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]]>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. Find the schedule and links to stream Simchat Torah services here.
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 services.
This 2,600-member congregation is one of the largest synagogues in North America. The synagogue streams its services free on its website and on its Facebook page.
Founded in 1845, Emanu-El was New York City’s first Reform congregation. Led by Rabbi Joshua Davidson. Livestream Simchat Torah services here.
Congregation Temple Israel in St. Louis, MO, strives to be a holy community through worship that is participatory, joyful, musical, and inter-generational. Simchat Torah services will be streamed live on their website and YouTube page.
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.
Mount Temple is located in St. Paul, Minnesota. Simchat Torah services will be streamed on their website.
Bene Shalom, in Skokie Illinois, was founded in 1948 by deaf Jews. All services are ASL interpreted. The schedule and Zoom links for Simchat Torah services can be found on their website.
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.”
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.
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, located in the California desert, is led by Rabbi David Lazar. Simchat Torah services will be streamed via Facebook Live.
Located in Los Angeles, CA, Stephen Wise Temple is a community that “makes meaning, and changes the world.” They will be streaming Simchat Torah services via Zoom, Facebook and YouTube.
This “dynamic, pluralist Jewish congregation committed to Jewish tradition, creating community and celebrating diversity” will stream Simchat Torah services on their website.
This “lively, active, inclusive community of progressive Jews” will stream Simchat Torah services on their website.
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]]>The post Must-Know Sukkot Words and Phrases appeared first on My Jewish Learning.
]]>Arava — Willow, one of the four species.
Arba minim — Literally “four species,” a quartet of plants used in Sukkot rituals: lulav, etrog, hadas, and arava. They symbolize joy for life and dedication to God. The four species are held and shaken during the Hallel service.
Etrog — Citron, one of the four species.
Geshem — Rain. An additional prayer for rain, Tefillat Geshem, is read on Shemini Atzeret in the fall, introduced in the poetic form of an alphabetic acrostic.
Hadas — Myrtle, one of the four species.
Hakafah — Literally “circuit,” a celebratory processional around the room done on Sukkot and Simchat Torah. On Sukkot hakafot (the Hebrew plural of hakafah) are done holding the four species, except on Shabbat. On Shemini Atzeret, the hakafot are done while singing, dancing, and carrying Torahs.
Hallel — Literally “praise” this short service is a collection of Psalms and blessings recited on festivals and Rosh Hodesh (the new moon) as a display of joy and gratitude.
Hatan/Kallat Bereishit — Literally “Groom/Bride of Genesis,” this is a designation of honor for the person who is called up to the very first aliyah of the Book of Genesis on the morning of Simchat Torah.
Hatan/Kallat Torah — Literally “Groom/Bride of the Torah” this is a designation of honor for the person who is called up to the very last aliyah of the Book of Deuteronomy on the morning of Simchat Torah.
Hol Hamoed — The intermediary days falling between the most sacred days of the festivals of Sukkot and Passover. These days have fewer prohibitions and commandments associated with them than the first and last days of the festivals.
Hoshanah Rabbah — Literally, “the Great Call for Help,” the seventh day of Sukkot during which hakafot are made and Hoshanot are recited. According to one tradition, it is the very last day for God to seal a judgment.
Hoshanot — Prayers of salvation that are chanted on Hoshanah Rabbah while holding the four species. At the end of the hakafot, each person takes a bundle of willow twigs and strikes it on the ground for symbolic purposes. Each prayer begins with the word hoshanah, which means, “Save, I pray.”
Kohelet —The Book of Ecclesiastes, a collection of wisdom, traditionally attributed to King Solomon. It is one of the five books from the part of the Bible called the Writings (Ketuvim) and is read on the intermediary Shabbat of Sukkot.
Lulav — Palm, one of the four species and also the name given to the general bundle of willow, myrtle, and palm branches.
Pitom — Literally “protuberance,” the bulging tip at the blossom end of the etrog. If it falls off naturally, the etrog is considered to be kosher. If it has been knocked off, the fruit is considered to have a blemish and thus be unfit for ritual use as one of the four species.
Shalosh Regalim — Literally “three festivals,” referring to Passover, Shavuot and Sukkot. On these occasions during biblical times Jews went on pilgrimages to Jerusalem to make special offerings at the Temple.
Shemini Atzeret — Literally “the Eighth Day of Gathering,” is the final day of Sukkot, which holds special significance as its own holiday. Jews thank God for the harvest and ask for winter rain to prepare the ground for spring planting.
Simchat Torah — Literally “rejoicing in the Torah,” the holiday that celebrates both the end and renewal of the annual cycle of reading the Torah. Typically, the congregation takes the Torah scrolls from the ark and parades with them in circles (hakafot) around the perimeter of the sanctuary.
Skhakh — The roofing of the sukkah, which is made from natural materials such as bamboo or palm branches.
Sukkah — Literally “hut” or “booth,” a temporary structure that is built in order to be dwelt in for the duration of the holiday of Sukkot. Its purpose is to commemorate the Israelites’ Exodus from Egypt and to make a symbolic gesture that acknowledges humankind’s reliance upon God. The construction of a sukkah follows a set of specific regulations.
Ushpizin — Literally “guests,” the biblical guests that the Zohar teaches are to be invited into the sukkah (along with the poor) during each night of Sukkot. Traditionally these seven guests are Abraham, Isaac, Jacob, Joseph, Moses, Aaron, and David. Today many people add the names of women to the list.
Zman Simchateinu — Literally “the time of our rejoicing,” an expression often used when referring to the days of Sukkot.
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]]>Read the full text of the Haftarah on Sefaria: Kings I 8:54-66.
The Haftarah begins in medias res, with King Solomon in the midst of dedicating the First Temple. It’s a sequel of sorts to the Haftarah for the second day of Sukkot, in which we read the beginning of this dedication ceremony.
As the Haftarah commences, Solomon has just finished with the rituals of prayer and sacrifice at the altar of the Temple, and has recited a long, private prayer. He proceeds to address the whole assembled crowd of Israel, declaring blessings and praise to them.
