When we are called by the father to receive the gift of faith, in the redemptive work of our Rabbi Yeshua the Messiah (His death and resurrection), upon acceptance we are instantly a new creation (2 Corinthians 5:17)

“Therefore, if anyone is united with the Messiah, he is a new creation- the old has passed; look, what has come is fresh and new!”. So what exactly is a new creation? God gives us some very insightful lessons from the Torah and the Good News scriptures that paint a picture to deepen our understanding of what it means. In the book of Bereshit / Geneses there is a picture God gives us of the process of creation, which can be used to show us our life with and without Yeshua as our Messiah.

Without our Rabbi Yeshua in our life, we are separated from God and His Torah (teachings) as well as His love, which Rabbi Shaul teaches that we are nothing without it. So what does it mean to be nothing? (Bereshit / Geneses 1:2) “The earth was unformed and void, darkness was on the face of the deep”. The dictionary defines the word void as; empty, useless, vain, and gives us synonyms to the word such as; fruitless, and meaningless. Do these definitions look familiar? If we look back into our previous studies about love and our life as a believer, there is a definite connection to be considered. Without love, we are not truly united with the Messiah and living in darkness , and no better than a non-believer, because even Yeshua said (Mattityahu / Matthew 7:21) “Not everyone who says to me ‘Mori (teacher), Mori!’ will enter the Kingdom of Heaven, only those who do what my Father in Heaven wants”. So what does our father in heaven want? To follow the commandments of course and Yeshua even simplified it so we can never forget, (Mattityahu / Matthew 22:36-40) “Rabbi, which of the mitzvot in the Torah is the most important?” He told them, “’ You are to love HaShem your God with all your heart and with all your soul and all your strength.” This is the greatest and most important mitzvah. And a second is similar to it, ‘You are love your neighbour as yourself.’ All of the Torah and the prophets are dependent on these two mitzvot”. Our Rabbi, Maran Yeshua clearly shows us the way to true Emuna and it’s deeply rooted with a foundation of love towards God and our neighbours. Please understand however that this does not annul or cancel out the other commandments, it just shows us how essential love is in the fulfillment of mitzvot in our relationship with God and with our neighbours.

As believers in Yeshua, we don’t desire what is darkness because it separates us from the presence of God and makes us false witnesses of the light of the Messiah in us. The light of Yeshua is what sustains us as believers, (Yochanan / John 1:4-5) “In him was life, and the life was the light of mankind. The light shines in the darkness, and the darkness has not suppressed it”. Yeshua is the light from the beginning of creation; (Bereshit / Geneses 1:3)   “Then God said, “Let there be light”; and there was light. God saw that the light was good, and God divided the light from darkness”. As we can see from the scripture (Yochanan / John 1:2) “He was in the beginning with God”. Another insightful scripture to further our understanding is (Yochanan / John 8:12) “Yeshua spoke to them again: “I am the light of the world; whoever follows me will never walk in darkness but will have the light which gives life”.

Yeshua gives us another teaching about the light in our lives; (Mattityahu / Matthew 5:14-17) “You are the light of the world. A town built on a hill cannot be hidden. Likewise, when people light a lamp, they don’t cover it with a bowl but put it on a lamp stand, so that it shines for everyone in the house. In the same way, let your light shine before people, so that they may see the good things you do and praise your Father in heaven”. The essence of the light are the fruits of the Spirit (Galatians 5:22) “ But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, humility, self control. Nothing in the Torah stands against such things.”  All these elements are of the light and part of us a new creations, we are not to conceal our light with a bowl of arrogance which means an offensive display of superiority or self-importance; overbearing pride, but rather we are to be humble and child like because we are Gods children and radiate the world with the fullness of the Torah, Gods love. So each time we put on our Tzitzis and look at the cords of blue in remembrance of the commandments of Torah, remember first the love which the Torah represents so that the commandments will be truly fulfilled and our light will cast away all darkness and bare the fruits of the Spirit.  

With the light of our Rabbi, Maran Yeshua in our lives, we change from a dark, void and empty existence, to a beautiful garden of love and Emuna as a new creation and part of the glorious Kingdom of God. In this world of darkness and confusion that we are in, Yeshua has made our paths straight with the true revelation of Torah written on our hearts and the Ruach Hakodesh (Holy Spirit) to guide us. As God said in (Yechezk’el / Ezekiel 36:26-27) “I will give you a new heart, and put a new spirit inside of you; I will take the stony heart out of your flesh and give you a heart of flesh. I will put my Spirit inside of you and cause you to live by my laws, respect my rulings and obey them”.

Baruch Atah HaShem, Elohenu Melech ha olam, asher kid’shanu bid’varo, v’natan lanu et Yeshua M’she’chay’nu, v’tzi’vanu l’ki’ot or la olam.

Blessed are you, Lord our God, King of the universe, who has sanctified us by your Word, given us Yeshua our Messiah and has commanded us to be a light to the world.

http://www.youtube.com/watch?v=C_NpxFDEWjw

Introduction Four books, none of which is in the Hebrew Bible but all of which appear in some manuscripts of the Septuagint.

The book is like a fearful peal of thunder echoing out of the dim horrors of ancient tyranny. It is a chapter based on persecution by Antiochus, the tyrant of Syria, whom some called Epiphanes, The Madman. Roman history of the first centuries records two such tyrants–the other, Caligula, the Second Brilliant Madman. The form of this writing is that of an oration. So carefully timed are the risings and fallings of the speech; so devastating are its arguments; so unfaltering is its logic; so deep its thrusts; so cool its reasoning–that it takes its place as a sample of the sheerest eloquence. The keynote is–Courage.

The Maccabees (Hebrew: מכבים‎ or מקבים, Makabim or Maqabim; Greek: Μακκαβαῖοι, /makav’εï/) were a Jewish rebel army who took control of Judea, which had been a client state of the Seleucid Empire.

The death of Alexander the Great of Greece in 323 BCE led to the breakup of the Greek empire as three of his generals fought for supremacy and divided the Middle East among themselves. Ptolemy secured control of Egypt and the Land of Israel. Seleucus grabbed Syria and Asia Minor, and Antigonus took Greece. Israel was sandwiched between the two rivals and for the next 125 years Seleucids and Ptolemies battled for the prize. The former finally won in 198 B.C. when Antiochus III defeated the Egyptians and incorporated Judea into his empire. Initially, he continued to allow the Jews autonomy, but after a stinging defeat at the hands of the Romans he began a program of Hellenization that threatened to force the Jews to abandon their monotheism for the Greeks’ paganism. Antiochus backed down in the face of Jewish opposition to his effort to introduce idols in their temples, but his son, Antiochus IV, who inherited the throne in 176 B.C. resumed his father’s original policy without excepting the Jews. A brief Jewish rebellion only hardened his views and led him to outlaw central tenets of Judaism such as the Sabbath and circumcision, and defile the holy Temple by erecting an altar to the god Zeus, allowing the sacrifice of pigs, and opening the shrine to non-Jews.

Though many Jews had been seduced by the virtues of Hellenism, the extreme measures adopted by Antiochus helped unite the people. When a Greek official tried to force a priest named Mattathias to make a sacrifice to a pagan god, the Jew murdered the man. Predictably, Antiochus began reprisals, but in 167 BCE the Jews rose up behind Mattathias and his five sons and fought for their liberation. The family of Mattathias became known as the Maccabees, from the Hebrew word for "hammer," because they were said to strike hammer blows against their enemies. Jews refer to the Maccabees, but the family is more commonly known as the Hasmoneans. Like other rulers before him, Antiochus underestimated the will and strength of his Jewish adversaries and sent a small force to put down the rebellion. When that was annihilated, he led a more powerful army into battle only to be defeated. In 164 BCE, Jerusalem was recaptured by the Maccabees and the Temple purified, an event that gave birth to the holiday of Chanukah.

It took more than two decades of fighting before the Maccabees forced the Seleucids to retreat from Palestine. By this time Antiochus had died and his successor agreed to the Jews’ demand for independence. In the year 142 BCE, after more than 500 years of subjugation, the Jews were again masters of their own fate. When Mattathias died, the revolt was led by his son Judas, or Judah Maccabee, as he is often called. By the end of the war, Simon was the only one of the five sons of Mattathias to survive and he ushered in an 80-year period of Jewish independence in Judea, as the Land of Israel was now called. The kingdom regained boundaries not far short of Solomon’s realm and Jewish life flourished. The Hasmoneans claimed not only the throne of Judah, but also the post of High Priest. This assertion of religious authority conflicted with the tradition of the priests coming from the descendants of Moses’ brother Aaron and the tribe of Levi. It did not take long for rival factions to develop and threaten the unity of the kingdom. Ultimately, internal divisions and the appearance of yet another imperial power were to put an end to Jewish independence in the Land of Israel for nearly two centuries.

