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What is a Jew?
It is difficult to find a single definition. A Jew is one who accepts the faith of Judaism. That is the religious definition.
A Jew is one who, without formal religious affiliation, regards the teachings of Judaism--its ethics, its folkways, its literature--as
his own. That is the cultural definition of a Jew. A Jew is one who considers himself a Jew or is so regarded by his community.
That is the "practical" definition of a Jew. According to traditional Jewish law, a Jew is one who is born of a
Jewish mother. Professor Mordecai Kaplan calls Judaism "a civilization." Jews share a common history, common prayer,
a vast literature and, above all, a common moral and spiritual purpose. Judaism is really a way of life.
Judaism
Judaism is the religion of the Jewish people, who believe in the One God, Creator of heaven and earth, who loves all His
creatures and who has chosen Israel by giving them His Torah so that they, and through them humanity, may have His presence
dwell among them. Judaism is life-centered, concentrating more on correct action in the here and now. Judaism is the religion
of doing the will of God; and the observance of His commandments attests to His existence.
Principal Tenets of Judaism - Basic Principles of Faith
1. The love of learning. As long ago as the first century, Jews had a system of compulsory education. The education of
the poor and the fatherless was a responsibility of the Jewish community, as well as of the family.
2. The worship of God. From their earliest childhood, Jews are taught that He is to be worshipped out of love and out
of awe.
3. Good deeds--deeds that stem from the heart. According to the ancient rabbis, good deeds do not depend on good will,
but, are obligations of the individual to his community. The Talmud informs us that "even one whom the community supports
must give to the poor." It is interesting to note that in Jewish tradition, kindness to animals and honoring the dead
are the purest form of goodness because they are done without any hope of reward.
Christianity & Judaism
Christians and Jews share the same rich heritage of the Hebrew Bible (known by Christians as the Old Testament), with
its timeless truths and its unchanging values. They share the belief in the fatherhood of one God--all-knowing, all-powerful,
ever-merciful, the God of Abraham, Isaac” and Jacob. They share their faith in the sanctity of the Ten Commandments,
the wisdom of the prophets and the brotherhood of man. Central to both faiths is the firm belief in the spirit of man; in
the pursuit of peace and the hatred of war; in the democratic ideal as a guide to the political and social order, and above
all, in the imperishable nature of man's soul. These are the points of agreement--the broad common ground of Judaism and Christianity
that makes up the Judeo-Christian, heritage.
The chief areas of disagreement between the two religions are these: Jews do not accept the divinity of Jesus as the "only
begotten Son" of God. Jews recognize Jesus as a child of God in the sense that we are all God's children. The ancient
rabbis taught the. Jews that God's greatest gift is the knowledge that man is made in His image. Jews also cannot accept the
principle' of incarnation--God becoming flesh. It is a cardinal tenet of Jewish life that God is purely spiritual. He admits
no human attributes. Nor can Judaism accept the principle of vicarious atonement--the idea of salvation through Christ. Jewish
people believe that no one can serve as an intermediary between man and God, even in a symbolic sense.
Judaism does not accept the doctrine of original sin. Judaism does not interpret the story of Adam and Eve as reflecting
man's fall from grace. Nor do Jews consider their bodies and their appetites as sinful. Judaism looks upon them as natural
functions of life itself, for God created them.
The Jews welcome converts who embrace Judaism out of true conviction. Our tradition makes no distinction between Jews
born in or out of the faith. Conversion to Judaism is not uncommon today.
Four Jewish Sects
American Judaism contains four religious groupings: Orthodox, Conservative, Reform and Reconstructionist.
The Orthodox Jew regards his faith as the main stream of a tradition that has been unaltered for the past three thousand
years. He accepts the Bible as the revealed Will of God. He does not change with each new "wind of doctrine;" he
says that his way of life yields neither to expediency nor to conformity. Orthodox Jews observe the Sabbath strictly (no work,
no travel, no writing, no business dealings, and no carrying of money). They observe every detail of the dietary laws. They
maintain separate pews for women in the synagogue. They use only Hebrew in prayer and ceremonial services.
Reform Judaism emphasizes the prophetic ideas of the Bible and declares some of the Biblical and Talmudic regulations
no longer applicable. They profess that the hope for a more perfect world can be achieved by cultural and scientific progress.
Their mission is to spread "godliness" in the world. Prayer is largely in English. There is greater flexibility
in the choice of prayers. Instrumental music is permitted in the temple. The prayer shawl (tallit) is not worn by male worshipers.
Conservative Jews follow the pattern of traditional Judaism, by and large, but regard Judaism as an evolving and ever-growing
religion. They feel that change should be the result of natural growth and in consonance with the spirit of Jewish law. They
view the "Jewish nation" as always permitting differences of opinion because of the
all-embracing unity of Judaism-past, present and future. This unity, together with tradition and scholarship, constitute
a fertile soil for the growth of Conservation Judaism. The Conservative Jew follows the dietary laws, with only minor relaxations.
He observes the Sabbath, high holidays and festivals in traditional ways. But, he has borrowed many of the forms of Reform
Judaism--such as the late-Friday evening service and the use of English in prayers.
Reconstructionism, rejects the notion of a transcendent God who made a covenant with a chosen people and does not accept
the Bible as the inspired word of God. They believe cultural bonds to be more fundamental to Judaism that religious doctrines;
Jews can live a Jewish life without being religiously Judaic. The movement holds that the survival of Jews in modern times,
especially the State of Israel, is the cradle of Jewish civilization and the focal point for Jews throughout the world.
