The High Holiday Period

The two days of Rosh Hashanah usher in the Ten Days of Repentance (Aseret Yemei Teshuvah), also known as the Days of Awe (Yamim Noraim), which culminate in the major fast day of Yom Kippur, the Day of Atonement. The Days of Awe represent the climax of a longer process. Starting at the beginning of the previous month, called Elul, the shofar is traditionally sounded at the conclusion of the morning service. A ram’s horn that makes a trumpet-like sound, the shofar is intended as a wake-up call to prepare for the Tishrei holidays. One week before Rosh Hashanah, special petitionary prayers called Selichot are added to the ritual. Rosh Hashanah itself is also known as Yom Hadin or the Day of Judgment, on which God opens the Books of Life and Death, which are then sealed on Yom Kippur.

Rosh Hashanah History

The origins of Rosh Hashanah may be sought in a royal enthronement ritual from biblical times, though the Bible itself never mentions the “New Year” or “Day of Judgment” aspects of the holiday. Even though Rosh Hashanah falls in the seventh month, later rabbinic tradition decided to designate it the beginning of the year. Although the origin of this tradition may have been adopted from the Babylonians, the rabbis imbued it with Jewish significance as the anniversary of the day on which the world was created, or of the day on which humanity was created. Another explanation can be found in the significance of Tishrei as the seventh month, hence the Sabbath of the year.

Celebrating Rosh Hashanah At Home

The challah (traditional bread) that is eaten for the Rosh Hashanah season is round, symbolizing the eternal cycle of life. The challah is traditionally dipped in honey, symbolizing the hopes for a sweet New Year. The same is done with apples, which are made even sweeter with the addition of honey. Some people avoid eating nuts at this time, since according to a somewhat convoluted gematria (mystical numerical interpretation) the Hebrew words for nut (egoz) and sin (het) have the same numerical value.

Rosh Hashanah Liturgy

The prayer book for the High Holidays is called the Mahzor. Three unique sets of prayers are added to the morning service during Rosh Hashanah. These are known as Malkhuyot, which address the sovereignty of God, Zikhronot, which present God as the one who remembers past deeds, and Shofarot, in which we stand in nervous anticipation of the future.

Each of these sections culminates in the blasts of the shofar, the most potent symbol of the holiday. The shofar is alluded to in the most memorable Torah reading for the holiday, the Akedah or Binding of Isaac (Genesis 22). The story and the shofar serve as reminders of the covenant between God and the people of Israel, carrying with them the message of sacrifice, hope, and continuity. Among the popular traditions associated with the holiday is a ceremony performed on the afternoon of the first day of Rosh Hashanah called Tashlich, when people throw crumbs or pieces of bread, symbolizing their sins, into flowing water.

Rosh Hashanah’s Theology and Themes

This is the time of year during which we are to atone for both our individual — and on Yom Kippur, our communal — sins committed over the course of the previous year, before God literally closes the books on us and inscribes our fates for the coming year. God’s rule over humanity and our need to serve God are stressed time and again over the course of the holiday.

Want to learn more about the High Holidays? Sign up for a special High Holiday prep email series.

The post Rosh Hashanah 101 appeared first on My Jewish Learning.

This guide provides a list of free options for streaming services online in all U.S. time zones. Because strict holiday observance precludes using electricity and computers on Yom Kippur, not many Orthodox synagogues are listed here.

East Coast (Eastern Daylight Time)

Adas Israel (Conservative)

Adas Israel, located in Washington, D.C., was founded in 1869. It is “socially-conscious, and aspires to celebrate Conservative Judaism at its creative best.” Led by Rabbi Lauren Holtzblatt and Rabbi Aaron Alexander. All High Holiday services will be streamed on their webpage.

B’nai Jeshurun (Unaffliated)

B’nai Jeshurun is a nearly 200-year-old unaffiliated synagogue located in New York City. They bring together a multi-generational community in prayer, music, learning, joyful celebration, and activism. They will be streaming all High Holiday services.

Central Synagogue (Reform)

This 2,600-member congregation is one of the largest synagogues in North America. The synagogue streams its High Holidays services free on its website and on its Facebook page.

Park Avenue Synagogue (Conservative)

This 1,650-family Manhattan congregation’s vision includes practicing “a Judaism filled with love, literacy, reverence, compassion, and joy” and striving “to make our ancient tradition compelling and welcoming to contemporary Jewry and to serve as a light unto our fellow Jews and the nations.” Led by Rabbi Elliot Cosgrove. More High Holiday information and full services schedule here.

Temple Emanu-El (Reform)

Founded in 1845, Emanu-El was New York City’s first Reform congregation. Led by Rabbi Joshua Davidson. Full holiday schedule available here.

Stephen Wise Free Synagogue (Reform)

This century-old Reform synagogue on the Upper West Side of Manhattan is led by Rabbi Ammiel Hirsch. Full holiday schedule available here.

Temple Beth El (Reform)

Temple Beth El of Boca Raton was founded in 1967. They will be livestreaming High Holiday services on their website.

Beth Adam (Humanistic)

Located near Cincinnati, Ohio, Congregation Beth Adam is a humanistic synagogue that streams High Holiday services on their website.

Midwest (Central Daylight Time)

Congregation Temple Israel (Reform)

Congregation Temple Israel in St. Louis, MO, strives to be a holy community through worship that is participatory, joyful, musical, and inter-generational. All High Holiday services will be streamed live on their website and YouTube page. 

Temple Beth-El San Antonio (Reform)

High Holiday services for this historic Texas congregation are broadcast on their website; Shabbat services are also regularly broadcast and archived on the streaming site. Led by Rabbi Mara Nathan, an associate rabbi and a cantor. See the full High Holiday service schedule here.

Mount Zion Temple (Reform)

Mount Temple is located in St. Paul, Minnesota. The High Holiday services will be streamed on their website.

Congregation Bene Shalom (Non-Denominational)

Bene Shalom, in Skokie Illinois, was founded in 1948 by deaf Jews. All services are ASL interpreted. The schedule and Zoom links for High Holiday services can be found on their website.

Shir Chadash (Conservative)

Shir Chadash is a Conservative Congregation serving the Greater New Orleans, Louisiana area. Information for how to join Yom Kippur services via Zoom can be found on their website.

Congregation Shaare Emeth (Reform)

Congregation Shaare Emeth, in St. Louis, seeks to be a compassionate and inclusive community that makes Judaism relevant, meaningful and joyful. They are streaming Yom Kippur services on their website.

West Coast (Pacific Daylight Time)

Ikar (Unaffiliated)

This Los Angeles community led by Rabbi Sharon Brous aims “to reanimate Jewish life, to reengage text and tradition not only so that we find personal meaning and connection, but also to help us decipher what it means to be a human being in the world today.”

Congregation Beth Israel (Reform)

An historic center of Jewish life in San Diego, Congregation Beth Israel offers “a warm welcome and a nurturing home to all who seek a meaningful and enduring connection to Judaism.” Services led by Rabbi Jason Nevarez, Rabbi Cantor Arlene Bernstein, and Rabbi Jeremy Gimbel. They will be streaming services on their YouTube channel.