First Book of the Maccabees

Second Book of the Maccabees

The menorah (מְנוֹרָה ) was formed from one piece of pure beaten gold weighing 3,000 shekels of silver (nearly 100 pounds). It was a highly decorative work that had seven branches (with seven lamps), nine flower blooms, eleven fruits, and twenty two cups. According to the Talmud, the menorah measured eighteen tefachim (i.e., "palms") in height (from the base to the start of the lamps), or roughly 5.25 feet. It is called the "lamp of God" in the Scriptures (shamuel Alef / 1 Samuel 3:3).

The lamps of the menorah were lit daily, "from evening until morning," starting from the central lamp (the shamash) and then moving right to left (Shemot / Exod. 27:21). According to the Talmud (Shabbat 22b), while all the lamps received the same amount of olive oil, the "westernmost" lamp (according to Rashi, the center lamp, due to its orientation) miraculously never ran out of oil, even though it was kindled first in the sequence.  In other words, when Aaron would rekindle the lamps every evening, he found the shamash still burning, so he simply refilled it with oil and trimmed its wick. This miracle is also said to have occurred during the Temple period, though it abruptly ended about 40 years before the destruction of the Second Temple (c. 30 AD), after the death of our Rabbi Yeshua the Messiah, the true Servant and Branch of HaShem. As it is attested in the Talmud: "Our Rabbis taught: During the last forty years before the destruction of the Temple the lot ['For the Lord'] did not come up in the right hand; nor did the crimson-colored strap become white; nor did the westernmost light shine" (Yoma 39a).

One of the most important miracles that happen in the Beit HaMikdash after our Rabbi Yeshua HaMashiach left this earth (waiting now to bring the final geula “redemption” sent by the Father at the appointed time) was the Menorah in the Beit HaMikdash (Temple) went out, and would not shine. Every night for 40 years (over 12,500 nights in a row) the main lamp of the Hekal menorah went out of its own accord, no matter what attempts and precautions the priests took to safeguard against this event!

Dr. Earnest Martin states: In fact, we are told in the Talmud that at dusk the lamps that were unlit in the daytime (the middle four lamps remained unlit, while the two eastern lamps normally stayed lit during the day) were to be re-lit from the flames of the western lamp (which was a lamp that was supposed to stay lit all the time it was like the “eternal” flame that we see today in some national monuments or on top of the Aron HaKodesh where we store our Torah Scrolls).

This “western Menorah” was to be kept lit at all times. For that reason, the priests kept extra reservoirs of olive oil and other implements in ready supply to make sure that the “western Menorah” (under all circumstances) would stay lit. But what happened in the forty years from the very year Messiah said the physical Temple would be destroyed? Every night for forty years the western lamp went out, and this in spite of the priests each evening preparing in a special way the western lamp so that it would remain constantly burning all night! (The Significance of the Year CE 30, Ernest Martin, Research Update, April 1994, p.4).

Chanukah is a preparation for the forthcoming Messianic era. These days are called "Chanukah" because they are a Chinuch – education/preparation – accustoming us to the final redemption. During the candle lighting we are treated to a resemblance of the illumination of the Or Haganuz – hidden primordial light – which will radiate in full glory in the days of Mashiach. The candles and light of Chanukah are analogous to Torah and mitzvoth (commandments) as King Shlomo said, "For a mitzvah is a candle and Torah is light" (Proverbs 6:23). During Chanukah an increase in Torah study is preferred since through the Ohr Chadash – new light of Torah that we add in the world we will accomplish the purpose of creation and merit the revelation of the new light, the light of Mashiach.

The shamash or “servant” is the candle in the middle used to light the other candles of the Chanukah menorah.   Our Rabbi Yeshua is HaShem’s shamash, our Messiah… Do you think there is any other explanation?

Kwanzaa (meaning first fruits) is a made up holiday by African Americans to commemorate how far they have come and where they want to be for the coming year. It was originally instituted in 1966 by a man named Ron N. Everett who also goes by Maulan Karenga. He was a presumed cult leader for many years and according to official documents only created Kwanzaa to oppose the white holiday of Christmas and to also appose the white religion (Christianity). He later on softens his views on Christianity to allow more African Americans to engage in Kwanzaa, although it can be celebrated by any culture who wishes to partake in this holiday.

Chanukah as we all know simply deals with the commemoration of the recapturing of the temple 165 BCE and the burning of the eternal light for eight days rather than the one day the vial of oil was to supply. Odd thing is Israel got rid of the Greeks only to later fall to the Romans. Chanukah can easily be celebrated by burning the menorah lights each day for 8 days, on the first day not including the service candle one candle is burned and a blessing made, on the second day two candles are lit, and so on. It can normally be enjoyed with deep fried foods to commemorate the oil that burned for eight days.

Kwanzaa uses candles as well, I personally think they attained this from Jews but was unable to find a leader I could speak to concerning the reason for the candles. The candle holder however represents the roots and like Chanukah one more candle is burned than the night before however Kwanzaa only uses seven. There are a few principles which are repeated once the candles are lit;

Day 1 Umoja (Unity): To strive for and to maintain unity in the family, community, nation, and race.

Day 2 Kujichagulia (Self-Determination): To define ourselves, name ourselves, create for ourselves, and speak for ourselves.

Day 3 Ujima (Collective Work and Responsibility): To build and maintain our community together and make our brothers’ and sisters’ problems our problems, and to solve them together.

Day 4 Ujamaa (Cooperative Economics): To build and maintain our own stores, shops, and other businesses and to profit from them together.

Day 5 Nia (Purpose): To make our collective vocation the building and developing of our community in order to restore our people to their traditional greatness.

Day 6 Kuumba (Creativity): To do always as much as we can, in the way we can, in order to leave our community more beautiful and beneficial than we inherited it.

Day 7 Imani (Faith): To believe with all our heart in our people, our parents, our teachers, our leaders, and the righteousness and victory of our struggle.

Normally various harvest will be presented on the tables and gifts exchanged. So Kwanzaa really differs from Chanukah, with very few similarities. If it wasn’t for Kwanzaa’s rough beginning it may be a much larger and well accepted holiday of the Afro-American culture. However Chanukah remains pure of negative impacts and is both cultural but also internationally celebrated.

http://www.youtube.com/watch?v=wcHFukECvMo

What does Chanukah mean?

The word "Chanukah" means "dedication". The holiday celebrates the re-dedication of the Temple in 165 B.C.E., after the Maccabee family and their followers recaptured the Temple Mount from the Syrians.

How is Chanukah spelled?

Unfortunately for internet search engines, there is no standard English spelling. People commonly use start the word with either Ch or H (as with all Hebrew "ch" noises, this is the sound heard in "Bach", not "chair"), and people may or may not double the n, k, or both.

What is the history this holiday celebrates?

In the year 174 B.C.E., Antiochus IV became ruler of Syria. He was a harsh tyrant and contemptuous of religion. He gave himself the title "Epiphanes" ("beloved of the gods"), but a contemporary historian, Polebius, wrote that "Epimanes" ("madman") was more accurate.

Until this time, the land of Israel had not been harshly treated by the Syrians. The previous Syrian ruler, Seleucus, normally treated the Jews with favor and granted them privileges. This made many Jews eager to be accepting of Syrian society. Modern historians call people participating in Syrian culture "Hellenized" because of the Greek roots of this culture, such as gymnasium use and idolatry.

So our story starts with the Jewish people in trouble for two reasons: the new ruler of Syria hated them because they were religiously devout, and their community identity (including their covenant relationship with God) was threatened by widespread Jewish Hellenization.

Antiochus prohibited specifically Jewish laws, and replaced Yochanan the High Priest with Yochanan’s Hellenist brother. Later another replacement High Priest was instituted: a man named Menelaus who told Antiochus he could bring in more money to the Temple, and would give it to Syria. Yochanan protested the corruption of the priesthood, and Menelaus had him murdered. This assassination, and a false rumor that Antiochus had died prompted a Jewish revolt against Menelaus.

But Antiochus had not died, and responded to the revolt by ordering his army to kill thousands of Jews. He then outlawed all Jewish worship and customs, and ordered all Torah scrolls to be burnt. Many Jewish people died as martyrs rather than abide by these new decrees.