The tone of Solomon’s address is a celebratory one, as well as a beseeching one. He gives thanks to God that he and his nation were able to complete the construction of the Temple, and that their society is both economically and spiritually prosperous. And he encourages the assembly to “devote yourselves with a whole heart to the Lord your God, following God’s statutes and keeping God’s commandments, as on this day” (8:61).
Following this address, Solomon and the rest of the country celebrated “the Festival”–a common appellation for Sukkot–for the next seven days. On the eighth day (that is, on Shemini Atzeret) the throng was dismissed from the Temple, and they celebrated among themselves in their own communities.
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]]>The first mention of such a cycle appears in the Bible, in Deuteronomy, where Moses instructs the tribe of Levi and the elders of Israel to gather all the people for a public reading from portions of the Torah once every seven years. The need to read the Torah publicly intensified after the destruction of the Second Temple in 70 CE; Jews were dispersed into other parts of the Middle East, into North Africa, and into Europe; and their earlier religious and cultural world became decentralized. While most Jews in the Diaspora now follow one Torah-reading cycle, some communities are on a triennial cycle. (More about that below.)
Observance of Simchat Torah begins with the evening service. It provides, in addition to the regular festival liturgy, a special Torah service in which the final Torah portion of the year is read. Before the reading itself begins, selected congregants take all of the Torah scrolls from the ark and parade them around the synagogue. They make seven of these hakafot (circuits), which are performed with joy and accompanied by drinking, singing and dancing.
The festivities for Simchat Torah continue the next morning with seven more hakafot. Children are particularly involved in this merrymaking and are often given paper flags to carry in the processional. The Torah reading that day is drawn from three scrolls. From the first scroll, we read the last portion of Deuteronomy and from the second, the first portion of Genesis. Thus, when we end the Torah with the final book, Deuteronomy, we immediately begin again with the first book, Genesis, to symbolize that Torah never ends and that we never complete our learning. From the third scroll we read the maftir (the passage that concludes the Torah reading). For Simchat Torah, the maftir is from Numbers (Numbers 29:35-30:1), about observing Shemini Atzeret.
An aliyah (plural, aliyot) is the honor of being called upon to make one set of the blessings said before and after each section of the Torah reading. Customarily, on Simchat Torah, everyone in the congregation receives an aliyah; and so it is common to have both individuals and groups of people called up at once.
Three of the aliyahs are particular honors. The first of these most-honored aliyahs is the next-to-last one for the reading of Deuteronomy that completes the annual cycle of Torah readings. This aliyah is identified as Kol Ha-Ne’arim (literally, “All the Children”), because it is given to a distinguished member of the community, joined on the bimah by all of the children present. The adult honoree holds aloft a prayer shawl forming a canopy above the children. In unison, the honoree and the children say the blessings before and after this reading. Then the entire congregation blesses all the children by reciting the blessing Jacob gave to his grandchildren. In this moment of Simchat Torah, we see a parallel between the unbroken cycle of Torah reading and the never-ending transmission of Torah from generation to generation.
The second very special honor is the final aliyah for this reading from Deuteronomy. The aliyah is designated as the Hatan Torah or Kallat Torah (literally, “Bridegroom of the Torah” or “Bride of the Torah”), and the honor is reserved for someone of great distinction in the community, such as the rabbi.
The third special honor is the aliyah for the Torah reading that begins the new annual cycle — the one at the very beginning of Genesis. The recipient of that aliyah is designated Hatan Bereishit or Kallat Bereishit (literally, “Bridegroom of Genesis” or “Bride of Genesis”). Some congregations have a custom to spread a tallit (prayer shawl) over the Hatan/Kallat Torah and Hatan/Kallat Bereishit, similar to making a canopy over the children.
Because a reference in the Mishnah (the first effort to permanently record Jewish custom and law, compiled in the 3rd century C.E.) supported Deuteronomy’s prescription, we understand that Jews were continuing to read the Torah publicly; and we also know that there were Torah readings for festivals, special Shabbatot (plural of Shabbat) and fast days.
But it was not until the Talmudic era, about the 6th century C.E., that the Jews in the Land of Israel began to read the entire Torah in public and do so until all the Five Books of Moses were completed. At that time, the cycle took three years in a pattern called the Palestinian triennial, beginning the first year with the first book, Genesis, and finishing, at the end of the third year, with the fifth book, Deuteronomy.
The Jews of Babylon, however, followed a different custom, established by the beginning of the 7th century CE, and completed the entire cycle each year, which they did by dividing the Torah into 54 weekly portions. (Because the number of portions exceeds the number of weeks in a given year, more than one portion is read during certain weeks.) In Hebrew, the word for portion is parsha (plural, parshiyot).
In the 19th century, a reintroduction of the Palestinian triennial cycle was attempted at the West End Congregation in London, but was unsuccessful. In the middle of the 20th century, various congregations in the United States (primarily Conservative ones) were seeking ways to modernize the service and also to spend more time on Shabbat on Torah study. They too attempted to revive the Palestinian cycles with the argument that reading only a section of the weekly Torah portion would make Torah study more concentrated and thus enhanced.
The reintroduction failed for two reasons. First, in the pattern of the Palestinian triennial cycle, the weekly reading would have differed from what the rest of the Jewish world was reading. Second, Simchat Torah celebrations would only occur one out of every three years, instead of annually.
Finally, in 1988, the Committee on Jewish Law and Standards of the Conservative Movement passed a legal responsum that put into practice a new American triennial cycle. This new triennial cycle, rather than dividing the entire Torah into thirds, as was done in the Palestinian cycle, divides each of the individual 54 portions into thirds. Therefore, a congregation can be reading within the same portion as those who follow the annual cycle, but will only read one-third of each portion per year. In addition, this pattern enables the congregation to read from Genesis through Deuteronomy each year, providing for an annual celebration of Simchat Torah.
There is an obvious drawback to this system: Only one-third of each conventional Torah portion is actually read per year; and the readings, because incomplete, do not flow smoothly into the portion of the following week. Nonetheless, the vast majority of American Conservative and Reform congregations prefer this new cycle. All Jews in Israel, however, and Orthodox Jews in America continue to follow the annual cycle with the full portion read each week.