Congregation Shir Hadash (Reform)

Located in Los Gatos, California, Shir Hadash describes itself as “an evolving, vibrant, growing Reform Jewish congregation dedicated to providing a sense of community for its members as well as opportunities for spiritual growth and developing a strong Jewish identity.” It is led by Rabbi PJ Schwartz and Cantor Devorah Felder-Levy.

Or Hamidbar (Unaffiliated)

Or Hamidbar, located in the California desert, is led by Rabbi David Lazar. High Holiday services will be streamed via Facebook Live.

Stephen Wise Temple (Reform)

Located in Los Angeles, CA, Stephen Wise Temple is a community that “makes meaning, and changes the world.” They will be streaming all of their High Holiday services via Zoom, Facebook and YouTube.

Keeping it Sacred (Unaffiliated)

Keeping it Sacred is a center for exploration of Jewish texts, ritual, and customs, led by Rabbi Heather Miller. Registration required.

Congregation Ner Tamid (Reform)

Based in Las Vegas, Nevada, Congregation Ner Tamid fosters a warm, caring and inclusive environment for a diverse community, including individuals, couples, and families of all types. They are streaming services on their YouTube page.

Temple Emanuel, Beverly Hills (Reform)

Temple Emanuel in Beverly Hills believes in the power of connection, community, and commitment to our Jewish identity. They are streaming Yom Kippur services on their website.

Temple Bat Yahm, Orange County (Reform)

We are a center for Jewish life in Orange County, CA, a home away from home where you and your loved ones can share with us in the life-long Jewish journey of learning and discovery. They are streaming Yom Kippur services on their website.

International

Emanuel Synagogue (Sydney, Australia)

This “dynamic, pluralist Jewish congregation committed to Jewish tradition, creating community and celebrating diversity” will stream all their High Holidays services.

West London Synagogue

This “lively, active, inclusive community of progressive Jews” will stream all their High Holidays service on their website.

The post Where to Stream Yom Kippur Services for Free appeared first on My Jewish Learning.

In 2020, for most, High Holiday services were not experienced at synagogue but at home. The virtual model creates both challenges and opportunities for how to observe and celebrate. Holidays that previously required of us simply to show up at a certain time and place now ask for a bit more.

If you’re attending High Holiday services over Zoom, here are seven suggestions to help you get the most out of this virtual holiday experience.

1. Wear Holiday Clothing

It may be tempting to stay in pajamas, but it’s a good idea to dress in a way that will help you feel that the day is special. While the spirit of the holiday does not lay in our clothing, outer garments can have an impact on our inner experience. Some people have a tradition to wear a new shirt on Rosh Hashanah, and a kittel on Yom Kippur. Even if your computer’s camera is turned off and no one else will see what you’re wearing, you will feel the difference. 

2. Create a Beautiful Space Around Your Screen

Set up your space in a different way than your typical work-at-home station. If you normally sit in your office for work-related or Zoom learning sessions, sit in your living room. If you live in a studio apartment, put your screen somewhere else in the space, or flip it in the other direction. Giving yourself a different background can make for a different experience. Try to create a miniature sanctuary in your own home: Clean the space, hang a tapestry, put clutter in a drawer.

3. Stream Video on a Large Screen

If possible, stream services on a larger screen. Investigate what kind of cord is needed to connect your computer to your television, so that you won’t have to be so close to your computer screen. This will allow more space for your prayer experience. If you don’t have a television screen, close all other browsers on the device you’ll be using. Either way, create a small “worship space” at a distance from the screen.

4. Buy or Print a Mahzor

Try to buy or print the mahzor, or holiday prayer book, that will be used in the service. A printed book or pamphlet will add texture to your experience. Plus, If you have a hard copy, you won’t need to minimize or split screens while you watch a prayer service. Alternatively, set up two screens: one for the text of the machzor, and one for the service itself. (Check out My Jewish Learning’s guide to buying a mahzor here.)

5. Choose a Single Service

While it may be tempting to synagogue-hop, or wonder if there’s something better on another “channel,” it is better to choose one service ahead of time that you can commit to on the holiday. Or, if you do feel the need to switch, switch early, not often. Being fully present in one virtual space can add to a sense of being part of a community, even if that community is virtual or temporary. Staying with one service gives the day form and rhythm, offering a more integrated experience.

6. Participate

Participating can take many forms, but you’ll feel the difference between being an active participant and a passive spectator. Chant along, hum along, sway along, say the words, read the translation. Bow, stand and sit if you are able. Even if you can’t hear, see, or touch the other participants, you become part of a virtual congregation when you bring your full self to the service.

7. Make It Holy, However You Can

All of these suggestions are based on the premise that we, as participants in the service, can take active steps to co-create both sacred space and sacred time. By doing this, we distinguish the holidays from other days, just as Shabbat is distinguished as holy (kodesh), from the other days of the week which are profane (chol). This Rosh Hashanah and Yom Kippur, more than ever before, you have the opportunity to create an atmosphere in your home – a makeshift Temple – that can highlight the holiness of the days. Making your space and this unique moment in time holy, however you see fit, will add a new dimension to your holiday observance. 

How are you spending the High Holidays this year? Share your plans, suggestions, and questions in My Jewish Learning’s vibrant Facebook discussion group, Let’s Talk Jewish Holidays.

The post High Holiday Zoom Services: How to Get the Most out of Them appeared first on My Jewish Learning.

Before lighting candles on Yom Kippur, make sure you and your family is fed and dressed and ready for the holiday. Once the candles are lit, your fast has begun. Many people also bless their children before lighting the candles. 

For Yom Kippur, it is traditional to light two holiday candles, just like Shabbat. Many people who have lost a parent first light a yahrzheit candle in that parent’s memory. The two holiday candles burn down in a few hours, but the yahrzheit candle should burn through the entire 25 hours of the holiday.

Blessing for lighting candles*

 בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ לְהַדְלִיק נֵר שֶׁל (שַׁבָּת וְשֶׁל) יוֹם הַכִּפּוּרִים

Baruch ata adonai eloheinu melech ha-olam asher kiddishanu b’mitzvotav v’tzivanu l’hadlik ner shel (shabbat v’shel) yom ha-kippurim.

Blessed are you, Lord our God, Ruler of the Universe who has sanctified us with his commandments and commanded us to light the (Shabbat and) Yom Kippur candles.

*Include the words in parentheses only when Yom Kippur begins on Friday night and therefore coincides with Shabbat.

Shehechiyanu

After lighting candles, it is traditional to recite the prayer for reaching milestones:

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמָן הַזֶּה

Baruch ata adonai eloheinu melech ha-olam shehechiyanu v’kiyimanu v’higiyanu la-zman ha-zeh.

Blessed are you, Lord our God, Ruler of the Universe who has kept us alive, sustained us, and allowed us to reach this moment.

The post Candle-Lighting Blessings for Yom Kippur appeared first on My Jewish Learning.

When the Temple was destroyed, the people were thrown into exile. Jerusalem became a war zone and its people became refugees, forced to risk their lives to escape violence, famine, and devastation. The suffering was tremendous — “like deer, not finding a place to graze, walking without strength before a pursuer,” in the words of the Book of Lamentations.