Eventually Antiochus even sent men from town to town, forcing the Jews to worship idols. Those who refused were killed. This happened in the village of Modin, where an old priest named Mattiyahu lived. Mattiyahu became enraged at another Jew who was about to comply with offering a sacrifice to an idol, killed that Jew, and then fled into the mountains before Antiochus’s men could catch him. In the mountains, Mattiyahu was joined by his family and many friends.

The sons of Mattiyahu were called the Maccabees. They began a revolt against Syria that eventually succeeded.

The recapture of the Temple Mount and re-dedication of the Temple actually happened twenty-seven years before their revolt against Syria was finished. That year the Jewish people had been recently unable to celebrate Sukkot, so they turned the Temple purification and re-dedication into an eight-day holiday to thank God for helping them and to do the best they could at celebrating a late Sukkot.

What is the history this holiday has suffered?

Chanukah has been changed through the years, because although its story is simple the historical implications are more complex.

The Maccabees did not only fight the Syrian army: they also spent a lot of time killing Hellenized Jews. And after winning their revolt, they set up the Hasmonaean dynasty to rule Israel that began troubled (contrary to scripture, it combined the roles of King and High Priest) and ended with incredible corruption. So the Maccabees cannot simply be admired as heroes. They are not great role models.

Also, the story of Chanukah describes how a small number of Jews can, with God’s help, defeat the mightiest army of their time. At certain times been very inspiring, such as to the first-century Zealots. But the rabbis realized that most often, in the Diaspora, a holiday with such a theme would make the Jewish people unpopular with their neighbors. So the Gemara, in Shabbat 21b, includes an extra bit of story not in the Books of the Maccabees or the writings of historians: the miracle of the oil. According to the Talmud, when the Maccabees re-dedicated the Temple, they only could find enough ritual oil to last for one day. But a miracle happened, and the oil lasted eight days, until more oil could be made and ceremonially prepared. This legend helped the holiday not stir up trouble, since the miracle shifted in focus from a military victory to a more benign symbol that was still about how God was with his people.

In modern times, the holiday’s focus has continued to shift. The early Zionists were fond of its military side, even though they were fighting swampland mosquitoes and barely arable land instead of a human army. Then, after the Holocaust, many Jewish people became very anti-military, so the focus returned to the legend of the oil.

The legend about the oil is why a chanukiah (a candelabra with eight arms and a ninth, central lamp) evolved as a Chanukah symbol, from the Temple’s menorah (a candelabra with six arms and a seventh, central lamp)

Wait, doesn’t a menorah have nine branches?

Technically, that’s a chanukiah. But, you are right, especially in America where sloppy speech is common, many people will call it a menorah.

What did Yeshua do on this holiday?

The most clear thing he did was to act out the Chanukah story as a metaphor with a spiritual message. In John 10-11 we read that at about the time of Chanukah he was in Jerusalem, at the Temple, having just taught about "my sheep know my voice". But those in authority reject his truth, so he flees and goes into the hiss beyond the Jordan, where many friends and family rally to him. Then he hears that something that had been dedicated to God (Lazarus) has been taken from them. He leads his people into danger, back to the land where the authorities rule, to reclaim this thing. Like the Maccabees, he and his people talk about Resurrection on the Last Day, and being secure in knowing they will forever life with God. His foray is successful in regaining what had been taken (Lazarus is brought back to life), but that is not the end of his struggle with the authorities.

This metaphor is not very detailed. Lazarus is not similar to the Temple, and Yeshua did not do any violent fighting. But consider how dedicated to God a brought-back-to-lift Lazarus must have felt. And consider that, like the rededicated Temple, he became targeted by the opposing authorities who understood his symbolic power for the "rebels" (John 12:10-11). When we think of rededicating ourselves to God at Chanukah time, think of Lazarus.

How should Believers celebrate Chanukah?

There are no scriptural commands to celebrate Chanukah. It is neither a chag (pilgrimage festival) nor a moad (appointed time). But it is an important part of Jewish culture, which teaches the valuable lessons already described. It is certainly a time to examine and re-dedicate ourselves as "Temples" in which the Spirit of God dwells.

We should pray for the Temple mount to again be a place dedicated to God. It is once again under the control of another government and dedicated to a different religion.

The most visible celebration of Chanukah is the lighting of the chanukiah each night. The chanukiah is then put in a windowsill, so it can be seen by people passing the house.

It is also traditional to remember the miracle of the oil by eating food fried in oil, especially latkes (potato pancakes) and jelly donuts.

The dreidel (a four-sided top) and gelt (coins, or in modern times often chocolate coins) are used for a game to help teach children about Chanukah. According to legend, the dreidel was used to trick enemy soldiers: when a group of Jews studying Torah heard a knock at the door, they quickly hid their scrolls and books and pretended to be gambling.

Because of another holiday also celebrated on the 25th day of a Winter solstice month, it has become traditional to exchange gifts on Chanukah. There is no reason not to do this, especially if it can be done in a manner to help give peace to otherwise envious children (or adults), while not becoming the central theme of the holiday.

There are also traditional Chanukah songs, although these are sadly few in number.

Many synagogues have a Chanukah party with latkes (and applesauce and sour cream), other foods, dreidel playing, dancing, singing, and other festivity.

http://www.youtube.com/watch?v=ZAj3lPdnLbA

…On the fifteenth day of the seventh month is the Festival of Sukkot, seven days for HaShem… on the eighth day, there shall be a holy convocation for you. Vayikra / Leviticus 23:34

Tishri 22, the day after the seventh day of Sukkot, is the holiday Shemini Atzeret. In Israel, Shemini Atzeret is also the holiday of Simchat Torah. Outside of Israel, where extra days of holidays are held, only the second day of Shemini Atzeret is Simchat Torah: Shemini Atzeret is Tishri 22 and 23, while Simchat Torah is Tishri 23. These two holidays are commonly thought of as part of Sukkot, but that is technically incorrect; Shemini Atzeret is a holiday in its own right and does not involve some of the special observances of Sukkot.

Shemini Atzeret is a holiday on which work is not permitted.

Holiday Name and Meaning: This is the eighth day of the holiday of Sukkot.  The literal translation of Shemini Atzeret is the "Eighth Day of (solemn) Assembly."  Even though it falls on the eighth day of the Feast of Tabernacles, Shemini Atzeret is often observed as a separate holiday. This also means that the requirements of building and eating inside of a Sukkah are no longer in effect.

Scriptural Reference: Vayikra / Leviticus 23:39

Description of Holiday: This is also known as the last day of the Feast of Tabernacles, but it is not. This day has its own identity. We gather at the synagogue to pray, specifically asking God to bless Israel with rain for the coming year. Shemini Atzeret is the rainy season in Israel. It is considered by many as a day of rest similar to the sabbath.

Culture and Tradition: Some congregations (mostly in Israel) celebrate Shemini Atzeret and Simchat Torah on the same day. Outside of Israel it is more common to have two separate days. When viewed as two separate holidays, Simchat Torah should follow Shemini Atzeret.

One of the biggest parts of this holiday is our prayer for rain. Even though some of us do not live in Israel, all still pray for Israel to receive rain. Rain in hebrew is Geshem.

Much of the liturgy for this holiday is similar to Passover and Shavuot. These two holidays along with Sukkot made up the three feasts that were considered to be pilgrimage holidays. During these three holidays, people would try to make it a point to travel up to Jerusalem if they didn’t live there. The reason for this pilgrimage was to get to the Beit HaMikdash (Holy Temple) to take part in the festivities. These three holidays were huge social gatherings, where people camped out near the Beit HaMikdash and fellowshipped together.

The Rabbis are said to have explained this holiday in the following manner: God is like a host, who invites us as visitors for a limited time, but when the time comes for us to leave, He has enjoyed Himself so much that He asks us to stay another day.

Uniqueness of Holiday: According to the Talmud, the haftorah reading (reading of a prophet) for this event is Malachim Alef /1 Kings Chapter 8 which relates how King Solomon blessed the people at the dedication of the newly erected Beit HaMikdash, an event that is usually understood to have occurred on the eighth day of Sukkot also known as Shemini Atzeret.

Simchat Torah: Simchat Torah means "Rejoicing in the Torah." This holiday marks the completion of the annual cycle of weekly Torah readings. Each week in synagogue we publicly read a few chapters from the Torah, starting with Genesis Ch. 1 and working our way around to Deuteronomy 34. On Simchat Torah, we read the last Torah portion, then proceed immediately to the first chapter of Genesis, reminding us that the Torah is a circle, and never ends.

