out, you will need certification and it may be hard to find during the latter days of the festival.
Next week: Selling, searching, burning Hametz and other ritual prior to Passover
Preparing for Pesach 4
One of the first things one hears about keeping Kosher for Passover is the "ripoff" that Passover food represents. The reasons for this myth are many and to a certain extent there is a truth inside the myth. Passover food IS more expensive, but that does not mean that it must cost a fortune to keep Kosher for Passover. It only means, that for Pesach as for the rest of the year, we have to be savvy consumers.
Many common foods are simple to find for Pesach. All natural fruits and vegetables are Kosher for Passover year round. With the exception of legumes (most beans) all natural fruits and vegetables, either from the produce section or canned or frozen are OK for Passover, without special markings, as long as they are in their own natural juices and no additives are present. Most natural spices do not need certification. Corn, beans (excluding string beans) and peanuts are considered legumes and can not be used in Ashkenazic homes for Passover. Sephardim do use Legumes and they are available certified as kosher for Passover in Israel. The Masorti Rabbis, our colleagues in Israel have ruled that even Ashkenazim do not have to refrain from eating legumes anymore, but in the United States, because such foods would require supervision, and such supervision is not available, we can not, at this time allow our families to hold by this permission. The reason legumes are forbidden is full of problems and issues that no longer apply, but the Orthodox rabbanut in the United States, that certifies all Kosher for Passover foods does not permit legumes. Until they do, or until more Israeli foods are available, we are stuck in this situation.
Unprocessed meat, chicken and fish do not need extra certification other than being Kosher to begin with. When a kosher butcher says he is now "Kosher for Passover" it means that he has cleared out all the Hametz in his store and the meat will not have been in contact with hametz anymore. Obviously meat that has been breaded or processed in any way would need certification as being Kosher for Passover. This also applies to tuna, even canned tuna. Canned tuna does not need certification as long as it is packed in water. However, most water packed tuna is in reality packed in vegetable broth, which includes corn and legumes. ONLY tuna packed in plain water does not need certification.
Certification for Passover, whether or not it is on a sticker, a stamp or printed on the label, must have the name of the Rabbi who is certifying the product. All other labels are invalid. If a kosher symbol that has a copyright is used, it is valid. If the store posts a letter from a Rabbi that says the products are kosher, the letter should indicate which foods are covered by the letter and how to tell them apart from other products.. All foods in a "kosher for Passover" section of a store should not be assumed to be for Passover at all. The storekeepers often lump all kosher products together and don’t understand that there are differences. Most processed food for Passover is way overpriced. It is far cheaper to get some good recipes and make from scratch. All Matzah that is certified is the same. Get which ever is cheaper. Do not buy brand names unless the price is right. Often the off brands are less expensive. Also, many regular brands will get certification for Passover and not increase prices. It is always a good idea to patronize these companies. Watch for jelly, oils, juices and other canned foods who may participate in this way.
Finally, milk, some dairy products and meat should be purchased before Hametz is burned on the day before Passover. This way, any inadvertent hametz on the product will be nullified when we do the burning before 10 am that morning. Try and get enough to last for the entire week because if you run out, you will need certification and it may be hard to find during the latter days of the festival.
Next week: Selling, searching, burning Hametz and other ritual prior to Passover
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