The author(s) of Lamentations (Eicha in Hebrew), the biblical text traditionally read on Tisha B’Av, believed that what happened to the Jewish people was the result of divine judgment. But even though the book sounds like it’s about God punishing us, it’s not really a theodicy — that is, a justification of God’s actions. The question our ancestors faced was not whether the disaster could be reconciled with God’s goodness. Rather, the question was whether God still cared about them.

Choosing a God that cared enough to punish them was better than choosing a God that didn’t care at all. But the anxiety that maybe God doesn’t care is also woven throughout Eicha. In every chapter, the poet beseeches God to pay attention Lamentations 1:9 Lamentations 2:20, and in the very last verse, the poet wonders if God has rejected us forever.

This idea that exile and homelessness were punishment for our sins seems alien to many modern Jews. But the ancients were not as far from us as we think. In Eicha itself, most of the chapters describe the punishment God inflicted as excessive and abusive. Only in chapter 3 is Zion’s destruction consistently described as fair and just.

The real perspective of Eicha is summed up in verse 2:13: “What can I compare to you, daughter Jerusalem, that I may comfort you?” What images, what words, will help people bear the memory of tragedy? The poet is willing to say anything that will enable the people to find meaning and hope in the face of exile.

There is another way to understand the destruction of Jerusalem and the dispersion of its people. According to the prophet Jeremiah, the traditional author of Eicha, the reason for the Babylonian exile was that the people did not let the land rest every seven years, as is biblically mandated Chronicles II 36:21. Since 490 years had passed without a sabbatical year, Israel had to go into exile for 70 years — one year for each sabbatical that was missed.

The Torah teaches that God will take the side of the land against the people if forced to, and that the land will “enjoy her Sabbaths” Leviticus 26:34 — even if that means the people are exiled or wiped out. What has intrinsic value is not humanity, but humanity’s potential to do justice.

The Torah outlines six curses for not observing the sabbatical year, which describe how the relationship between the people and the land unravels. Two curses involve children being eaten – by wild animals Leviticus 26:22, then by their own parents Leviticus 26:29. That image is repeated in Eicha — Lamentations 2:20, 4:10 — and it is the main connection between Eicha and Leviticus. But the idea that the destruction of Jerusalem came about because of how the Jewish people treated the land is not found in Eicha, where identification of the land with the people is total. Instead, Jerusalem’s downfall results only from the moral downfall in relationships between human beings.

In Jeremiah too, the fate of Jerusalem is sealed only after the rich, who briefly set their slaves free, re-enslave them when it looks like the danger has passed Jeremiah 34. The overall message of these texts is that how we treat the stranger (the refugee, the foreigner, the convert) and the poor determines whether we have the right to remain in the land.

Even though most people are uncomfortable with the idea of divine retribution, in an age when our ecological “sins” are coming home to roost, the connection between disaster and divine retribution is not so farfetched. And since Creation is also compared to the sacred Temple in the Midrash, it is natural to connect the story of the Temple’s destruction with the destruction of the earth and the sixth mass extinction initiated by human action.

But there is a very big difference: When the Jerusalem Temple was destroyed, there were other lands for the refugees to flee to. If we destroy the Temple that is the Earth, there will be no place untouched by tragedy.

As climate change puts more pressure on our ecosystems and our social systems, more and more people will become refugees like our ancestors, forced to flee areas no longer capable of sustaining human habitation. And for those fortunate enough not to live in such places, we will need all the spiritual resources we can muster to stay open to the humanity of the refugee and the stranger, while also taking care of our own communities.

All of these issues can become intertwined with the experience of Eicha and the story of Jerusalem’s destruction. Reading Eicha is an invitation to remember what it means to be a refugee, and to think about how we can move towards justice for all people, for all species, and for the land herself.

All translations are taken from Eikhah/Laments, Rabbi David Seidenberg’s original translation of the Book of Lamentations. Laments is designed to connect the reader on the most visceral level to the text and also includes more discussion. Laments can be downloaded here.

The post Why Tisha B’Av is Not Really About Mourning appeared first on My Jewish Learning.

1. It’s traditional to eat a fruit you haven’t eaten for a long time on the second night of Rosh Hashanah.

This tasty custom is often observed by eating a pomegranate, a fruit rich in symbolism (and nutrients). It developed as a technical solution to a legal difficulty surrounding the recitation of the Shehechiyanu blessing on the second day of the holiday. Use it as an excuse to scout out the “exotic fruit” section of your grocery store’s produce department.

2. Apples and honey (and pomegranates) aren’t the only symbolic foods traditionally enjoyed on Rosh Hashanah.

Other foods traditionally eaten

to symbolize wishes for prosperity and health in the new year include dates, string beans, beets, pumpkins, leeks — and even fish heads. Sephardic and Mizrahi Jews often hold Rosh Hashanah seders in which a blessing is said for each food and they are eaten in a set order. If you want to try this but are a vegetarian or just grossed out by fish heads, consider using gummy fish or fish-shaped crackers instead

3. Rosh Hashanah liturgy has inspired at least two rock songs.

Avinu Malkeinu

, the prayer that means “Our Father, Our King,” inspired Mogwai, a Scottish post-rock-trio, to write a 20-minute epic song “My Father, My King.” The song, which borrows the prayer’s traditional melody, is alternately soft and beautiful and loud and raging. More famously, Leonard Cohen’s “Who By Fire” draws on the Unetanah Tokef, which many consider the most important prayer in the High Holiday liturgy.

4. Tens of thousands of Hasidic Jews make a pilgrimage to Ukraine for an annual Rosh Hashanah gathering known as a “kibbutz.”

This lively gathering, which dates back to the early 19th century (and has nothing to do with the Israeli kibbutz movement), takes place in Uman, the town where Nachman of Breslov, founder of the Breslover Hasidic sect and great-grandson of the Baal Shem Tov, was buried. Nachman believed Rosh Hashanah was the most important holiday, hence the timing of the pilgrimage.

5. It is traditional to fast on the day after Rosh Hashanah.

The Fast of Gedaliah

is not a cleanse for those who overindulged at holiday meals, but a day set aside to commemorate the assassination of Gedaliah, the Babylonian-appointed official charged with administering the Jewish population remaining in Judea following the destruction of the Temple in 586 B.C.E. Unlike Yom Kippur, which comes just a few days later, this fast lasts only from sunrise to sundown.

6. Rosh Hashanah is one of four Jewish new years.

It might be the best known of them all, but Rosh Hashanah is not the only Jewish new year. According to the Mishnah, there are three others. The first of Nisan, the springtime month when Passover falls, is the beginning of the year, according to the Book of Exodus. Jewish tradition also marks Tu Bishvat (the 15th day of the Hebrew month of Shevat) as the new year for trees and the first of Elul (usually in August) as the new year for the tithing of animals.