This event is marked with great rejoicing, and the "hakafot" procession, held both on the eve and morning of Simchat Torah, in which we march and dance with Torah scrolls around the reading table in the synagogue. In the words of the Chassidic saying, "On Simchat Torah, we rejoice in the Torah, and the Torah rejoices in us; the Torah, too, wants to dance, so we become the Torah’s dancing feet." During today’s Torah reading, everyone, including children under the age of Bar Mitzvah, is called up to the Torah; thus the reading is read numerous times, and each aliyah is given collectively to many individuals, so that everyone should recite the blessing over the Torah on this day.

What do we do? Festival observances include the special prayer for rain included in the musaf prayer of Shemini Atzeret, and the custom that all are called up to the Torah on Simchat Torah. Some people view Shemini Atzeret as the beginning of the next agricultural year.

http://www.youtube.com/watch?v=Y_NCBgDFCzw

V’Zot HaBerachah, VeZot Haberakha, or Zos Habrocho (וְזֹאת הַבְּרָכָה — Hebrew for "and this is the blessing," the first words in the parshah) is the 54th and last weekly Torah portion (parshah) in the annual Jewish cycle of Torah reading and the 11th and last in the book of Deuteronomy. It constitutes Deuteronomy 33:1–34:12. Jews generally read it in September or October on the Simchat Torah festival. Immediately after reading parshah V’Zot HaBerachah, Jews also read the beginning of the Torah, Genesis 1:1–2:3 (the beginning of parshah Bereishit), as the second Torah reading for Simchat Torah. The parshah sets out the farewell blessing of Moses for the 12 Tribes of Israel and then the death of Moses.

The Torah draws to its close with V’zot Habracha, which is the only Parsha in the Torah not read specifically on a Shabbat. Rather, V’zot Habracha is read on Shmini Atzeret / Simchat Torah, when everyone in the synagogue gets called up to the Torah for an aliyah – even young children. The Parsha is repeated until everyone has received an aliyah.

Moshe continues the tradition of Yaakov by blessing the Tribes of Israel before his death. Similar to the blessings bestowed by Yaakov, these blessings are also a combination of the description of each Tribe’s essence, together with a definition of its role within the nation of Israel. The only Tribe that does not receive a blessing is Shimon, because they were central to the mass immorality of worshipping the idol ba’al pe’or. Another explanation is that this Tribe’s population was small and scattered throughout the south of the Land of Israel, and would therefore receive blessings together with the host Tribe, Yehuda, amongst whom they would live. Moshe’s last words to his beloved people are of reassurance that HaShem will more than recompense His people for all of the suffering they will endure. Moshe ascends the mountain and HaShem shows him prophetically all that will happen to Eretz Yisrael in the future, both in tranquillity and in times of oppression. HaShem also shows him all that will happen to the Jewish People until the time of the Resurrection. Moshe dies there by means of the “Divine Kiss.” To this day, no one knows the place of his burial, in order that his grave should not become a shrine for those who wish to make a prophet into a god. Of all the prophets, Moshe was unique in his being able to speak to HaShem whenever he wanted. His centrality and stature are not a product of the Jewish People’s “blind faith,” but are based on events that were witnessed by an entire nation — at the Red Sea, at Mount Sinai and constantly during 40 years of journeying through the desert.

This is V’zot Haberacha, the concluding parsha of the Torah. It is not read on a Shabbat, instead it is read during the first part of the Torah reading on Simchas Torah, when all males thirteen and older get honored with an aliyah during the reading of the last part of the Torah. This is immediately followed by the reading of the beginning of parsha Beraishis at the beginning of the Torah. Thus the annual cycle of reading the Torah begins again.

The first aliyah takes place, like the whole book of Devarim does, with the Jewish people just across the Jordan river from Israel, before entering the land of Israel, after wandering in the desert for 40 years. In this aliyah, Moshe begins a blessing of the Jewish people, blessing them just before he passes away.

The second aliyah contains blessings for the tribes of Levi and Binyamin. Levi is praised for being upright with God in all the matters in the desert. For instance, they did not participate in the Golden Calf, and they alone circumcised their children in the desert. Moshe blessed Levi that they should strike through the loins of those who rise up against them. One time this was fulfilled was in the era of the second temple, when the Hasmonean family (who were descended from Levi) overcame the Greek army.

The third aliyah contains the blessing for the tribes descended from Yosef. Their land shall yield more beautiful produce than any other portion.

The fourth aliyah contains the blessings for the tribes of Zevulun and Yissachar, and Gad. Zevulun and Yissachar are blessed together in one blessing because they were partners: Zevulun would be merchants, and take half of their profits to support Yissachar, whose occupation was to study Torah. Since Zevulun’s support made Yissachar’s Torah study possible, Gad is blessed with strength since their portion is across the Jordan from Israel, where there is more danger from enemies.

The fifth aliyah contains the blessings for the tribes of Dan, Naftali, and Asher. Dan’s blessing is that he be as strong as a lion, since his territory would be at the north of Israel and protect the land. Naftali is blessed so that his portion should satisfy anyone who lives there. Specifically, the fruits were known to be luscious and beautiful. Asher was blessed with bountiful olives for oil, and with beautiful children.

The sixth aliyah contains the conclusion to Moshe’s blessing of the Jewish people just before he is about to pass away. He tells them that there is none like God, and that He is the mightiest above and below. Moshe blesses them that they should live in safety and plenty.

The seventh aliyah is the last aliyah in the Torah. Here, Moshe Rabbeinu climbs up to the top of mount Nevo on a cliff opposite Jericho. God shows Moshe all of the land of Israel. Then Moshe passes away on the seventh of Adar and is buried in an unknown place. He is 120 years old when he passes away, and the Jewish people mourn him for 30 days. The Torah says that no other prophet has arisen like Moshe who knew God face to face.

"Chazak, Chazak, V’Nischazek" – "Be strong, be strong, and be strengthened"

Sukkot (Hebrew: סוכות or סֻכּוֹת, sukkōt, Feast of Booths, Feast of Tabernacles) is a Jewish holiday celebrated on the 15th day of the month of Tishrei (late September to late October). It is one of the three biblically-mandated Shalosh regalim on which Jews made pilgrimages to the Temple in Jerusalem.

The festival of Sukkot is upon us now! This certainly is a busy and joyous season! What is Sukkot? Chag Sukkot / חג הסוכות , translated means “the feast of Tabernacles", occurs for seven days. There is a quick transition from the high holidays, with their somber mood of repentance to a holiday of rejoicing and celebration, for which the people are commanded to build a hut (Sukkah; plural, Sukkot / סוכות ) and make it their home.

The Torah identifies the Sukkah (booth) with the temporary dwellings in which the Israelites lived in the wilderness after they left Mitzrayim on their way to the Promised Land. The Feast of Tabernacles completes the sacred festivals of the seventh month. In contrast to the somber tone of Yom Teruah / Rosh HaShanah (Day of blowing of the trumpets / New Year) and the Yom Kippur (Day of Atonement). Israel had passed through the season of repentance to redemption. There are four plants that are associated with the observance of Sukkot. The Hebrew name for these four plants is arbah minim (four species). Each species is different from the other and has its own special significance. The four consist of the lulav; myrtle (three sprags of hadasim); the willow; and the etrog. On Sukkot, people hold the four species together and say a special blessing over them in the Sukkah. This is sometimes known as "Benching Lulav and Etrog". The Lulav is a tall green palm branch. Its upright shape is said to represent righteousness. During the holiday of Sukkot, a person can express his happiness and gratitude by lifting up the Lulav towards God.                    

The Sukkah or Booth symbolizes man’s need to depend upon God for all his provisions. This is true in the spiritual realm as well. The booth is the physical body, which is a temporary dwelling place for our souls and spirits (Korintim Alef / 1 Corinthians 6:19-20). We need the food that the Word of God provides (Mattityahu / Matthew 6:11; 4:4; Yochanan / John 6:33-35); the cleansing, rinsing, and washing that the Word of God brings to our lives (Efesim / Ephesians 5:26); and the shelter of HaShem’s protection over our lives. Sukkot reminds us that HaShem’s promises and love for us are true. Because of His Korban (draw near offering called Asham / Guilt offering, see Yeshayahu 53:10) we can pass from death to eternal life. He, Yeshua Melech HaMashiach dwells with us. Throughout history, and into the future, HaKodesh Baruch Hu (the Holy One blessed be He) sustains, rescues, redeems, shelters and delivers His people because of what Mashiach has done for them.