Reprinted with permission from Celebrating the Jewish Year (Jewish Publication Society).
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]]>Two cryptic references in the Torah cause the confusion about the status of Shemini Atzeret. In both Leviticus and Numbers, God commands that the eighth (shemini) day –referring to Sukkot–is to be a “sacred occasion” and an atzeret, generally translated as “solemn gathering.”
The inherent problem is that no one really knows exactly what atzeret means. Possibly it comes from the word atzar, meaning “stop,” and thus implies that we are to refrain from work. On the other hand, atzeret may also be defined by its textual context, which implies that it is some sort of deliberate extension of the prior seven days. This lack of verbal clarity is likely the reason why the rabbinic sages seemed to struggle with the precise meaning of the holiday.
The earliest rabbinic reference to Shemini Atzeret calls it yom tov aharon shel ha-hag, the last day of the festival. The Talmud (Taanit 20b-31a), however, declares, “The eighth day is a festival in its own right.” At the same time, the Talmud (Taanit 28b) attempts to distinguish it from Sukkot, as there are 70 temple sacrifices given throughout Sukkot, compared to only one given on Shemini Atzeret. (This distinction was only theoretical as the Temple had been destroyed five centuries prior to the redaction of the Talmud.)
Cutting through this puzzle, the most appealing depiction of the holiday may be that of Samson Raphael Hirsch, a 19th-century Orthodox rabbi who lived in Germany. He infers the meaning of the holiday from the word atzeret, which he renders as “to gather” or “to store up.” Accordingly, on this eighth day of Sukkot, the final day of celebration, we must store up the sentiments of gratitude and devotion acquired throughout the entire fall holiday season; nearly two months will pass until we celebrate another holiday, that of Hanukkah.
Although the observances of Shemini Atzeret generally share the characteristics of the rest of Sukkot, there are four significant differences. The first is that there is no more shaking of the lulav and etrog. Second is that although we have our meals and recite Kiddush in the sukkah (though customs vary), we no longer say the blessing to sanctify us through the commandment to dwell in it, as we did the previous seven days. The third is that in the synagogue, after the Torah reading, we recite the memorial prayer (Yizkor).
And finally, the special prayer for rain (Geshem) is added to the repetition of Musaf and thus begins the period of an additional call for rain in our prayers, which lasts until Passover. It is customary for the leader of the Geshem prayer to wear a kitel as was done during the divine judgment of the High Holidays. Wearing the garment indicates that this is the season of divine judgment for the future year’s rainfall, the time when we pray that God’s goodwill may afford us the appropriate amount.
Reprinted with permission from Celebrating the Jewish Year (Jewish Publication Society).
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]]>Shemini Atzeret serves to conclude the holiday of Sukkot, although it technically stands as its own festival. In this way Sukkot begins with a yom tov (full holiday) and ends with a yom tov, while the days in between are the intermediate festival days (hol ha-mo’ed). Thus, the concluding holiday acts as a transitional day leading the worshipper out of the various levels of meaning inherent in Sukkot. The community assembles again to end the festival.
Jewish tradition has attributed various meanings to Shemini Atzeret, to which the Torah offers little justification. One example: The Rabbis say that the festival is God’s way to retain closeness with the Jewish people for a little while longer; Sukkot was a pilgrimage festival in which the nation gathered in Jerusalem during Temple times. The addition of Shemini Atzeret delayed their departure briefly.
It is customary to read the book of Ecclesiastes (Kohelet) on the Sabbath of the intermediate days of Sukkot. However, should there be no Sabbath on those days, Ecclesiastes is read on Shemini Atzeret. The theme of Ecclesiastes is very fitting for this holiday, as it emphasizes that all of nature is a closed system, and life itself can appear to be a futile journey.
The dynamic that fights off this sense of futility is the individual’s relationship with God. The nature themes and the spiritual musings found in Ecclesiastes mirror many of the themes of Sukkot, and we are reminded of them once again on Shemini Atzeret as we close the holiday. The prayer for rain recited on Shemini Atzeret provides a further thematic link with nature and perhaps hints at the ancient Sukkot water libation festival.
In Israel and in liberal congregations, Shemini Atzeret and Simchat Torah are celebrated on the same day. In all other congregations Simchat Torah is celebrated the day after Shemini Atzeeret, following the tradition of adding an additional day to festivals in the Diaspora.
Simchat Torah–which roughly translates to, “rejoicing with the Torah”–is a holiday that occurs at the same time, but has an entirely different focal point. On this festival, the Jewish community ends its cycle of public Torah readings and immediately begins the next cycle of readings. All the Torah scrolls are removed from the ark in the synagogue, and the bimah or sanctuary is circled seven times in a festive procession known as a hakkafot. The congregation celebrates this completion and beginning by dancing and singing with the Torah scrolls.
On Simchat Torah the ending of the book of Deuteronomy is often read several times, since it is traditional to offer an aliyah–a blessing on the Torah–to all those who wish to participate. The term used for this aliyah is hatan Torah, the “bridegroom of the Torah.”
Immediately following this aliyah, the first part of Genesis is recited, and this aliyah is called hatan Bereshit “the bridegroom of Genesis.” [Egalitarian congregations may also offer a parallel aliayh for the kallah, the “bride of the Torah” or the “bride of Genesis.”] These terms speak of the perceived relationship the Jewish people have with Torah study. The commitment to the Torah is likened to that of a marriage in which two parties are singularly committed to each other.
It is an intimate relationship that challenges the individual and defines much of his/her identity. The marriage symbolism in the relationship between God and the people Israel is also found in seven processions around the synagogue, calling to mind the tradition of a bride circling the groom seven times.
The cycle of readings, moving from end to beginning, mirrors the cycle of the hakkafot, the circles walked around the ark. The entire image becomes symbolic of unending Torah learning. Unlike Shavuot, the holiday that celebrates the receiving of the Torah, Simchat Torah commemorates the community’s commitment to learning and its love of the Torah. Whereas Shavuot focuses on the burden of responsibility in receiving the Torah, Simchat Torah emphasizes the ecstatic joy of studying Torah. Simchat Torah reflects the rabbinic teaching that one studies Torah one’s entire lifetime and always finds new meanings within it.