7. American Jews used to exchange telegrams for Rosh Hashanah. A LOT of them.

In 1927

, the Western Union Telegraph Company reported that Jewish people sent telegrams of congratulations and well-wishing much more frequently than members of any other group. In particular, they exchanged thousands of messages for Rosh Hashanah. “So great has the volume of this traffic become that the Western Union has instituted a special service similar to those for Thanksgiving, Christmas and Easter,” JTA wrote. “This special service, started in 1925, showed a 30 percent increase in 1926.”

8. Rosh Hashanah was not always the Jewish New Year.

In the Torah, the beginning of the year was clearly set at the beginning of the month of Nisan, in the spring. However, sometime between the giving of the Torah and the codification of the Mishnah, Rosh Hashanah became the primary new year. The reasons are unclear, although some scholars theorize that it was because neighboring peoples in the ancient Near East celebrated their new years at this time.

9. The shofar, the traditional ram’s horn blown on Rosh Hashanah, is stinky.

You have to get close to one to notice, but a common complaint is that these horns smell bad. According to online vendor The Shofar Man, all kosher shofars have a bit of a scent because they come from a dead animal. To mitigate the odor, he suggests applying a sealant to the inside of the shofar. Believe it or not, several competing products are marketed exclusively for the purpose of removing or neutralizing shofar smells. We can’t vouch for any of them, but perhaps if they don’t work for your shofar, you could use them for your bathroom or car.

Happy New Year!

Want to learn more about the High Holidays? Sign up for a special High Holiday prep email series.

The post 9 Things You Didn’t Know About Rosh Hashanah appeared first on My Jewish Learning.

What’s Yom Kippur about exactly?

Yom Kippur is the Day of Atonement, when we ask forgiveness for the wrongs we have committed over the past year. Jewish tradition believes that on this day God places a seal upon the divine decrees affecting each person for the coming year. Traditionally, Jews fast on this somber day and also refrain from other bodily pleasures.

How long does Yom Kippur last?

Yom Kippur, which falls 10 days after Rosh Hashanah, lasts one day. It begins at sundown and concludes at sundown the following day. The fast itself lasts 25 hours.

Do I have to be a synagogue member to go to Kol Nidre or other Yom Kippur services?

No, although most synagogues require you to purchase High Holiday tickets in advance. If the cost is prohibitive, you can sometimes request a lower rate. In addition, many synagogues do not require tickets for their Yom Kippur afternoon services. A number of congregations and other Jewish institutions offer free services for the entire holiday, but you may need to do a little research to find them. Some suggestions to get you started are listed here.

Where can I find a live stream of Kol Nidre and other Yom Kippur services on the Internet?

While traditional Jews do not use technology on Yom Kippur, a growing number of non-Orthodox congregations are broadcasting Yom Kippur and other holiday services online. Many also broadcast Shabbat services and make previous services available for streaming anytime on their website or YouTube channel. Learn more about streaming High Holiday services here.

Why do people fast on Yom Kippur?

Yom Kippur is the day on which we are instructed to divorce ourselves as completely as humanly possible from the mundane world in order to devote ourselves with all our hearts and minds to our relationship with the divine. Fasting is the most widespread manifestation of this devotion. Other examples include: refraining from washing, sexual relations, and the wearing of leather (a sign of luxury in earlier times).

Do children have to fast? Is anyone exempt from fasting? Can I at least drink water?

Traditionally, Jews are not required to fast until they reach bar/bat mitzvah age (12 or 13), and children under the age of 9 are not allowed to fast. People for whom fasting is a health risk, along with pregnant and nursing women, are also exempt. The fast includes abstaining from water, but, again, only if doing so does not pose a health risk. Find tips on fasting without jeopardizing your health here.

I heard it’s OK to wear sneakers to services. Is that really true?

Yes, many Jews wear sneakers, or white athletic shoes, on Yom Kippur. That’s because of a desire to avoid leather (a sign of luxury in early times) and the tradition of wearing white, as a symbol of purity.

What prayers are unique to Yom Kippur?

The evening of Yom Kippur begins with Kol Nidrei, a prayer that is repeated three times and asks that all vows and oaths that we have made throughout the year be forgiven so we can start the new year with a clean slate. Another major prayer is the Viddui, or confession, which includes Ashamnu and Al-Chet, prayers which list all the sins individuals in the community have committed.

What parts of the Torah are read on Yom Kippur?

On Yom Kippur, congregations traditionally read a passage from Leviticus about the sacrificing of a goat (the origin of the term scapegoat). The Reform movement has replaced that reading with one from Deuteronomy about the human freedom to make moral choices. In addition to these readings from the Torah (the five books of Moses), on the afternoon of Yom Kippur it is customary to read the Book of Jonah, from the Prophets section of the Bible.

What’s this I keep hearing about the Yom Kippur breakfast? I thought people skipped breakfast on Yom Kippur.

A break-fast is an informal meal in the evening, after the Yom Kippur fast has ended. In the United States, break-fasts tend to resemble morning breakfast (or at least brunch) in that they tend to be dairy (rather than meat) and include bagels, cream cheese, smoked fish, salads and sandwich fillings like cheese, tuna salad and egg salad. Find some recommended recipes here.

How do I greet people on and before Yom Kippur? And are there any special words or phrases I need to know?

You can say, “Have an easy fast” or “gmar chatima tova” (may you be inscribed for a good year.) It’s also acceptable to say “shana tova” (happy new year). As for other words and phrases for the holiday, check out our glossary for Yom Kippur. (We also have ones for Rosh Hashanah and Sukkot, as well as other major holidays.)

Want to learn more about the High Holidays? Sign up for a special High Holiday prep email series.

The post Yom Kippur FAQ: All About the Day of Atonement appeared first on My Jewish Learning.

What is Rosh Hashanah about exactly?

Rosh Hashanah (the Jewish New Year) is simultaneously a time of great celebration and subtle trepidation. It is a day to celebrate our creation, but also a day of accounting and judgment for our actions. On Rosh Hashanah, we relate to God as the ultimate judge. The symbolic Book of Life is opened and we become advocates for our personal inscription in it. We review the choices we have made over the past year, our actions and our intentions, as we attempt to honestly evaluate ourselves. You may want to consult this list of questions to help in your introspection.

What is a shofar?

A shofar is a ram’s horn that is blown like a trumpet during the Jewish month of Elul that leads up to Rosh Hashanah, at Rosh Hashanah services and at the end of Yom Kippur. The four sounds of the shofar – tekiah, shevarim, teruah and tekiah gedolah – remind many people of a crying voice. Hearing the shofar’s call is a reminder for us to look inward and repent for the sins of the past year.

What traditional foods are served? Are any foods forbidden? And what’s the reason for those round challah loaves?

Traditionally Jews eat sweet foods — like apples and honey, challah and tzimmes — to symbolize a sweet new year. (Here are some Rosh Hashanah recipes you may want to try.) Chicken and brisket are frequently served at Rosh Hashanah meals. In Sephardic tradition, a number of foods believed to signify our wishes for the coming year are eaten, such as pomegranates, leeks and pumpkins. All foods that can be eaten year-round are permitted. And the challah? It’s round as a reminder of the never-ending cycle of life.

What do shana tova and gmar hatima tova mean?