Here are some Basic rules:

• A sukkah must have at least three walls built out of durable materials that cannot be easily knocked down by wind.
• The roof or covering of the sukkah must be made with cut tree branches, unfinished wood strips, or bamboo poles. 
• The roof of the sukkah must be exposed to the sky i.e. no roof over hanging or trees.
• The sukkah can be decorated to enhance the mitzvah (commandment) of living in it for a week.
• The sukkah is to be used for meals, entertaining guests, and for sleep.

These are just basic rules and there are exceptions to these rules.  Basically, a Succah is not meant to be comfortable.  It is still exposed to the elements such as rain, wind, cold, and bugs.  Although, you are not required to eat or sleep in the Succah when it is raining. 

Lastly, during the week of sukkot there is what is called the Ushpizin or the “Seven Shepherds”.  The Seven Shepherds are 1. Abraham 2. Jacob 3. Isaac 4. Moses 5 Aaron 6. Joseph 7. David.  One guest a night comes to visit the Sukkah of a family during the week of Sukkot.  Because leaving the comforts of home to dwell in the Sukkah for a week is an extreme act of faith, each guest is invited to dwell in the Sukkah and teach each person how to live an honorable life.

Chag Sukkot / חג הסוכות , translated means “the feast of Tabernacles", occurs for seven days. There is a quick transition from the high holidays, with their somber mood of repentance to a holiday of rejoicing and celebration, for which the people are commanded to build a hut (Sukkah; plural, Sukkot / סוכות ) and make it their home.

The Torah identifies the Sukkah (booth) with the temporary dwellings in which the Israelites lived in the wilderness after they left Mitzrayim on their way to the Promised Land. The Feast of Tabernacles completes the sacred festivals of the seventh month. In contrast to the somber tone of Yom Teruah / Rosh HaShanah (Day of blowing of the trumpets / New Year) and the Yom Kippur (Day of Atonement). Israel had passed through the season of repentance to redemption. There are four plants that are associated with the observance of Sukkot. The Hebrew name for these four plants is arbah minim (four species). Each species is different from the other and has its own special significance. The four consist of the lulav; myrtle (three sprags of hadasim); the willow; and the etrog. On Sukkot, people hold the four species together and say a special blessing over them in the Sukkah. This is sometimes known as "Benching Lulav and Etrog". The Lulav is a tall green palm branch. Its upright shape is said to represent righteousness. During the holiday of Sukkot, a person can express his happiness and gratitude by lifting up the Lulav towards God.

The Sukkah or Booth symbolizes man’s need to depend upon God for all his provisions. This is true in the spiritual realm as well. The booth is the physical body, which is a temporary dwelling place for our souls and spirits. We need the food that the Word of God provides; the cleansing, rinsing, and washing that the Word of God brings to our lives; and the shelter of HaShem’s protection over our lives. Sukkot reminds us that HaShem’s promises and love for us are true. Because of Mashiach’s Korban (draw near offering called Asham / Guilt offering, see Yeshayahu 53:10) we can pass from death to eternal life. HaKodesh Baruch Hu (the Holy One blessed be He) dwells with us through the merit of Maran Yeshua Melech HaMashiach. Throughout history, and into the future, HaKodesh Baruch Hu (the Holy One blessed be He) sustains, rescues, redeems, shelters and delivers His people because of what Mashiach has done for them.

In Vayikrah / Leviticus 23:2 it is written, "the feasts of HaShem, which ye shall proclaim to be holy convocations…" The Hebrew term translated as convocation in Vayikra 23:2,4 is mikra, which means "a rehearsal." From this we  can see that God gave the festivals to be yearly "rehearsals" of the future events in the redemption. Because God gave the "rehearsals" to teach us about the major events in the redemption, if we want to understand the major events in the redemption, then we need to understand what God was teaching us by these rehearsals.

Note: Torah is not for this world, but for the Messianic era, prayer is only for this world.

We have already passed the spring festivals, which represent the work of redeption (remember that redemption did start back in Pesach / Passover) and the equiping the people with the nessesities of their lives (Torah) next we have the fall festivals which bring and end to the picture that God is presenting to us.

There are four important aspects to remember when dealing with each of the seven great festivals of HaShem: All of the festivals are, at the same time, both historical and prophetic. All of the festivals teach about the Mashiach whom is the ONLY hope for Israel. All of the festivals are agricultural in context. All of the festivals teach about your personal relationship with God and how you are to walk (halacha) with Him as you grow in the knowledge of Him, from being a baby believer to a mature believer.

It is important to remember that as an entire unit, the festivals teach and reveal the complete plan of God; however, each festival centers on a particular theme in the plan of God.

The Festival of Sukkot begins on the 15 day of the seven month, five day after Yom Kippur (Day of Atonement). It is quite a drastic transition, from one of the most solemn holidays in our year to one of the most joyous. The Feast of Sukkot completes the sacred festivals of the seventh month. In contrast to the somber tone of Yom Teruah and Yom Kippur, the third feast of the seven month was a time of joy. Israel had passed through the season of repentance and redemption. This festival is sometimes referred to as Zeman Simchateinu, the Season of our Rejoicing. Sukkot lasts for seven days. The day following festival is a separate holiday, Shemini Atzeret (Eighth day of Assembly), but is commonly thought of as part of Sukkot. Sukkot does shadow the Messianic Kingdom where King Messiah will bring peace.

Believers in the Bible around the world eat and sometimes sleep in these succot (succah – singular) for seven days. The temporary nature of these structures signifies both the time the Children of Israel spent wandering in the desert (after their exodus from Mitzrayim / Egypt) as well as a reminder that security is not found in dwellings or material items but in HaShem.

At the end of time (which are now) King Messiah will build the Beit HaMikdash (Temple) once more, and from there teach the whole world the ways of the God of Israel via the Torah given to Moshe 4000 years earlier. And this is what eventually Sukkot represents,  God dwelling with His people, and we having Him as our God. Then the whole world will have peace.

For the earth will be full of the knowledge of the glory of the Lord as the sea is covered by the waters. Habakkuk 2:14

Y te alegrarás en tus fiestas… y estarás verdaderamente alegre

El titulo que le he dado a esta parasha (Ree / Mira / He aquí) acompaña la alegría que me provocan los festivales Bíblicos que se aproximan (si leen en la Biblia las fiestas Bíblicas, nunca son llamados fiestas Judías). El pasaje Bíblico del que extraje este pasuk (porción) para el estudio es Debarim 16:14-15 "וְשָׂמַחְתָּ, בְּחַגֶּךָ… וְהָיִיתָ, אַךְ שָׂמֵחַ… " "V’Samajta B’Jageja… v’hayita aj sameaj / Y te alegrarás en tus fiestas… y estarás verdaderamente alegre."

El Eterno quiere que nos gocemos, no aburrirnos. El quiere que comamos y bebamos, y que no nos torturemos (el ayuno es también recomendado). El quiere enseñarnos por medio de estas fiestas lo que es en verdad vivir en un pie en este mundo (haciendo sus mandamientos) y saboreando el mundo venidero.

¿Legalismo? ¡Ups!, cuando me dicen que estoy siendo legalista, y estoy danzando enfrente del Eterno, después de comer y beber… Cuando después de leer las santas escrituras de Israel, y besar el rollo de Torá, y ver lo bueno que el Eterno hizo, al escogernos de entre muchas naciones y nos dio una ketuba (un contrato matrimonial, es decir la Torá) tan lindo, tan precioso; ¡Su corazón revelado en un escrito! ¡Torá emet natalanu Baruj HaShem bajarbanu! Las intrusiones verdaderas nos a dado, bendito sea El Eterno que nos escogió! tomo mi copa de vino, y bendigo al Eterno… como un oneg (delicia) preparada para la fiesta (ya sea shabat / sábado), o cualquier otro festival y me deleito enfrente del Santo de Israel.

Los festivales Bíblicos; he inclusive todos los preceptos bíblicos fueron dados a nuestro pueblo para su guía, con una constitución propia no hecha por hombres, sino que fue el mismísimo Eterno que la hizo, de un pueblo compuesto de ex-esclavos que salían de un país pagano, lleno de limitaciones (mitzrayim = Egipto; que significa limitaciones)…

Tehilim / Salmos dicen: 19:7 "La Torá de HaShem es perfecta, que convierte el alma; El testimonio de HaShem es fiel, que hace sabio al sencillo. 19:8 Los mitzvot (mandamientos) de HaShem son rectos, que alegran el corazón; El precepto de HaShem es puro, que alumbra los ojos. 19:9 El temor de HaShem es limpio, que permanece para siempre; Los juicios de HaShem son verdad, todos justos."