The period of the High Holidays concludes with Shemini Atzeret and Simchat Torah. Beginning in the month of Elul and spanning Rosh Hashanah, Yom Kippur, Sukkot and finally Shemini Atzeret and Simchat Torah, the High Holiday period encompasses many of the themes that are central to Judaism. Accountability, spiritual awareness, harmony within nature, individual and community issues all find a place within this time period and set the tone for the coming year.
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]]>In Numbers 29:35 we learn that “On the eighth day you should hold a solemn gathering; you shall not work at your occupation.” This verse does not connect the eighth day specifically to any of the other traditions associated with Sukkot, begging the question: Is this its own distinct holiday or part of Sukkot? This confusion led to much debate over whether one should, for example, say Kiddush (the prayer of sanctification, recited over wine on holy days) in the sukkah on this day a custom followed by some, or whether Shemini Atzeret should warrant its own liturgical additions. [The fact that some have the custom to sit in the sukkah on Shemini Atzeret is based on the uncertainty surrounding yom tov sheni shel galuyot, that is, one would sit in the sukkah just in case Shemini Atzeret really is the seventh day of Sukkot.]
In his book The Jewish Holidays, Michael Strassfeld points out that Shemini Atzeret in many respects parallels Shavuot, which can be viewed as the long-distance conclusion to the seven-day holiday of Passover, coming as it does seven weeks after Passover. At that time of year, the weather would be clear enough to have people come back to Jerusalem for an additional pilgrimage some weeks later. Sukkot, however, marks the beginning of the rainy season, and since it would be difficult to ask people to make an additional trip to Jerusalem, Shemini Atzeret would best be placed immediately following Sukkot. [In the Talmud, Shavuot is called “Atzeret” making the parallel with Shemini Atzeret even stronger.]
Shemini Atzeret is a two-day festival in traditional Diaspora communities and a one-day holiday in Israel and in many liberal Diaspora communities, as with many other Jewish holidays. The only ritual that is unique to Shemini Atzeret is the prayer for rain (tefilat geshem), and this prayer is parallel to the prayer for dew which is recited on Passover. These two holidays serve as the bookends of the agricultural season, at the beginning and end of the rainy season. Whereas the Torah does describe the offering that was brought to the Temple on Shemini Atzeret, once the Temple was destroyed, there was nothing that remained from the holiday’s ritual except the liturgy requesting rain for a bountiful year.
In the early Middle Ages, Shemini Atzeret began to be associated with the ritual of completing the yearly cycle of readings from the Torah, leading to the later development of Simchat Torah from what was likely the second day of Shemini Atzeret. Simchat Torah developed into the day on which we celebrate the ending of one cycle of Torah reading and the beginning of the next cycle.
Among traditional Diaspora communities, Simchat Torah is congruent with the second day of Shemini Atzeret, and in Israel and liberal Diaspora communities, it coincides with the single day of Shemini Atzeret. It is a joyous holiday with a relatively young history, since it is not mentioned in the Torah. It is traditionally the only time when the Torah is read at night, when we read the last section from Deuteronomy, to be followed the next day by the conclusion of Deuteronomy and the beginning of Genesis. There is a tradition on Simchat Torah morning of calling all members of the community to say the blessing over the Torah, known as an aliyah, and synagogues will often repeat the reading until all members have had their aliyot (plural) or split into smaller groups to chant the reading from several different Torah scrolls simultaneously, so everyone can have this honor.
Similar to Sukkot, there are several (three, or more commonly, seven depending on the custom of the synagogue) circuits around the synagogue on Simchat Torah. These are known as hakafot (singular: hakafah). In distinction to the hakafot on Sukkot, they are done holding the Torah, not the lulav and etrog. They are accompanied by joyous dancing that often spills onto the street outside.
In Kabbalah (the mystical tradition) the seven hakafot on Simhat Torah became a kind of unification of the seven days of Sukkot and also representative of the seven sephirot (emanations of God). This spiritual and mystical understanding of Simchat Torah accords with the very physical tradition of turning the hakafot into joyous dancing. The Torah reading that follows the wild dancing is often very playful and humorous, as it is a celebration of the great gift of God’s Torah.
In recent times, Simchat Torah has also become a very “child-friendly” holiday. Many synagogues invite all the children up for a group aliyah and give out flags for the children to march around with during their own hakafah.
While Simchat Torah’s origins are not specifically biblical, it has become a Bible-centered holiday on which the hearts of Jews are drawn to celebrate the Torah.
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]]>After the recitation of the attah hareita, all of the Torah scrolls are removed from the Ark and carried in procession in the synagogue. This is done seven times, and in each procession each Torah is given to a different person so that as many people as possible should have an opportunity to participate.
In traditional settings, all kohanim and leviim — priests and Levites — are honored first, followed by everyone else. Each procession is done to the chanting of prescribed hymns. To these are added songs and hymns of a joyous nature. Children, too, are invited to participate, often carrying specially created smaller Torah scrolls.
It is also customary to hand out flags for children to carry, supposedly reminiscent of the tribal flags under which the Israelites marched in the desert. Another custom is to put an apple on top of the flag, or an apple with a hole carved out for a lighted candle — again, to evoke images of Torah as light.
It is considered a great honor to carry a Torah scroll, and everyone who is capable enjoys the opportunity to participate. Dancing in the synagogue sanctuary is often an important part of the festive processions as well, and in some synagogues the scrolls are carried out of doors, adding a wonderful spiritual dimension to the festivities.
After the seven hakafot, all of the Torah scrolls are returned to the Ark except for one. Custom varies about what is read on the night of Simchat Torah. In some places any portion that the scroll happens to be rolled to is read. The more traditional prevailing custom is to read Vezot HaBeracha (Deuteronomy 33), allowing three aliyot. Then the Torah is returned and the service is concluded.
Excerpted from Every Person’s Guide to Sukkot, Shemini Atzeret, and Simchat Torah. Reprinted with permission of the publisher. Copyright 2000 Jason Aronson, Inc.