Shana tova

 means “Have a good year.” A similar expression is L’shana tova umetukah, which means “for a good and sweet year.”  Gmar hatima tova literally means “a good signing/sealing.” This is a traditional greeting during the days from Rosh Hashanah through Yom Kippur, referring to the belief that on Rosh Hashanah our fates are written, or inscribed, in the Book of Life, and on Yom Kippur we are sealed in it.

How long does Rosh Hashanah last?

Traditionally Jews observe two days of Rosh Hashanah. In 2022, Rosh Hashanah begins at sundown on Sunday, Sept. 25 and ends at sundown on Tuesday, Sept. 27. However, many Reform congregations observe only the first day. But the holidays don’t end there: Yom Kippur falls 10 days later, followed by Sukkot and Simchat Torah.

Do I have to belong to a synagogue to go to Rosh Hashanah services?

No, although in most synagogues you will need  to purchase High Holiday tickets in advance. If the cost is prohibitive, you can usually negotiate a lower rate. In addition, a number of congregations and other Jewish institutions offer free services, but you may need to do a little research to find them. Some suggestions to get you started are listed here.

Where can I find a live-stream of Rosh Hashanah services?

While traditional Jews do not use technology on Rosh Hashanah, a growing number of non-Orthodox congregations are broadcasting High Holiday services. Many also stream Shabbat services and make previous services available for streaming anytime on their site or YouTube channel. Learn more about streaming High Holiday services here. You can also learn about how to get the most out attending a Zoom prayer service here.

Is it true that you are supposed to throw bread in the water on Rosh Hashanah?

Yes, during the Tashlich ceremony, usually held on the first day of Rosh Hashanah, Jews symbolically cast off their sins by throwing pieces of bread into a body of water.

What prayers do we read on Rosh Hashanah?

While some of the liturgy is similar to other weekday or Shabbat services, much of it is unique, and several of these prayers are repeated later on Yom Kippur. Arguably the most famous part of Rosh Hashanah services is the blowing of the shofar, and the most famous prayer is Unetanah Tokef, which inspired Leonard Cohen’s “Who By Fire.” A close second is “Avinu Malkeinu,” which means “our father, our king.”

What sections of the Torah are read during Rosh Hashanah services?

On the first day of Rosh Hashanah, most synagogues read Genesis 21:1-21:34, the section where Sarah and Abraham, after years of struggling with infertility, are blessed with a son, Isaac, after which Sarah banishes Hagar, the handmaid who is the mother of Ishmael. The second-day reading, Genesis 22:1-24, continues where the first day left off, with the story of the Akedah, Abraham’s near-sacrifice of Isaac.  (In Reform congregations that observe only one day of Rosh Hashanah, only Genesis 22 is read.)

What is the prayer book for the High Holidays called, and are there any other special Hebrew terms I need to know during the holidays?

The prayer book for the holidays is called the Mahzor, and yes, there are numerous words and terms associated with Rosh Hashanah and Yom Kippur. You may find our Rosh Hashanah glossary and Yom Kippur glossary helpful.

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Gmar Hatimah Tovah — Pronounced guh-MAHR khah-tee-MAH toe-VAH. Literally “A good signing/sealing.” This is a traditional greeting during Yom Kippur, referring to the belief that on Rosh Hashanah our fates are written, or inscribed, in the Book of Life, and on Yom Kippur we are sealed in it.

Kittel — Pronounced KITT-uhl. A Yiddish word for robe or coat. Here it refers to a white robe that men and some women wear during Yom Kippur services. White represents the purity we hope to achieve through our prayers.

Kol Nidrei — Pronounced KOHL NIH-dray. Literally “all vows,”  this is the name for the prayer recited at the outset of Yom Kippur.

Mahzor (also machzor) — Pronounced MAHKH-zohr. Literally “cycle,” the mahzor is the special prayer book for the High Holidays, containing all the High Holiday liturgy. (The prayer book used during the rest of the year is called a siddur, which literally means “order.”)

Neilah — Pronounced nuh-EE-lah. Literally “locking,” this is the name for the final service on Yom Kippur, during which we make a final plea to God to accept our prayers and seal us in the book of life for the year to come.

Teshuvah — Pronounced tuh-SHOO-vah. Literally “return,” this word is often translated as “repentance,” one of the most significant themes and spiritual components of the High Holidays.

Tzom Kal — Pronounced tzome kahl. Literally means “easy fast.” The English equivalent, “Have an easy fast,” is also not uncommon.

Viddui — Pronounced VEE-doy. Literally “confession,” this is a prayer recited just before Yom Kippur and repeated many times during the holiday. During the Viddui, we gently beat ourselves on the chest for each transgression listed. This action serves as a symbolic punishment for our hearts, which are ultimately responsible for leading us to sins of greed, lust and anger.

Yamim Noraim — Pronounced yah-MEEM noe-rah-EEM. Literally “Days of Awe,” this term refers to the 10 days from Rosh Hashanah through Yom Kippur.

Yizkor — Pronounced YIZZ-kohr. Literally “May God remember,” Yizkor is a prayer service in memory of the dead, which is held on Yom Kippur and on the last day of each of the three festivals, Passover, Shavuot, and Shemini Atzeret.

Yom Tov — Pronounced YOHM tohv. Literally “good day,” this is a generic term used to refer to major Jewish holidays.

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Akedah  — Pronounced ah-keh-DAH. Literally “binding,” the Akedah refers to the biblical story of the binding of Isaac, which is traditionally read on the second day of Rosh Hashanah.

Chag sameach — Pronounced KHAG sah-MAY-akh. Literally “happy holiday,” a common greeting on Rosh Hashanah and other Jewish holidays.

Elul — Pronounced el-OOL (oo as in food). The final month of the Jewish calendar, it is designated as a time of reflection, introspection and repentance.

Het (also chet) — Pronounced KHET (short e). Sin, or wrongdoing

L’shana tovah u’metukah — Pronounced l’shah-NAH toe-VAH ooh-meh-too-KAH. A Hebrew greeting for the High Holiday season that means, “For a good and sweet year.”

Mahzor (also machzor) — Pronounced MAHKH-zohr. Literally “cycle,” the mahzor is the special prayer book for the High Holidays, containing all the special High Holiday liturgy

Selichot (also Selihot) — Pronounced slee-KHOTE. Literally “forgivenesses”, selichot are prayers for forgiveness. Selichot refers to two related types of penitential prayers. The first are the prayers that are customarily recited daily at morning services during the month of Elul. This is also the name of the service that takes place late at night on the Saturday preceding Rosh Hashanah and consists of a longer series of these penitential prayers.

Shofar — Pronounced shoh-FAR or SHOH-far (rhymes with “so far”). The ram’s horn that is sounded during the month of Elul, on Rosh Hashanah, and at the end of Yom Kippur. It is mentioned numerous times in the Bible, in reference to its ceremonial use in the Temple and to its function as a signal-horn of war.

Tashlich (also Tashlich) —Pronounced TAHSH-likh. Literally “cast away,” Tashlich is a ceremony observed on the afternoon of the first day of Rosh Hashanah, in which sins are symbolically cast away into a natural body of water. The term and custom are derived from a verse in the Book of Micah (Micah 7:19).