¡Quien es creyente en El Eterno de Israel y quiere caminar correctamente frente de Bore Olam (creador del mundo)! ¿Por qué decidir por ti mismo, y no seguir sus preceptos? ¡Solo un loco no lo haría! El nos manda gozarnos de una manera muy particular, y si no podemos, no solo estamos NO gozándonos en el gozo en este mundo, sino que  también podríamos no gozarnos en los festivales bíblicos en el reino Mesiánico, donde todos les festivales se gozaran desde Yerushalayim, y su santo Templo, El lugar que El Eterno ha escogido ¡aleluya!

Es cierto que en las fiestas del Eterno hay orden, desde como se danza (hombres con hombres, mujeres con mujeres, por el precepto de ser modesto), hasta como se bebe (no emborracharse), ni comer en exceso (glotonería), pero danzar y cantar con ganas es el nombre del juego,  no te limites, danza, gózate enfrente del Eterno! Los festivales Bíblicos, como el shabbath que fue dado para gozarse…

Al leer esta parasha,  pienso en uno de los mandamientos al respecto de gozarte… ten una fiesta en honor al Eterno… "וְשָׂמַחְתָּ, בְּחַגֶּךָ… וְהָיִיתָ, אַךְ שָׂמֵחַ… " "V’Samajta B’Jageja… v’hayita aj sameaj / Y te alegrarás en tus fiestas… y estarás verdaderamente alegre." Antes del Shabat pon música fuerte, danza ¿Quien dijo que ser Bíblico es ser aburrido? Fe en El Eterno es alegría(en sus tiempos)!

Te recomiendo una cena de Shabat con tu familia, tus amigos, tus vecinos, pon música, danza, come, bebe… Es la fiesta del Eterno… ¡todos están invitados!

¡Shabat Shalom, Queremos al Mashiaj Ya!

http://www.youtube.com/watch?v=GfM9Yg4-Q2M

An Overview of Sukkot’s Traditions and Customs

For forty years, as our ancestors traversed the Sinai Desert prior to their entry into the Holy Land, miraculous "clouds of glory" surrounded and hovered over them, shielding them from the dangers and discomforts of the desert. Ever since, we remember G‑d’s kindness and reaffirm our trust in His providence by dwelling in a sukkah – a hut of temporary construction with a roof-covering of branches – for the duration of the autumn Sukkot festival. For seven days and nights, we eat all our meals in the sukkah – reciting a special blessing – and otherwise regard it as our home.

Sukkot runs from the fifteenth through the twenty-first of Tishrei. The first two days of this festival (in Israel only the first day) are a major holiday, when most forms of work are prohibited. On the preceding nights, women and girls light candles, reciting the appropriate blessings, and we enjoy nightly and daily festive meals, accompanied by the Kiddush.

The remaining days of the festival are Chol Hamoed ("intermediate days"), when most forms of work are permitted. We try to avoid going to work, writing, and certain other activities – many families use this time to enjoy fun family outings.

An Ashkenazic Look at Sephardic Sukkot Customs (What one Reform Jew from Brooklyn learned)

I come from an Ashkenazic family, which means we have an Eastern European Jewish background. Sephardic Jews come from Spain (like Latin America), Portugal, the Mediterranean, North Africa and Iraq. This chart compares the customs our family knew to those of Sephardic Jews who’ve come to North America from Sephardic regions.* Traditions change over time, and also from one community to another. Sephardic customs in North America may differ from those in their countries of origin. Below are some of the colorful customs that we found.

*In this chart, Judeo-Spanish refers to Jews from the Balkan region and the Levant (Eastern Mediterranean region). Spanish and Portuguese refers to Jews from Amsterdam (where many settled following expulsions from Spain and Portugal).

By Rich Robinson

GLOSSARY

Aliyah: a call to come up and recite the blessings over the Torah reading—considered an honor. Hakkafot—“circuits” around the synagogue, when the Torah scrolls are paraded around the sanctuary several times. Singular, hakkafah.

SOURCES

Source for Sephardic customs and for the terminology of the different Sephardic groups: Herbert C. Dobrinsky, A Treasury of Sephardic Laws and Customs: The Ritual Practices of Syrian, Moroccan, Judeo-Spanish and Spanish and Portuguese Jews of North America; rev. ed. Hoboken: Ktav; New York: Yeshiva University Press, 1988. Source for Ashkenazic customs: memories of how I (and most of the Jews for Jesus missionaries I know) grew up!

http://www.youtube.com/watch?v=qsryw6nQ790

HaShem said to Moses, “The tenth day of this seventh month is the Day of Atonement. Hold a sacred assembly and deny yourselves, and present a food offering to HaShem. Do not do any work on that day, because it is the Day of Atonement, when atonement is made for you before HaShem your God. Those who do not deny themselves on that day must be cut off from their people. I will destroy from among their people anyone who does any work on that day. You shall do no work at all. This is to be a lasting ordinance for the generations to come, wherever you live. It is a day of sabbath rest for you, and you must deny yourselves. From the evening of the ninth day of the month until the following evening you are to observe your sabbath.” — Leviticus 23:26-32

The wondrous beauty of teshuva – repentance – which is the essence of Yom Kippur, is that it is entirely within our capacity to achieve. Our sages likewise teach us that God created teshuva even before He created the heavens and the earth, and for that very reason it is hardwired into our spiritual essence. God, indeed, desires that we return unto Him. Like a father, with outstretched arms, beckoning His young child to take his first steps toward him, so too God makes Himself imminently near and approachable, if we but take our first steps toward Him. Part of our return to God involves our making amends with others whom we may have hurt or offended. This is no less important. If we make the effort, God guarantees the result: "May the wicked one abandon his way and the man of iniquity his thoughts; may he return to HaShem and He will show him mercy, and to our God, for He is abundantly forgiving." (Isaiah 55:7)

Although Yom Kippur atones through the work of Yeshua HaMashiach for one’s trespasses and transgressions against God, it does not atone for trespasses and offenses made to other people. In order to be forgiven by God for wronging another person one is required to seek his forgiveness. One is required to seek, confront, and appease anyone who we might have wronged throughout the year.

Also Yom Kippur commemorates the day that forgave the people of Israel for the sin of the Golden Calf. Forty days after hearing say at Mount Sinai: "You shall not have the gods of others in My presence; you shall not make for yourself a graven image," the Israelites committed the cardinal sin of idolatry. Moses spent nearly three months on top of the mountain pleading with for forgiveness, and on the tenth of Tishrei it was finally granted: "I have pardoned, as you have requested."

From that moment on, this date, henceforth known as the Day of Atonement, is annually observed as a commemoration of our special relationship with , a relationship that is strong enough to survive any rocky bumps it might encounter. This is a day when we connect with the very essence of our being, which remains faithful to regardless of our outward behavior.

Yom Kippur is the climax of the Yamim Noraim, the ten Days of Awe that began with Rosh Hashanah, the Feast of Trumpets. These days are considered a time for introspection and teshuvah—repentance, turning from sin, and making restitution—preparation for the Day of Atonement.

And while it is the most solemn day of the year, we are also joyful, confident that will forgive our sins and seal our verdict for a year of life, health, and happiness.

For nearly twenty-five hours – from several minutes before sunset on Tishrei 9 until after nightfall on Tishrei 10 – we "afflict our souls": we abstain from food and drink, do not wash or anoint our bodies, do not wear leather footwear, and abstain from spousal intimacy. We are likened to the angels, who have no physical needs. Instead of focusing on the physical, we spend much of our day in the synagogue, engaged in repentance and prayer.

Preparations

On the day before Yom Kippur, the primary mitzvah is to eat and drink in abundance. Two festive meals are eaten, one earlier in the day, and one just prior to the onset of Yom Kippur. Some of the day’s other observances include requesting and receiving honey cake, in acknowledgement that we are all recipients in ‘s world and in prayerful hope for a sweet year; begging forgiveness from anyone whom we may have wronged during the past year; giving extra charity; and the ceremonial blessing of the children.

Before sunset, women and girls light holiday candles, and everyone makes their way to the synagogue for the Kol Nidrei services.