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]]>Since the custom is for everyone to be honored with an aliyah on Simchat Torah, the section from Vezot HaBerakha is read over and over again. To facilitate this, large congregations will divide into smaller groups, each with its own Torah. Other congregations will call up more than one person at a time.
Usually the last aliyah is a special one, reserved for kol ha-ne’arim —“all the children.” Only this one time during the year, children who have not reached the age of bar or bat mitzvah are given a Torah honor. A large tallit [prayer shawl] is spread like a canopy over their heads as they say the blessings along with an adult who accompanies them.
The last part of the Torah reading from the first Torah scroll is the reading of the last verses of the Book of Deuteronomy (33:27-34:12) The person honored with this aliyah is called the chatan Torah–“groomof the Torah.” In synagogues that are egalitarian and offer equal participation to women, a woman may be given this honor, called the kallat HaTorah--“brideof the Torah.” This person is generally a distinguished member of the congregation, and is called up to the Torah with a special piyyut [liturgical poem]in praise of the Torah. The following is a suggested text for the calling up of the chatan Torah:
“Requesting permission of God, mighty, awesome, and revered, and requesting permission of the Torah, our precious treasure which we celebrate, I lift up my voice in song with gratitude in praise of the One Who dwells in sublime light, Who has granted us life and sustained us with faith’s purity, Who has allowed us to reach this day of rejoicing in the Torah which grants honor and splendor, life and security, which brings joy to the heart and light to the eyes, and happiness to us when we in- corporate its values which we cherish. The Torah grants long days and strength to those who love and observe it, heeding its warnings absorbed in it with reverence and love without setting prior conditions. May it be the will of the Almighty to grant life, lovingkindness, and a crown of blessings in abundance to [insert name] who has been chosen for this reading of the Torah at its conclusion.”
After this aliyah, the beginning of Genesis (1:1-2:3) is, read from the second Torah scroll. The person honored with this aliyah is called the chatan Bereshit–“groomof Genesis” (or kallat Bereshit –“brideof Genesis”). Again, a special piyyutis recited. As the first chapter of Genesis is read, the congregation recites for each day of creation veyehi erev veyehi voker–“therewas evening and there was morning”–which is repeated by the Torah reader. It is customary in many places to spread a tallit like a canopy over the chatan Torah and chatan Bereshit.
The lifting of the second Torah scroll is done in a special fashion. The person crosses his or her hands so that the scroll, when lifted, is reversed (i.e., the Hebrew script is facing the congregation). [This is not done at all congregations.] This is done to symbolize turning the Torah back to its beginning–to Genesis.
The third scroll is the maftir scroll, from which the concluding Torah portion of Numbers 29:35-30:1 is read. This is followed by the chanting of the Simchat Torah Haftarah, from the first chapter of the Book of Joshua.
The Musaf (additional) service for Simchat Torah is the usual festival one, except that the joyous mood is maintained by the ingenuity of the reader. Latitude is given to merriment, and some synagogues allow tasteful “fooling around” in order to heighten the great joy of the day. Simchat Torah thus gives expression to the unbreakable chain — the Torah — that links past and future generations. In that chain lies the secret of the eternal validity of the Jewish people.
Excerpted from Every Person’s Guide to Sukkot, Shemini Atzeret, and Simchat Torah. Reprinted with permission of the publisher. Copyright 2000 Jason Aronson, Inc.
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]]>Because Simchat Torah is focused on celebrating with the Torah scrolls—chanting, dancing, and singing—it is not surprising that the day is almost entirely synagogue focused. Shemini Atzeret is a little different—why does God mandate a festival with little ritual uniqueness except for the prayer for rain recited in the synagogue? The answer is found in a Talmudic elaboration of the holiday’s essence, since the Torah itself is vague about the meaning of the holiday. Leviticus 23:36 states: “Seven days you shall bring offerings by fire to the Lord. On the eighth day you shall observe a sacred occasion (atzeret) and bring an offering by fire to the Lord; it is a solemn gathering: you shall not work at your occupations.” Trying to get to the essence of the verse, the rabbis reinterpreted the meaning of the word atzeret as “to tarry.” They postulated that God finds it difficult to part with the Jews who have been so actively involved in seven days of celebration and asks them “to tarry a little longer.” It is almost as if God is seeking an intimacy that precludes ritual and custom.
Consequently, the only real home custom of Shemini Atzeret harkens back to Sukkot. This is the day when the Jews leave the sukkah—slowly, tarrying, still experiencing the festive atmosphere. On Shemini Atzeret Jews linger in the sukkah. According to a variety of customs, some eat both the evening meal and the following day’s meal in the sukkah and make the blessing over wine, the kiddush, at both meals. Some make the blessing at one meal only (while some eschew the sukkah altogether). In all cases, because Shemini Atzeret is a unique holiday, the commandment to dwell in the sukkah no longer holds, and the blessing leshev basukkah, “to dwell in the sukkah,” is not recited.
Shemini Atzeret is not only a time for lingering in the sukkah, but a time for saying goodbye to the holiday season as well. Some people gather in the sukkah in the afternoon with friends and family to eat cake or fruit and have a drink (alcoholic or non-alcoholic) and then together to say good-bye to the sukkah for the current year. Whenever the final meal in the sukkah takes place, the following formulaic good-bye is recited by some Jews: “May it be Your will, Adonai, our God and the God of our ancestors, that just as I have fulfilled the mitzvah and dwelt in this Sukkah, so may I merit in the coming year to dwell in the Sukkah of the skin of Leviathan” (the skin of Leviathan alludes to messianic times).
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]]>In connection with the reading, it became customary to remove the Torah scrolls from the Ark and circle around the bimah [pulpit], a ceremony for which hundreds of prayers were composed (also called hoshanahs, for the last word of each prayer). Named Simchat Torah, Rejoicing of the Torah, the occasion was soon accompanied by vivacious dancing and hymn singing in synagogue and lavish festival meals at home.
The impetus for the exuberant support of and adherence to Torah was provided by persecutions of the 14th century, when expulsions, blood libels and Crusades were directed against Jews who refused to forsake the text.