Teshuvah (also teshuva) — Pronounced tih-SHOO-vuh. Literally “return”, teshuvah is often translated as “repentance.” It is one of the central themes and spiritual components of the High Holidays.

Tishrei — Pronounced TISH-ray. The first month in the Hebrew calendar, during which Rosh Hashanah, Yom Kippur and Sukkot all occur.

Tzom Kal — Pronounced TZOHM KAHL. This greeting for Yom Kippur (and other Jewish fast days) means “may you have any easy fast.”

Unetaneh Tokef — Pronounced ooh-nuh-TAH-neh TOH-keff. Literally “we shall ascribe,” a religious poem recited during the Musaf (additional service ) Amidah that is meant to strike fear in us.

Yamim Noraim — Pronounced yah-MEEM nohr-ah-EEM. Literally “Days of Awe”, a term that refers to the High Holiday season. Sometimes it is used to refer to the 10 days from Rosh Hashanah through Yom Kippur, which are also known as the Aseret Yimei Teshuva, or the 10 Days of Repentance.

Yom Tov — Pronounced YOHM TOHV or YON-tiff. This is a general term for the major Jewish festivals.

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Each of the chosen foods —generally a pomegranate, date, string bean, beet, pumpkin, leek, and fish head — symbolize a wish or blessing for prosperity and health in the coming year.

Find more Rosh Hashanah recipes here and on our lively Jewish food blog, The Nosher!

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Rosh Hashanah Recipes

Challah

Honey Whole Wheat Challah

Chocolate Cranberry Challah Rolls with Citrus Sugar

Balsamic Apple Date Challah

Rosh Hashanah Appetizers and Entrees

Brisket, a traditional cut of meat on Rosh Hashanah

Seitan Brisket, a vegetarian alternative to brisket

Pomegranate Brisket with Cranberry Succotash

Pomegranate and Honey Glazed Chicken

Crockpot Sweet and Sour Brisket

Molly Yeh’s Apple Cider Brisket

Pomegranate Chicken

Cocktail Meatballs with Pignolis and Currants

Instant Pot Georgian Pomegranate Chicken

Sheet Pan Tzimmes-Roasted Chicken Thighs

Crockpot Carne con Papas

Rosh Hashanah Sides

Tzimmes, a hot sweet carrot dish

Sephardic Jeweled Rosh Hashanah Rice

Classic Potato Kugel

Gluten-Free Apple Kugel

Mock Chopped Liver

Saffron Rice with Raisins and Pine Nuts

Italian Sweet and Sour Fish

Couscous with Seven Vegetables

Rosh Hashanah Desserts and Drinks

Apples-and-Honey Punch

Tayglach, dough boiled in honey

Honey Cake

Apple Cake

Sour Cream Apple Coffee Cake

Gluten-Free Apple Cake

Apple and Honey Pie Pops

Salted Honey Apple Upside-Down Cake

Sfratti, honey walnut stick cookies

Apple Kugel Crumble Cake

Easy Vegan Apple Turnovers

Honey Pomegranate Cake

Recipes Featuring Symbolic Rosh Hashanah Foods

Orange and Pomegranate Salad

Syrian Candied Gourd

Black-Eyed Peas with Turmeric and Pomegranate

Beet Chips with Spicy Mayo

Braised Leeks with Thyme and Pomegranate

Green Beans and Honey Tahini

Roasted Beets with Pesto

Braised Leeks

Pumpkin Cranberry Cupcakes

Date Coconut Rolls

The post Rosh Hashanah Traditional Foods and Recipes appeared first on My Jewish Learning.

The shofar is created by hollowing out a ram’s horn, shaping it, and polishing it. It’s a tricky (and occasionally smelly) feat that doesn’t always end up the way you think it will. But it’s a rewarding task, nonetheless.

The shofar is evocative of the Torah portion that we read on Rosh Hashanah, the story of the binding of Isaac. It calls to mind the image of the ram stuck in the bush that Abraham ultimately sacrificed instead of his son — reflecting our own sometimes difficult parent-child relationship with God.

Is the shofar blown on Shabbat?

The shofar is not supposed to be blown on Shabbat. You might be tempted to think this prohibition is similar to the prohibition against playing other instruments on Shabbat. But in fact, the rule against blowing the shofar on Shabbat has more to do with the prohibitions against carrying items outside of the home on the day of rest. (Many of these prohibitions are discussed in Tractate Eruvin of the Talmud.) The shofar is a ritual object, and there are specific injunctions against carrying ritual objects outside between one’s home and the synagogue on Shabbat. So if Day 1 or Day 2 of Rosh Hashanah falls on Shabbat, you will not hear the shofar blown on that day.

Where can one hear the shofar?

The most common place to hear the shofar is in synagogue. If you attend synagogue for the High Holidays, you’ll be guaranteed to hear the shofar blown when you are there for Rosh Hashanah or Yom Kippur. In some cities, especially those with large Jewish populations, you might be able to hear the shofar blown on street corners, or in public parks. These days, you can even hear the shofar blown online. My Jewish Learning is broadcasting a shofar blowing every day during the Hebrew month of Elul on its Facebook page. Here is a sample shofar blowing video from these morning broadcasts.

How was the shofar used through time?

The shofar is blown on Rosh Hashanah and Yom Kippur, but the ram’s horn has had other roles throughout Jewish history. Read more about the origins of the shofar here.

Read More About the Shofar

Turn the shofar on its side and it looks like a question mark — and its blast draws our attention to the most important question we can ask.

Learn more about the different blasts of the shofar — and hear them as well.

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Playing with the dreidel is a traditional Hanukkah game played in Jewish homes all over the world, and rules may vary. Here’s how to play the basic dreidel game:

1. Any number of people can take part.

2. Each player begins the game with an equal number of game pieces (about 10-15) such as pennies, nuts, chocolate chips, raisins, matchsticks, etc.

3. At the beginning of each round, every participant puts one game piece into the center “pot.” In addition, every time the pot is empty or has only one game piece left, every player should put one in the pot.

4. Every time it’s your turn, spin the dreidel once. Depending on the side it lands on, you give or get game pieces from the pot. For those who don’t read Hebrew, some dreidels also feature a transliteration of each letter. If yours doesn’t, use the photo below as a cheat sheet:

a) Nun means “nisht” or “nothing.” The player does nothing.

b) Gimel  means “gantz” or “everything.” The player gets everything in the pot.

c) Hey means “halb” or “half.” The player gets half of the pot. (If there is an odd number of pieces in the pot, the player takes half of the total plus one).

d) Shin (outside of Israel) means “shtel” or “put in.” Peh (in Israel) also means “put in.” The player adds a game piece to the pot.

5. If you find that you have no game pieces left, you are either “out” or may ask a fellow player for a “loan.”

6. When one person has won everything, that round of the game is over!

Reprinted with permission from A Different Light: The Hanukkah Book of Celebration, published by the Shalom Hartman Institute and Devora Publishing.

Explore Hanukkah’s history, global traditions, food and more with My Jewish Learning’s “All About Hanukkah” email series. Sign up to take a journey through Hanukkah and go deeper into the Festival of Lights.