On Yom Kippur

In the course of Yom Kippur we will hold five prayer services: 1) Maariv, with its solemn Kol Nidrei service, on the eve of Yom Kippur; 2) Shacharit—the morning prayer; 3) Musaf, which includes a detailed account of the Yom Kippur Temple service; 4) Minchah, which includes the reading of the Book of Jonah.

Finally, in the waning hours of the day, we reach the climax of the day: the fifth prayer, the Neilah ("locking") prayer. The gates of Heaven, which were open all day, will now be closed—with us on the inside. During this prayer we have the ability to access the most essential level of our soul. The Holy Ark remains open throughout. The closing Neilah service climaxes in the resounding cries of "Hear O Israel… is one." Then joy erupts in song and dance, followed by a single blast of the shofar, and the proclamation, "Next year in Jerusalem."

In the days when the Temple stood in Jerusalem, the High Priest would pronounce the Divine Name of God, which was otherwise never heard, and the people would prostrate themselves. He would then enter the Holy of Holies. This was the only day when the High Priest could enter this most sacred place to offer sacrifice for the entire community of Israel. Although Messianic Jews have received the eternal atonement through the death and resurrection of Yeshua, and we know our names are written in the Lamb’s Book of Life, we generally fast along with all Israel and find this to be an extremely important time of intercession. Jewish hearts are turned toward God, seeking and contrite during this day as no other time during the year.

How You Can Pray During Yom Kippur:

• Pray for God to draw Jewish hearts to Himself during Yom Kippur, and to reveal Himself to those who are seeking Him. The Bible promises,” You will seek me and find me when you seek me with all your heart” (Jeremiah 29:13) and “I love those who love me, and those who seek me find me” (Proverbs 8:17).
• Pray for Jewish People to develop a “divine discontent”—to cry out to God for more than a yearly covering of sin, that He would grant true atonement that only Messiah can bring.
• Pray for opportunities to share the Messiah with Jewish People who are hurting or have open hearts during this time.
• Pray for divine protection over Israel through Yom Kippur.
• Pray for Israel’s leaders to stand strong against world pressure to divide Jerusalem and the Land of Israel.

After the fast we partake of a festive after-fast meal, making the evening after Yom Kippur a Yom Tov (festival) in its own right. We immediately begin to look forward to the next holiday and its special mitzvah: the construction of the sukkah.

May you and your loved ones be sealed for a good, happy and healthy New Year. May all the good He has in store for all of us begin with the beginning of the year and continue throughout the entire year. Amen

http://www.youtube.com/watch?v=DmBUEFeWzRE

Yom Kippur is probably the most important holiday of the Jewish year. Many Jews who do not observe any other Jewish custom will refrain from work, fast and/or attend synagogue services on this day. Yom Kippur occurs on the 10th day of Tishri. The holiday is instituted at Leviticus 23:26 et seq.

The name "Yom Kippur" means "Day of Atonement," and that pretty much explains what the holiday is. It is a day set aside to "afflict the soul," to atone for the sins of the past year. In Days of Awe, I mentioned the "books" in which God inscribes all of our names. On Yom Kippur, the judgment entered in these books is sealed. This day is, essentially, your last appeal, your last chance to change the judgment, to demonstrate your repentance and make amends.

As I noted in Days of Awe, Yom Kippur atones only for sins between man and God, not for sins against another person. To atone for sins against another person, you must first seek reconciliation with that person, righting the wrongs you committed against them if possible. That must all be done before Yom Kippur.

Yom Kippur is a complete Sabbath; no work can be performed on that day. It is well-known that you are supposed to refrain from eating and drinking (even water) on Yom Kippur. It is a complete, 25-hour fast beginning before sunset on the evening before Yom Kippur and ending after nightfall on the day of Yom Kippur. The Talmud also specifies additional restrictions that are less well-known: washing and bathing, anointing one’s body (with cosmetics, deodorants, etc.), wearing leather shoes (Orthodox Jews routinely wear canvas sneakers under their dress clothes on Yom Kippur), and engaging in sexual relations are all prohibited on Yom Kippur.

As always, any of these restrictions can be lifted where a threat to life or health is involved. In fact, children under the age of nine and women in childbirth (from the time labor begins until three days after birth) are not permitted to fast, even if they want to. Older children and women from the third to the seventh day after childbirth are permitted to fast, but are permitted to break the fast if they feel the need to do so. People with other illnesses should consult a physician and a rabbi for advice.

Most of the holiday is spent in the synagogue, in prayer. In Orthodox synagogues, services begin early in the morning (8 or 9 AM) and continue until about 3 PM. People then usually go home for an afternoon nap and return around 5 or 6 PM for the afternoon and evening services, which continue until nightfall. The services end at nightfall, with the blowing of the tekiah gedolah, a long blast on the shofar.

It is customary to wear white on the holiday, which symbolizes purity and calls to mind the promise that our sins shall be made as white as snow (Yeshayahu / Isaiah 1:18). Some people wear a kittel, the white robe in which the dead are buried.

Yom Kippur Liturgy

The liturgy for Yom Kippur is much more extensive than for any other day of the year. Liturgical changes are so far-reaching that a separate, special prayer book for Yom Kippur and Rosh Hashanah. This prayer book is called the machzor.

The evening service that begins Yom Kippur is commonly known as Kol Nidre, named for the prayer that begins the service. "Kol nidre" means "all vows," and in this prayer, we ask God to annul all personal vows we may make in the next year. It refers only to vows between the person making them and God, such as "If I pass this test, I’ll pray every day for the next 6 months!

This prayer has often been held up by anti-Semites as proof that Jews are untrustworthy (we do not keep our vows), and for this reason the Reform movement removed it from the liturgy for a while. In fact, the reverse is true: we make this prayer because we take vows so seriously that we consider ourselves bound even if we make the vows under duress or in times of stress when we are not thinking straight. This prayer gave comfort to those who were converted to Christianity by torture in various inquisitions, yet felt unable to break their vow to follow Christianity. In recognition of this history, the Reform movement restored this prayer to its liturgy.

There are many additions to the regular liturgy (there would have to be, to get such a long service. Perhaps the most important addition is the confession of the sins of the community, which is inserted into the Shemoneh Esrei (Amidah) prayer. Note that all sins are confessed in the plural (we have done this, we have done that), emphasizing communal responsibility for sins.

There are two basic parts of this confession: Ashamnu, a shorter, more general list (we have been treasonable, we have been aggressive, we have been slanderous…), and Al Cheit, a longer and more specific list (for the sin we sinned before you forcibly or willingly, and for the sin we sinned before you by acting callously…) Frequent petitions for forgiveness are interspersed in these prayers. There’s also a catch-all confession: "Forgive us the breach of positive commands and negative commands, whether or not they involve an act, whether or not they are known to us."

It is interesting to note that these confessions do not specifically address the kinds of ritual sins that some people think are the be-all-and-end-all of Judaism. There is no "for the sin we have sinned before you by eating pork, and for the sin we have sinned against you by driving on Shabbat" (though obviously these are implicitly included in the catch-all). The vast majority of the sins enumerated involve mistreatment of other people, most of them by speech (offensive speech, scoffing, slander, talebearing, and swearing falsely, to name a few). These all come into the category of sin known as "lashon ha-ra" (lit: the evil tongue), which is considered a very serious sin in Judaism.

The concluding service of Yom Kippur, known as Ne’ilah, is one unique to the day. It usually runs about 1 hour long. The ark (a cabinet where the scrolls of the Torah are kept) is kept open throughout this service, thus you must stand throughout the service. There is a tone of desperation in the prayers of this service. The service is sometimes referred to as the closing of the gates; think of it as the "last chance" to get in a good word before the holiday ends. The service ends with a very long blast of the shofar. After Yom Kippur, one should begin preparing for the next holiday, Sukkot, which begins five days later.

http://www.youtube.com/watch?v=Oj8xKZKVZ0k

Yom Kippur, also known as the Day of Atonement, is the most solemn and important of the Jewish holidays. Its central themes are atonement and repentance. `

Yom Kippur is a complete Sabbath; no work can be performed on that day.

The people of Israel traditionally observe this holy day with a 25-hour period of fasting and intensive prayer, often spending most of the day in synagogue services. Yom Kippur is the tenth day of Tishrei. According to Jewish tradition, God inscribes each person’s fate for the coming year into a "book" on Rosh Hashanah and waits until Yom Kippur to "seal" the verdict. During the Days of Awe, a Jew tries to amend his or her behavior and seek forgiveness for wrongs done against Judge of the whole world, eg: God (bein adam leMakom) and against other human beings (bein adam lechavero). The evening and day of Yom Kippur are set aside for public and private petitions and confessions of guilt (Vidui).