With symbols and activities of marriage, such as a service suggesting the wedding of Israel to the law, the celebrations demonstrated that the Jews’ devotion was unflagging and their feeling insuppressible. (The British diarist Samuel Pepys noted, in rather disdainful terms, the carryings on in a London synagogue in 1663, in disbelief that he was watching a “decent” religious community. The congregation later regulated itself to display greater decorum.)
Soon it became customary to immediately turn to the beginning of the Torah and start the reading cycle again, expressing the desire to continually study the sacred guidebook. Due to its nature, the new holiday superseded the biblically ordained and much more subdued Shemini Atzeret.
Excerpted from Celebrate! The Complete Jewish Holiday Handbook. Reprinted with permission of the publisher. Copyright 1994 by Jason Aronson Inc.
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]]>The post Sukkot at Home appeared first on My Jewish Learning.
]]>Both the holiday’s celebration of the harvest and its remembrance of Israel’s vulnerability in the desert point to human dependence on God’s beneficence and the consequent obligation to give thanks to God. The home customs of Sukkot also encompass both dimensions.
The sukkah (plural: sukkot) gives the holiday its name, and one of its defining commandments is for Jews leshev ba-sukkah, “to dwell in the sukkah.” A sukkah may take a variety of forms—from a relatively elaborate wooden structure, to a simple hut on an apartment balcony, to a prefab of aluminum poles and canvas walls—as long as it satisfies a few basic requirements. A sukkah must have at least three walls and be constructed of materials that can withstand an average wind, like heavy blankets, canvas, or wood. The roof must be covered with s’chach—a product of the earth that is no longer attached to the earth, for example, wood, bamboo poles, tree branches, but not a tree (it’s still connected to the earth). The s’chach should provide more shade than sunlight in the daytime, yet allow the brightest stars to be visible at night.
Having satisfied the basic requirements, the sukkah may reflect the imaginative fancy of the builder, and decorating the sukkah can be a creative whole-family activity. In line with Sukkot’s nickname as zman simchatenu, “the season of our joy,” it is a custom, although not a requirement, to decorate the sukkah. Possibilities are endless: Rosh Hashanah cards, paper chains, paper lanterns, mobiles on hangars, laminated posters with Jewish and Sukkot themes, or even strings of colored electric lights. To reflect the bounty of the harvest, people also hang fruit, gourds, cranberries on a string, or Indian corn, but some prefer plastic fruit to avoid waste. Another custom that expresses the sense of joy and celebration is to wear new clothes on this festival.
Once the sukkah is assembled and decorated, it is time to “dwell in sukkot for seven days,” as the Torah instructs. But what does this “dwelling” entail? Halakhah, Jewish law, understands this so mean that one must “make the Sukkah like a home.” This has been interpreted differently in different traditional communities depending mostly upon climate. The broadest interpretation is that most major life activities should happen in the sukkah—eating meals, relaxing, entertaining, studying, and even sleeping. However, many Jews limit their sukkah dwelling to eating. Even for traditionalist Jews, if being in the sukkah would cause great discomfort–for example, in a heavy rain–the minimal requirement would be to recite the blessings for dwelling in the sukkah, wine, bread, and, on the first two nights, the shehecheyanu blessing. Then the meal could be continued indoors.
A sukkah custom developed by the kabbalists, or Jewish mystics, was to invite seven biblical ancestors, or “faithful shepherds” as sukkah guests. The traditional invitees are Abraham, Isaac, Jacob, Joseph, Moses, Aaron, and David; each night a different one of these seven guests, called the ushpizin, is considered the most honored guest. In mysticism, each of the figures mentioned represent one of the sefirot [emanations], an aspect of the Divinity. This practice reflects the mystical notion of the Sukkah as symbolic of the Divine, and the Jew dwelling with and within the Divine.
Today some liberal Jews also invite either the wives of these shepherds, or seven other worthy Jewish women. One old kabbalistic tradition, for example, invites the biblical figures Sara, Miriam, Deborah, Hannah, Abigail, Huldah, and Esther. Some Sephardic communities prepare a specially decorated chair for the main guest of each evening. It is also traditional to invite living human guests to share the joy of eating in the sukkah.
Another Sukkot commandment, the waving of the Four Species, while primarily a synagogue tradition, may also be done at home if a person is unable to go to the synagogue. The lulav (palm branches), hadasim (myrtle) and aravot (willow), are inserted in a woven holder and held together with the etrog or citron to wave the four species, accompanied by the blessing al netilat lulav, “on the taking of the lulav.” The actual waving—first to the east, then south, west, north, up, and down—usually takes place at the morning service before Hallel, or “Psalms of Praise,” on all seven days of Sukkot (except for Shabbat); if not, it can be completed any time during daylight hours. Although most commonly the lulav and etrog are purchased through a local school or synagogue, in urban Orthodox neighborhoods in the United States or in Israel, markets are open before Sukkot where people can examine the four species before buying. For more details, including the full text of the bessing, click here.
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]]>Unlike on Sukkot, the lulav and etrog are no longer picked up and waved on Shemini Atzeret, and some people no longer eat meals in the sukkah. In addition, no hoshanot poems are recited, there are no more hakafot (processions around the synagogue), and the day itself is called a different holiday in prayer services. However, like Sukkot, a special prayer for rain is recited, and a short petition for rain is added to the daily prayers and recited daily until the festival of Passover in the spring, when the rainy season in the land of Israel concludes.
Although Shemini Atzeret is a one-day holiday in the Torah, among traditional Diaspora Jews, Shemini Atzeret is a two-day festival. However, during early medieval times, the second day of Shemini Atzeret began to develop a unique character and pattern of celebration. In a tradition that dates back to Babylonian times, the entire Torah is read in a yearly cycle of readings. In early medieval times, the second day of Shemini Atzeret became the day on which the final Torah portion of the year would be read and the very first Torah portion begun, all over again. Therefore, this day became an occasion for rejoicing and an opportunity for demonstrating the Jewish community’s love of the Torah. The day itself took on an additional name, Simchat Torah, the day of “rejoicing in the Torah.” In Israel and among Diaspora communities that only celebrate one day of holidays, Shemini Atzeret and Simchat Torah are celebrated as a combined festival.