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The fried foods custom recalls the miracle of Hanukkah, which centered around oil (one cruse lasting for eight days). Latkes (fried potato pancakes) are traditional, topped with applesauce or sour cream, but there are many creative variations to the pancakes and the toppings. Other fried foods for Hanukkah include sufganiyot (jelly doughnuts) and other kinds of fritters.

The cheesy foods tradition is based on a story from the apocryphal Book of Judith which takes place during the time of the Maccabean revolt that we commemorate on Hanukkah. In it, an Assyrian warrior named Holofernes besieges the town of Bethulia, and though Bethulia’s elders are ready to surrender, Judith, a widow, enters the Assyrian camp and gives Holofernes salty cheese to make him thirsty and wine to make him drunk. After he becomes intoxicated, she seizes his sword and beheads him, bringing the head back to her village in a basket. The next morning when the Assyrian troops found the headless body of their leader, they fled in terror. While a severed head is not the most appetizing image, we honor Judith’s victorious and brave use of cheese by incorporating the dairy product into our Hanukkah menus.

Find even more Hanukkah recipes here.

Latkes

How to Make Perfect Latkes (Video)
The One Trick You Need to Make Better Latkes
Easy Latkes
Parsnip Latkes
Sweet Potato Latkes
Gingered Sweet Potato Latkes
Curried Sweet Potato Latkes
Sweet Potato Latkes with Toasted Marshmallows
Grilled Cheese Latkes
Beet and Sweet Potato Latkes
Japanese-Style Latkes
Pulled Brisket-Topped Latkes
Everything Bagel Latkes
Green Latkes
French Onion Latkes
Loaded Baked Potato Latkes
Colorful Veggie Latkes
Cajun Potato Latkes
Cheese Latkes
Coconut Latkes
Rectangular Potato Latkes
Latke Hotdish

Learn more about why we eat latkes on Hanukkah from The Nosher.

Latke Toppings

Basil Pesto
Pear and Ginger Compote
Applesauce
Cranberry Applesauce

Doughnuts and Other Fried Treats

Jelly Doughnuts
Sfenj (Moroccan Hanukkah doughnuts)
Peanut Butter Jelly Doughnuts
Bimuelos, honey drizzled fritter
Pumpkin Bimuelos
Chocolate Babka Doughnuts
Gulab Juman (Indian milky doughnuts)
Air Fryer Jelly Doughnuts
Cranberry Challah Doughnuts
Gluten-Free Churros for Hanukkah
Russian Apple Piroshki
Zangula (Sweet Iraqi Funnel Cake)

Read about the history of Hanukkah doughnuts from The Nosher.

Savory Fried Foods

Torzelli, deep-fried curly endive
Tostones, fried plantains
Mozzarella in Carrozza, a fried cheese sandwich
Beer-Battered Pumpkin Rings
Onion and Chickpea Fritters

Click here for eight more Jewish fried foods from around the world to enjoy during Hanukkah.

Non-Fried Hanukkah Desserts

Ultimate Hanukkah Cookies
Jelly-Filled “Sufganiyot” Cupcakes
Lemon Olive Oil Cupcakes
Bourban Pecan and Chocolate Gelt Pie
Spiced Hot Chocolate, made with leftover Hanukkah gelt
Blue Crinkle Hanukkah Cookies

Click here for more Hanukkah recipes from The Nosher.

Explore Hanukkah’s history, global traditions, food and more with My Jewish Learning’s “All About Hanukkah” email series. Sign up to take a journey through Hanukkah and go deeper into the Festival of Lights.

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Elul is traditionally a time of introspection and personal stock-taking, known in Hebrew as cheshbon hanefesh — literally “an accounting of the soul.” This process is conducted in preparation for Rosh Hashanah when, Jewish tradition teaches, all of humanity is called to account and a divine judgment is issued. The customs associated with Elul are all intended to help cultivate the proper mindset for this preparation.

Elul Customs

Perhaps the best-known Elul tradition is the blowing of the shofar every weekday after morning services. As on Rosh Hashanah, the daily shofar blasts are intended to rouse us from complacency and jolt us into repentance.

It is also customary to recite Psalm 27, which speaks of the assurance of God’s protection and includes a plea that God not forsake his people, daily during the month of Elul.

Some Jewish communities also begin reciting the penitential prayers known as Selichot at the beginning of Elul, though the most common Ashkenazi custom is to recite them only in the days immediately preceding Rosh Hashanah.

Torah Readings During Elul

Rabbi Alan Lew, in his book This is Real and You Are Completely Unprepared, observed that the weekly Torah readings during Elul also offer subtle cues to wake up and take stock of one’s life.

Parashat Re’eh, read at the beginning of Elul, begins with God enjoining the Jewish people thus: “See, this day I set before you blessing and curse: blessing, if you obey the commandments of the Lord your God that I enjoin upon you this day; and curse, if you do not obey the commandments of the Lord your God, but turn away from the path that I enjoin upon you this day and follow other gods, whom you have not experienced.” The first step in taking an account of one’s life is to look, to see clearly the possibilities laid out in each moment and to choose the path of blessing.

The next portion is Parashat Shoftim, which instructs the officers of the Jewish army to release from battle anyone who has built a home they have not yet inhabited, planted a vineyard they have not yet harvested, or betrothed a woman but not yet married her. The point being that those with unfinished business, whose attention may be compromised, are a danger to themselves and others. At a time of year when we contemplate our lives and our mortality, this serves as an invitation to consider what unfinished business is tearing at our hearts.

Parashat Ki Teitzei continues with the laws of war. At the beginning of the portion, the Torah requires that if a soldier sees among the captives of war a beautiful woman he desires, he must first take her into his home, shave her head, cut off her fingernails, and remove her dress. For a month, she must remain in the soldier’s home mourning for her family before she can be taken as a wife. In Lew’s telling, this law demands that rather than impulsively ceding to our desires, we watch them and see what deeper truth reveals itself.

More Elul Teachings

One of the best-known teachings about Elul is that the four Hebrew letters of the month’s name are an acronym from the verse in Song of Songs: Ani l’dodi v’dodi li (“I am my beloved’s and my beloved is mine.”). Song of Songs is understood to be an allegory in which the lovers are God and Israel. Elul is thus understood to be a time of recommitting to our relationship with God.

Another teaching, attributed to Shneur Zalman of Liady, the founder of the Chabad Hasidic sect, compares God to a king who is normally ensconced in his palace where he is merely glimpsed or addressed through intermediaries. But during Elul, the king comes out to the field and can be approached by any of his subjects.

Both these teachings point to the idea that Elul is a time of divine closeness, a period where connection to God comes easier than at other times of the year. As such, it is an auspicious time to do the inner work of repairing and deepening one’s relationship with God.

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Full break fast meals are sometimes held in synagogues, but often in people’s homes or other communal spaces. It is common to serve bagels and schmear or kugel because these can be prepared in advance and require no cooking or preparation during the holiday. Here are some more menu ideas. There is usually very little ritual at these meals other than, in more traditional settings, the ritual hand-washing and the blessing for eating bread that precede any other ordinary meal. Usually, people enjoy the lighter mood that follows Yom Kippur, and the opportunity to fill their stomachs. If you’ve been fasting, you might want to go slowly — a large, quickly-consumed meal might not sit well!

