Jewish Holidays 2017-2018

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In 2017, Rosh Hashanah began at sundown Wednesday, September 20, and ended with nightfall Friday, September 22. Please sign-up on the oneg form to bring dessert. Worshippers , like on Shabbat.

What Are the 10 Days of Repentance? Neilah Service, Sanctuary This service begins with an opportunity for personal prayer in front of the open ark. Bought tickets for the reform temple and the orthodox shul? Retrieved 7 October 2018.

High Holy Days Information – When is Rosh Hashanah and Yom Kipper

We use cookies and other tracking technologies to improve your browsing experience on our site, show personalized content and targeted ads, analyze site traffic, and understand where our audience is coming from. To find out more or to opt-out, please read our. In addition, please read our , which has also been updated and became effective May 23rd, 2018. By choosing I Accept, you consent to our use of cookies and other tracking technologies. Sunday, September 9, marks the beginning of the most sacred annual period in Judaism — the 10 days between the holidays of Rosh Hashanah and Yom Kippur. The two holidays, and often the intervening period more informally, are known as the High Holy Days within Judaism. But the theological import of the holiday and the different ways it has changed or solidified over time can tell us a lot about the development of Jewish culture and values: the story of a group of people for whom the tension between assimilation and preserving tradition has long been a major part of their culture. Whether you grew up in a Jewish household or have never even attended a seder, here are six things you might not know about Rosh Hashanah, Yom Kippur, and the High Holy Days. And the story behind it says a lot about Jewish identity. Because of the lunisolar nature of the Hebrew calendar, the precise dates of Tishri, Rosh Hashanah, and the High Holy Days vary each year but tend to take place in September or October. Throughout the Torah — the most important Hebrew Scriptures — we find references to the start of the year in the spring, in the month of Nisan. Only in later rabbinic literature, known as the Mishnah, which dates back to the second century CE, do we find the idea that the start of the year should be counted from Tishri, and that this should be considered a religious holiday. So why the change? The answer, drawing on the work of some 20th-century scholars like , could lie in the experience of the Israelites in exile in Babylon, a foundational time in the history of Judaism as we know it today. The Babylonians worshipped Baal and Marduk, Sumerians worshipped Annat and Asherah, and so forth. If a population was taken over or defeated in battle, their gods were often wiped out from history or, alternatively, would become combined in pantheons with the gods of the conquerors. So when most Israelites were exiled to Babylon after being conquered by King Nebuchadnezzar in the late sixth century BCE, it would stand to reason that Yahweh would have vanished from history, just as, ultimately, Baal and Marduk did. That the worship of Yahweh survived — through first Judaism and then Christianity — is something of a historical miracle. Moving new year celebrations could have been one such compromise. This is significant because, as Michaelson notes, we have a tendency to think of the history of Judaism — and, particularly, of the Jewish God — as static: a god who has been worshipped in the same way by the same people through millennia. The history of Rosh Hashanah, by contrast, shows us that the Jewish religion as we know it today was likely influenced by a number of other ancient traditions. This is done on both mornings of Rosh Hashanah, unless the first morning falls on Shabbat, or Sabbath, in which case the shofar is blown on one day only. Hearing the shofar is a mitzvah , or divine commandment, for all adult Jewish men. Families also celebrate by lighting candles at home, and by eating a traditional Rosh Hashanah meal, which usually includes apples and honey: sweet foods to welcome the sweetness of the year ahead. Orthodox Jews typically attend longer synagogue services that are primarily in Hebrew, while Reform Jews often attend shorter, English-language services. Reform Jews may also only celebrate the first day of Rosh Hashanah, rather than attending services on both days. There are also minor differences in custom between Jews hailing from different parts of the world. For example, Ashkenazi Jews, who hail from Eastern Europe, often wear a symbolic takhrikh — a death shroud — on Yom Kippur and, more rarely, on Rosh Hashanah to signify atonement, while Sephardic Jews, who generally hail from North Africa or Spain, simply wear white. And its defining prayer has been controversial. While Rosh Hashanah tends to be a day of celebration, Yom Kippur is a far more somber holiday. The idea behind this annulment is to prevent a religious Jew from making an overly optimistic promise to God he or she cannot keep by recognizing that human beings are fallible, and that nobody, however well intentioned, can guarantee perfect behavior. Some scholars have the Kol Nidre as a preemptive strike against the common medieval practice of forced conversion to Christianity or Islam, although the Kol Nidre seems to predate such practices. Throughout history, however, the Kol Nidre has been somewhat controversial. As a result, the Jewish Reform Movement the practice, only for it to return to common usage in 1961. The haunting and distinctive of the Kol Nidre is one of the best-known melodies within the Jewish tradition: something that has contributed to its lasting appeal. Like the date of the new year, therefore, the debate over Kol Nidre — and whether its spiritual significance outweighed its outsize negative influence on anti-Semitic groups — reflects perennial questions in Jewish history about balancing tradition, culture, assimilation, and identity. Traditionally, worshippers excepting children, the infirm, and pregnant women abstain from food, drink, and sex for a 25-hour period — from just before sunset on the 10th day of Tishri September 18 this year to just after sunset the following day. This has led to controversial practices like the selling of often-expensive to nonmembers members, by contrast, traditionally pay annual dues to their local synagogue for services at crowded synagogues, which often rely on the funds to subsidize practices for the rest of the year. Some denominations, such as the Hasidic Chabad-Lubavitch movement, sharply decry the practice and do not charge for admission. In practice, though, it means that, while non-Jews are not officially barred from synagogue services on High Holy Days, attending a service — whether to support a partner or out of personal interest — on Rosh Hashanah or Yom Kippur may be an impractical endeavor.

If Rosh Hashanah makes you so happy you could dance, prove it. Yom Kippur: Glad, September 19, 2018 8:45 a. Washington Hebrew Congregation, Sept. Please refrain from saving seats, or wearing fragrances. There are several greetings on Yom Kippur. Dear Friends, Find your center here with us these High Holy Days at the Jewish Center of the Hamptons. Login to your Chaverweb online Between account to order additional high holy day passes. JavaScript must be enabled to view this email address to register and a receive a parking placard to park on campus. MORE: What is Yom Kippur?.