The Simchat Torah festivities begin at the evening service when the doors of the Ark are opened and all of the community’s Torahs are brought out. The congregation then recites liturgical poems and joins in a procession around the synagogue, dancing and singing in honor of the Torah. As on Sukkot, each procession is called a hakafah.Seven hakafot are celebrated with flags waving and then a selection from the end of the Torah is chanted. Due to the raucous nature of the celebration, it has become customary to involve entire families in this celebration, especially children. Oftentimes the celebration and dancing moves from the sanctuary into the street, in a public show of devotion to the Torah and pride in being Jewish. Some communities use this opportunity to unroll a whole Torah scroll as the congregation stands in a circle holding it.
The following morning the festivities are repeated. The final Torah portion is read and repeated as often as needed in order to provide an opportunity for each and every person present to receive an aliyah to the Torah. Whether called up as individuals or as small groups, it has become customary for everyone to receive such an aliyah, including the children who are too young to be called to the Torah. The last person to receive an aliyah from the end of the Torah is given the ceremonial title of “bridegroom” or — for women receiving the aliyah in egalitarian congregations — “bride” of the Torah (hatan or kallat Torah). When the reading is completed, a second scroll is unrolled and the person to receive the first aliyah from the Book of Genesis is given the ceremonial title of “bridegroom” or “bride” of Genesis (hatan or kallat bereshit).
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]]>Here are the parts of the service you can expect to see at a Sukkot morning service in synagogue:
Communal religious services on Sukkot can take place inside of the sukkah, a a synagogue, or any place they are usually held.
Sukkot morning prayer services traditionally have a similar structure to Shabbat services. They begin with the morning prayer service, Shacharit, continuing to a Torah service and, depending on the type of synagogue and denomination, concluding prayers.
Many congregations will use nusah, or prayer melodies, that are sung only on Sukkot.
During the service there are also several additional components that are specific to Sukkot.
A major focus of public worship on Sukkot is the waving of the “four species” during communal prayer services. The origin of this custom is a verse in the Torah, according to which the Israelites are commanded to “take the produce of goodly trees, branches of palm trees, boughs of leafy trees, and willows of the brook and you shall rejoice before Adonai your God seven days” (Leviticus 23:40).
The rabbinic tradition understood this to mean that one should acquire a lulav and an etrog. A lulav is a palm branch; the branch is placed in a holder together with sprigs of myrtle (aravot) and willow branches (hadasim). These three are collectively referred to as the lulav, since the palm is the dominant feature. The etrog is a variety of citrus fruit also known as a citron.
The lulav and etrog are picked up and symbolically waved at different parts of the morning service. When they are all held together and shaken in prayer they are viewed as fulfilling the verse in the book of Psalms (Chapter 35:10), which declares that “All of my bones shall proclaim, ‘O Adonai, who is like You?’” (Leviticus Rabbah 30:14). In this manner, it is symbolic of devoting one’s entire body to the worship and praise of God.
The lulav and etrog are picked up and blessed for the first time during the synagogue services at the beginning of a section of prayers called Hallel, or Psalms of Praise (Psalms 113-118). The lulav and etrog are held in one’s hands throughout the joyous singing and recitation of these psalms and are waved in the six directions at three different points in the chanting of these psalms.
The lulav and etrog are set aside during the reading of the Torah but picked up again toward the end of the morning synagogue services for a unique ritual called the Hoshanot. The Hebrew word hoshanah means “please save (us)” and is a series of as many as seven liturgical poems calling upon God to rescue and redeem the Jewish people, primarily by sending rain.
To demonstrate the sincerity and seriousness of the worshippers, the Ark is opened and a Torah is removed from the ark. In a further bid to gain divine favor, everyone carrying a lulav and etrog joins a procession that circles the inside of the sanctuary of the synagogue, chanting and waving his or her lulav and etrog. This procession circling the sanctuary is called a hakkafah (“circling”). A different hoshanah prayer is recited every day of the festival.
Many communal Sukkot prayer services include a reading from Kohelet, or Ecclesiastes, during a Sukkot service in the morning or evening. The book is found in the Writings section of the Bible.
Kohelet, the authorship of which is commonly attributed to King Solomon, was chosen as a reading because of its linked themes with Sukkot. As Kohelet talks about the futility of life and the transience of existence, the sukkah is a temporary dwelling that can remind people that nothing is permanent.
The book, chanted like a Torah portion, takes about twenty to thirty minutes overall. Some congregations do not read Kohelet, or just read selected passages.
The seventh day of Sukkot is a semi-holiday in its own right. Still counted among the days of hol hamo’ed (intermediate days of the festival), this day is called, Hoshanah Rabbah or the “great hoshanah.” Hoshanah Rabbah was viewed by the rabbis as a mini-Yom Kippur, a day on which the entire Jewish community is judged by God to be worthy or not of the seasonal rains.
All seven hoshanot prayers are recited in seven processions around the sanctuary. At the conclusion of this, a special ritual is conducted in which the branches of the willow are struck upon the ground. This is a symbolic attempt to rid ourselves of any remaining sins (the leaves representing these transgressions) that might influence God’s decision to send the seasonal rains. For many Jews, Hoshanah Rabbah is the last day one shakes the lulav and etrog and dwells in the Sukkah (though a number of traditional Jews continue to dwell in the sukkah through Shemini Atzeret). On the evening following Hoshanah Rabbah begins the festival of Shemini Atzeret.
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]]>is mentioned in the Bible, but its exact function is unclear. In Second Temple times, it appears to have been a day devoted to the ritual cleansing of the altar in the Temple. With the destruction of the Temple in 70 CE, this function of the day became obsolete. Although it marks the beginning of the rainy season in Israel and, therefore includes the year’s first prayer for rain, its lack of clear definition may have provided the impetus to celebrate it in conjunction with Simchat Torah, a celebration of the conclusion of one and the beginning of another annual cycle of readings from the Torah. This latter holiday probably originated during the medieval period.
Unlike many other holidays, the observance of Shemini Atzeret and Simchat Torah are centered in the synagogue and community. On Shemini Atzeret, some still eat in the sukkah (the traditional hut associated with the festival of Sukkot), but in contrast to Sukkot no blessings are associated with that activity.