The post What Happens at a Yom Kippur Break Fast? appeared first on My Jewish Learning.

Can the Yom Kippur fast be meaningful even without beliefs in reward and punishment, a judging God, and a sense of obligation? And if so, how?

One potentially useful approach can be found in the Bible, where fasting is often portrayed as a practice that works on the heart – as a mourning rite (II Samuel 1:12, 12:16-23), as part of revelation or prophecy (Exodus 34:28, I Samuel 28:20), as preparation for an important event (Judges 20:26, I Samuel 14:24, Esther 4:6), and as part of petitionary prayer (I Samuel 7:5, II Samuel 12) or repentance (Jonah 3:5, Jeremiah 36:9). There is also evidence of a little-discussed discipline of women voluntarily fasting (see Numbers 30:14 and the apocryphal Judith 8:6), and many later examples of fasting as a preparation for visions (Daniel 10:2 and elsewhere). And there are instances of fasting as, essentially, magic (Judges 20:26, Joel 1:14, Jonah 3:5-10).

In all these contexts, fasting is regarded for what it does to the individual, how it can function as, essentially, a spiritual practice. Only later did the effects of fasts became secondary to their historical or theological significance. For example, in fasts mentioned in the Book of Zechariah (and that were later made part of Jewish law), the emphasis is on the destruction of the Temple in Jerusalem, not the function of fasting itself.

A return to the earlier conceptions might help those for whom the dictates of Jewish law, or the theology of Yom Kippur, may be less compelling than the effects of fasting on body, heart, mind, and spirit.  What are some of those effects?

First, fasting can bring about a strong sense of cleansing, or even catharsis. On a physical level, this may be a function of sweating out the garbage from industrialized food or a chemical-rich contemporary environment. On an emotional level, maybe it’s about cleansing the accumulated grime of ignored emotions, and getting some insight (often painful) into what lies beneath.

Second, fasting makes spiritual reflection and meditation easier. Denying the body food reduces the amount of energy available to the brain, and so it becomes increasingly difficult as the day wears on to think in the usual, linear ways. Often, the momentum of thought decreases and it becomes quite satisfying just to “be here now.”

This is similar to what meditation does: slowing down the train of thought so that it is possible to see the world more clearly. It’s no wonder then that fasting has been part of contemplative, prophetic, and even magical practices from the Bible to the present day. In a concentrated state, the mind can visit territories otherwise beyond our ken.

Third,on Yom Kippur in particular, these effects of fasting are enhanced by community, and by the knowledge that hundreds of thousands of people are doing this internal work at the same time as you are. This is true even though we don’t all agree about the day’s significance. After all, Jews have never agreed about anything; we have four new years and three names for the Passover holiday. Community is built by doing, not agreeing.

Finally, having a fixed date helps. If you only do a spiritual practice when you feel like doing it, is it really a spiritual discipline at all?  Having the calendar date fixed enables the practice of fasting to act as a mirror on life as it is, not just life when you’re in the mood to do something spiritual. It comes whether you want it to or not. It takes religion beyond the ego.

Fast days can lead to places that are achingly beautiful: it’s possible to become, albeit temporarily, more loving, more accepting, and more grateful simply by changing the body’s biochemistry for a day. If nothing else, fasting can reveal how much the personality and identity that we’re so proud of is dependent on daily nourishment. Just one skipped meal, and look what happens to this supposedly self-sufficient ego!

As Isaiah famously said, fasting without heart is no guarantee of piety. But with intention and attention, it can lead to precisely the compassion the prophet demands.

Rabbi Jay Michaelson is the author of six books, including “The Gate of Tears: Sadness and the Spiritual Path.” He holds a Ph.D from Hebrew University and a J.D. from Yale Law School, and is the legal affairs columnist at the Daily Beast.

The post The Benefits of Fasting on Yom Kippur appeared first on My Jewish Learning.

Whether through carelessness, egotism or laziness, teshuvah challenges us to admit our transgressions, make amends, and resolve to do better in the coming year. Yet according to the great Hasidic master Rabbi Kalonymous Kalman Shapira, teshuvah is also a kind of creativity. More than a simple return to what has been, it is a process of remaking ourselves anew. But how?

Rather than turning away from our missteps, the creative potential of teshuvah lies in a turning toward those places in which we faltered or failed. In the words of psychologist David Richo, “Hidden in everything negative is something alive and beautiful that wants to belong to us.”

Immense power and potential dwell in the dark, unresolved places in our soul. For it is only when we allow ourselves to come face to face with these less desirable parts of ourselves that we can understand and unlock the creative vitality contained within them. In this way, we emulate the creative process of the Divine.

The practice of making art can help connect us to these wild, untamed parts of ourselves.

Start with a desire, the call of what attracts you. It could be something small, the pigment of a color, the feel of a certain brush. From there, make marks on a page, seeing where the next mark will take you. Each moment, each stroke, is guided by each subsequent desire. And each desire is a call from intuition, that place beyond the rational, intellectual mind, a place older than time and beyond words, the source of creation. We could call it God. You can feel it when you create in this way, it is tangible.

This way of painting appears simple, almost childlike. Yet the skill required is in some ways much more demanding than accurately portraying the dimensions of a still life. It is that of opening to intuition, to God, of following the path into the bright sunshine, the dark damp woods, the rocky cliffs, the murky depths within.

It can be terrifying to think where this creative exploration might lead us, or what we’ll find in our swirling depths. We weren’t raised to be explorers of our soul, to hear the voice of the universe refracted through us. We’ve been conditioned to replicate an image of what we think — or have been told — the paintings of our lives should look like.

But in opting for safety, we miss the wild, fertile place of all possibility, our innate creativity. And without this connection, teshuvah becomes impossible.

A beautiful Midrash about the creation of the world conveys an argument between a certain philosopher and Rabban Gamliel, the leading rabbinic authority of his time. Reflecting on the first verses of the Torah, the philosopher remarks, “Your God is indeed a great artist, but surely God found on hand suitable materials which were of help in creating!” Intrigued, Rabban Gamliel asks, “What are those materials?” The philosopher replies, “chaos, void, darkness, water, wind, and the depths” (Genesis Rabbah 1:9).

When teshuvah leads us back into the texts of our lives, we too find chaos, void and darkness in our depths. Rather than turning away from our human failings, teshuvah beckons us toward these complicated, as of yet unintegrated places within. The ways in which we miss the mark arise from those dark and unknown corners of ourselves, those places of chaos and void.

But it is also within these very places that our own artist’s palette lies hidden. Like a half-finished painting that yearns to be fully realized, teshuvah is the work of re-engaging with all that yet remains unknown and unresolved so that a fuller, richer, more vibrant image may emerge.

In the High Holiday season of new beginnings, teshuvah beckons us to return to our depths so that we may encounter these places of primordial chaos within. May we have the courage of spirit, intrepidness of mind and openness of heart to see all that we find there as pigments on our palette, the raw materials for us to create ourselves anew.

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