About Vidui: In Judaism, confession (Hebrew וידוי, Viddui) is a step in the process of atonement during which a Jew admits to committing a sin before God. In sins between a Jew and God, the confession must be done without others present (The Talmud calls confession in front of another a show of disrespect). On the other hand, confession pertaining to sins done to another Jew are permitted to be done publicly, and in fact Maimonides calls such confession "immensely praiseworthy".

The Torah says: Vayikra / Leviticus 23:27 decrees that Yom Kippur is a strict day of rest and of fasting. "…In the seventh month, on the tenth day of the month, you shall afflict your souls, and you shall not do any work … For on that day he shall provide atonement for you to cleanse you from all your sins before HaShem."

Customs For Erev Yom Kippur

• Traditionally, "all who eat on the ninth are considered to have fasted on the ninth and the tenth." It is thus a mitzvah to eat and drink Erev Yom Kippur.
• It is customary to give increased charity on Erev Yom Kippur as charity helps to repeal any evil decrees.
• Sins committed against another person cannot be atoned for until one has first sought forgiveness from the person he/she has wronged. (Even the great day of Yom Kippur or death cannot atone for sins against fellow man.)
• It is customary to go visit (or call) friends, family, associates and any person whom one may have somehow wronged or spoken ill of in the past year and ask forgiveness. For example, any stolen objects must be returned to their rightful owners.
• It is a mitzvah to immerse oneself in a mikvah (ritual bath) on Erev Yom Kippur. This symbolizes a person’s rebirth associated with the doing of Teshuvah, return.
• It is customary to wear white on Yom Kippur. This is symbolic of the angels and of spiritual purity. Many married men wear a kitel, which is also worn upon burial (and by many men at their wedding) as a reminder of the day of death and repentance.
• Though not usually worn at night – the talit (prayer shawl) is worn for Kol Nidre, is kept on for the entire evening service, and is left unfolded at the synagogue to be adorned again the next morning.

Total abstention from food and drink usually begins 30 minutes before sundown, and ends after nightfall the following day. Although the fast is required of all healthy adults, it is waived in the case of certain medical conditions.

Virtually all Jewish holidays involve a ritual feast, but since Yom Kippur involves fasting, Jewish law requires one to eat a and festive meal on the afternoon before Yom Kippur, after the Mincha afternoon prayer. Wearing white clothing, for men a Kittel, is traditional to symbolize one’s purity on this day. Many Orthodox men immerse themselves in a mikvah on the day before Yom Kippur.

After Yom Kippur ends, we are required to recite or hear Havdalah over wine before we are allowed to eat anything (Kasher). The Havdalah service declares the separation between the holy and mundane days, and Yom Kippur is the holiest day of the year.

Although Yom Kippur is a serious time, there is an undercurrent of joyful hope. We believe that HaShem will accept our sincere repentance and forgive us for our sins, allowing us to build a relationship of love and trust with Him again. The day ends with a shofar blast and singing of “Next Year in Jerusalem” usually accompanied by singing and dancing.

After Yom Kippur, one should begin preparing for the next holiday, Sukkot, which begins five days later.

Yom Kippur, or “The Day of Atonement” is a day to atone, or seek forgiveness for sins between man/women and God.(not however for sins made between men/women.) It is the 10th and final day of “The Days of Repentance”, or more commonly known as “The High Holy Days”, Which begins with Rosh Hashanah. Yom Kippur is considered a full Sabbath and work is not done on this day. Also, it is a day of fasting, where traditionally nothing is to pass your lips. The fast begins at sunset on the eve of Yom Kippur, and ends at sunset on yom Kippur. (of course these restrictions do not apply in a case of life or death). Much of the day is place of worship where special Yom Kippur services are held. It is a 24 – 25 hour period of fasting and prayer.

When Ribbi Yohanan Ben Zakkai became ill before leaving this world, his disciples came to visit him. Upon seeing them he began to cry. They asked him why he was crying and he replied:

If I were made to stand before a king who was of flesh and blood, one who will be in the grave tomorrow, whose anger is not everlasting and who cannot imprison me forever or cause me an eternal death — one whom I could appease with words or money — I would still be crying.

Now that I am going to face the Melekh Malkhei Hammelakhim, the King of Kings, the Holy One Blessed Be He: if He imprisons me – it is forever, if He causes death to come upon me - it is eternal. And I can not appease Him with words or a bribe. In addition, there are two paths in front of me, one that leads to Gan ‘Eden (Heaven), and one to Gehinnam (hell). I do not know to which path I will be lead. How can I not cry?

It is precisely about this Ribbi Yohanan Ben Zakkai that it was said that if the whole sky would turn into paper, the trees into pens and the oceans into ink, it would not be sufficient to write his great wisdom. If he was so scared of the day of death, what does it mean for the rest of us?

No one knows when we will be called for judgement. We pray for long, healthy and happy lives, but it could happen at any time. We should do Teshuva (repentance) while the candle is still burning. Once the flame is extinguished Teshuva can no longer be made.

Teshuva requires several elements including prayer and charity. Hakham Yoseph Hayyim, a’"h, asks why the Torah stresses the fast more than any other aspect. As it says: "Ta’anu Eth Nafshothekhem". One of the many answers that he gives is that fasting involves the entire body. The other elements do not. For example, Giving charity is completely external to the body. Widdui (confession) is done through the mouth, and so on. The Tiqqun (rectification) that is made through the fast, affects our 248 limbs and 365 sinews, which comprise our entire body.

Customs and Halakha

The ‘Aqedah of Yishaq Abinu took place on the tenth of Tashri at Minha time – which is Minha time of Yom Kippur, as is written: "And the tenth day of this seventh month shall be a holy convocation to you and you shall afflict your souls – no manner of work shall you do." (Numbers 29,7).

For this reason, it is of great importance to read the portion of the ”Aqedah at the commencement of the Minha prayer on the day of Yom Kippur. In Imrei Sasson it is written that whoever reads the ”Aqedah with great intent, to serve his Creator as did Yishaq Abinu, will have all his sins forgiven.

On ‘Ereb Yom Kippur we prepare ourselves for the awe-filled day ahead of us. The following are some of the preparations:

•   If possible, we should eat twice the amount of food we normally would on one day.
•   It is good to eat fish in the morning.
•   Both men and women go to the Miqweh.
•   Hattarath Nedarim is made.
•   Forgiveness is asked of one’s parents, teachers, spouse and acquaintances.

On Yom Kippur, eating and drinking, bathing, anointing, wearing (leather) shoes and marital relations are prohibited.

The wearing of white clothes is again prescribed for Yom Kippur and Sepharadim should make every effort to adhere to this. We are filled with faith and confidence that, through His abundant mercy, our repentance will be accepted and we will come out of this day clean and pure like angels. Many Ashkenazim have the Minhagh of wearing a white shroud (as a reminder of the day of death) over their regular clothes. Sepharadim do not have this custom.

The evening services start before sunset so that the Berakha on the Tzitzit may be pronounced. In addition, the Kol Nidre service must be recited before sunset, as the absolution of vows cannot take place after that time.

Kol Nidre only annuls vows (which for reasons out of one’s control one was unable to keep) between man and God and not man and his neighbor. Similarly, Yom Kippur is atonement for sins between man and his Creator only. As such, prior to Kol Nidre, the Hazzan should ask the congregation to forgive one another, to which all reply "Mahalnu", ("We have forgiven").

The Halakhot (Laws) connected with Yom Kippur are many and far too numerous to be mentioned here. One who has questions concerning this awesome day and the fast itself should consult a Hakham (wise Rabbi).

The entire day should be spent in prayer and repentance. The prayers that one utters should be said with understanding and one who is unable to do so should, at least, recite them in a tearful voice.

At the conclusion of the fast, after the blowings of the Shofar, ‘Arbith should be prayed carefully and slowly. Every effort must be made not to rush it (in order to get home and eat) and make this the first sin after our cries and supplications for forgiveness.

Many communities recite Birkath Hallebanah (the blessing for the moon) prior to Yom Kippur and not after the fast. There are several reasons for this: one of them being the tendency of some congregations to rush it in order to get home. In addition, Birkath Hallebanah should be recited after one has tasted some food.

As Yom Kippur comes upon us, may it be a meaningful experience, and a useful fast. Gmar Hatimah Tova (May you be sealed for a good year).

http://www.youtube.com/watch?v=tk2eCp4DC0U