Beginning on Shemini Atzeret and lasting until Pesach (Passover), a short prayer for rain is inserted into the second blessing of the Amidah Prayer. It is traditional to include the Yizkor, or memorial service, as part of the liturgy for this day. Simchat Torah is characterized by joyful dancing with the Torah. The final portion of the Book of Deuteronomy is read in the synagogue followed by the beginning of the Book of Genesis. In this manner, the annual cycle of Torah readings continues unbroken.
While Shemini Atzeret’s significance is somewhat unclear, Simchat Torah conveys a clear message about the centrality of Torah in Jewish life. It is both a source of Jewish identity and a precious gift from God. Simchat Torah is the day on which the whole community gathers to come into direct contact with the Torah and to express our joy in having received it.
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]]>There are no Simchat Torah-specific greetings, but the usual Jewish holiday greetings are appropriate for this day. They are:
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]]>Jewish traditions of mujaderra come from Syria and Egypt, where it was often prepared as a Thursday night meal before Shabbat. The recipe dates back as far as the 13th century — some variations are porridge-like, and others (like this recipe) yield a pilaf whose rice and lentils are distinct.
I wondered if there would be a way to bring some seasonal produce into this dish without disrupting the beautiful way in which it’s already so complete. I went to the farmer’s market for inspiration, and returned with a few kabocha squash, a Japanese pumpkin variety. They’re as decorative as they are delicious. But you could also substitute acorn squash or small sugar pumpkins in place of the kabocha squash.
I cut them in half, de-seeded them and roasted them, transforming them into festive, edible vessels for mujaderra. The soft sweetness of winter squash offers a perfect contrast to the earthy brown rice and lentils. This hearty vegetarian meal has it all — a complete protein, vitamin-rich winter squash, plus the sweet treat of fried onions. Take it to the next level by topping with tahini dressing or a spoonful of labneh. This dish is vegan, gluten-free and perfect as a weeknight dinner or holiday entree.
Watch our video on how to make mujaderra here.
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]]>In the Sephardic tradition, it’s common to stuff all kinds of vegetables: stuffed onions, stuffed zucchini, stuffed eggplant, and yes, stuffed peppers too. Filled with rice, meat, pine nuts, raisins, fresh herbs and varying spices, the Israeli and Sephardic versions are saucier than their American counterparts, and often impart a sweet and savory flavor profile; the American version is typically just savory.
This version is inspired by a recipe from Janna Gur, a story from a colleague about her weekly stuffed peppers and my desire to make a weeknight-friendly recipe that you can cook right in your slow cooker. If you prefer to make it in a traditional pot on the stove, or in the oven, cook for approximately 2 hours on medium-high heat (or 375 degrees in the oven) instead of using a crockpot. You can watch the short video below to see the whole process.
This recipe is inspired by Janna Gur’s recipe for stuffed peppers featured in her second cookbook, Jewish Soul Food.
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]]>It is obligatory to eat in the sukkah on the first night of the festival. (Code of Jewish Law, Orach Chayim 639:3)
For sleeping, even for a mere nap, a sukkah is required. Such is the practice of those who are meticulous in the observance of precepts. Nowadays, however, many people are lax as regards sleeping in the sukkah, and the latter authorities, of blessed memory, have advanced some reasons in justification of this latitude. (Code of Jewish Law, Condensed Version, Chapter 135)
If it rains, one is exempt from staying in the sukkah. To release a person from staying in the sukkah, it must rain so hard that the food might be spoiled by the rain, or if he estimates that if it had rained that way in his room in the house he would leave it and go into another room, then he may leave the sukkah and go into the house. If the weather is so cold that the food congeals, one is exempt from staying in the sukkah,and one may eat the meals in the house. (Code of Jewish Law, Condensed Version, Chapter 135)
With regard to sleep, even a slight rain causes discomfort and one is permitted to leave the sukkah because of that. If one has left the sukkah because of rain and has gone to sleep in the house, and then the rain ceased, one is not put to the trouble of going back to the sukkah,but one may sleep in the house the rest of the night. (Code of Jewish Law, Condensed Version, Chapter 135)
A sick person and his attendants are exempt from dwelling in the sukkah. However, if the invalid is not critically ill, the attendants are exempt only when he needs them. If, however, the invalid is critically ill, they are exempt even when he does not need them so urgently. (Code of Jewish Law, Condensed Version, Chapter 135)
After the first night, if the sukkah causes one distress because of its cold or windy condition, or because of a bad odor, one is exempt from dwelling in the sukkah.
One should treat the sukkah with the greatest respect and endeavor to adorn it as much as possible. One’s finest table utensils should be used in the sukkah. (Code of Jewish Law, Orach Chayim 639: 1)
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]]>Still counted among the days of Hol Hamoed (intermediate days of the festival), this day’s name means “the great hoshanah.” A hoshanah is a series of seven liturgical poems calling upon God to rescue and redeem the Jewish people, primarily by sending rain.
Hoshanah Rabbah was viewed by the rabbis of the Talmud as a mini-Yom Kippur, a day on which the entire Jewish community is judged by God to be worthy or not of the seasonal rains. All seven hoshanot prayers are recited in seven hakkafot, or processions, around the sanctuary.
At the conclusion of the seven processions, a special ritual is conducted in which the branches of the willow (the aravot) are struck upon the ground. This is a symbolic attempt to rid ourselves of any remaining sins (the leaves representing these transgressions) that might influence God’s decision to send the seasonal rains.
On the night before Hoshanah Rabbah, many Jews stay up late to study Torah — some even study Torah the entire night long. It has become traditional to read the Book of Deuteronomy, both because it can serve as a summary of the entire Torah and because it is the last book of the Torah and Jews everywhere are about to conclude the yearly cycle of reading the Torah on Simchat Torah (two days after Hoshanah Rabbah). Some also recite Psalms, and Sephardic Jews also recite Selichot prayers.
On the evening following Hoshanah Rabbah, the festival of Shemini Atzeret begins. While for many Jews, Hoshanah Rabbah is the last day one shakes the lulav and etrog and dwells in the sukkah, a number of traditional Jews continue to dwell in the sukkah through Shemini Atzeret.
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