The Roots of Jewish Observance
The meaning of the Torah
The root of the word is yarah meaning "to shoot." When someone shoots at a target, he is trying to direct an
arrow, and so the root meaning of the word Torah is that of "correct direction" é and hence the word means a "teaching,"
a "doctrine," or a "law." In the Bible, the word generally refers to a particular law or doctrine, or
to a set of such laws or doctrines. But eventually the term referred to the Torah, the Torah of Moses, The Five Books of Moses,
and the Pentateuch. The Scroll of the Torah contains the Five Books of Genesis, Exodus, Leviticus, Numbers and Deuteronomy.
Torah can also mean the whole of Jewish teaching, including late biblical works and Rabbinic texts, such as the Mishnah and
Talmud. Jews talk about "living Torah," that is, living by the values and guidelines that emerge from the sacred
literature.
Mitzvot - God's Commandment
The crucial idea behind the concept of Mitzvot is that the conduct of a Jew is governed by commands of God. At every step
of life, the Jew serves as partners with God in fulfilling His will and completing God's act of creating. In general, these
commands are found in the Pentateuch, the Torah and developed by the Rabbis.
The Torah and all of its laws are seen as a gift of God's love. For the traditional Jew, freely choosing to follow God's
laws is the ultimate form of service and attainment of personal meaning. The laws of the Torah are premised on the concept
of "free choice." God encouraged Israel to choose life. A command does not interfere with free response, since Jews
are not compelled to carry out the Mitzvot, but do so of their own free choice.
The Bible: Source of Judaism
There are twenty-four books in the Hebrew Bible. They form sacred Scripture and are the source of all Jewish teaching.
It is a great collection of books produced over many centuries by different hands and in different places. Three stages can
be traced in the development of the Bible. First, there are the original words of the prophet or author. Second, are the words
written down by the prophet's disciple and scribe. Third, over a long period of time, there was a kind of sifting of many
literary works that had come down from the past until eventually the twenty-four books of our present Bible alone came to
be accepted by the Jewish people as sacred literature.
The Tanach
The Hebrew name for the Bible is Tanach, formed out of the initial letters of the words Torah (the Five Books of Moses);
Neviim (the Prophets") and Ketuvim ("The Writings," such as Psalms, Proverbs and Job). While the Jewish tradition
considers all three divisions of scripture to be sacred and inspired by God, the tradition distinguishes between degrees of
inspiration. Thus the Torah is more "inspired" than the prophetic books, because the Torah is seen as a more direct
communication from God to Moses. Similarly, the books of the Prophets are seen as more inspired than the Writings, which are
said to result from the less intense form of communication known as the "holy spirit."
Here is a listing of the 24 books in the present threefold division:
Torah
1. Genesis
2. Exodus
3. Leviticus
4. Numbers
5. Deuteronomy
Neviim
6. Joshua
7. Judges
8. Samuel I and II
9. Kings I and II
10. Isaiah
11. Jeremiah
12. Ezekiel
13. The twelve minor prophets: Hosea, Joel, Amos,
Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah,
Haggai, Zechariah, and Malachi
Ketuvim
14. Psalms
15. Proverbs
16. Job
17. Song of Songs
18. Ruth
19. Lamentations
20. Ecclesiastes
21. Esther
22. Daniel
23. Ezra and Nehemiah (treated as a single book)
24. Chronicles I and II
Tzedakah -- Meaning literally "righteousness"
One of the fundamental values of Judaism is the responsibility and obligations of Jews to provide for the needs of those
who are less fortunate. These include the hungry, the sick and the old. This practice is known as tzedakah.
Tzedakah means giving of oneself, in addition to giving one's money or possessions.
Although tzedakah is often translated as "charity," the meaning is actually quite different. It is a religious
obligation and includes the concepts of justice and a responsibility to the needy.
As we carry this tradition forward, we appreciate and recognize that the support of our community--past, present and future--is
a cornerstone of our achievements.
The Jewish Sabbath
(Also Shabbos in Yiddish, meaning "cessation" or "rest”)
Except for Yom Kippur (the Day of Atonement), the Sabbath is revered as the most sacred of the Jewish Holy Days and is
perhaps the most beloved institution in the Jewish religion.
To understand this, you must understand the purpose of the Sabbath observance:
· The Sabbath encourages an awareness of the world which allows time to reflect upon the marvel of the universe,
to rejoice in its glory and beauty, and to contemplate our place here.
· The Sabbath further reminds traditional Jews of the commitment to freedom and justice. Quite apart from the bondage
of work, we are also tied to the demands of our modern mechanical life--cars, telephones, radios, televisions, and computers.
On the Sabbath, these elements do not exist, and we can reflect on the toll they take on our energy.
· The Sabbath underscores the personal life through three modes--Kedusha (holiness) which requires that the Sabbath
be singled out as different from the weekdays; Menuchah (rest) which is a spiritual state beyond just relaxation allowing
for serenity; and Oneg (joy) which allows us to reflect within ourselves and become revitalized to begin a whole new week.
When the Sabbath Begins and Ends
Jewish days begin at sundown. The origin of this is in the first chapter of Genesis, "There was evening and there
was morning," which indicates that the day starts at evening.
The Sabbath begins Friday night, 18 minutes before sunset, with a ceremonial lighting of candles and a special prayer.
In summer, when sunset occurs late, provisions can be made to "bring in Shabbos" early, but no more than one and
a half hours before sunset.
The Sabbath ends on Saturday night, 45 minutes after sunset. The transition from the Sabbath to weekday is marked by the
Havdalah or "Separation." The Sabbath can never be concluded earlier than 45 minutes after sunset.
Effect of the Sabbath on Residents Daily Routine
Because the Sabbath requires abstaining from creative labor, many everyday activities cannot be performed, and you may
be asked to assist on the Sabbath with everyday tasks which residents normally perform on their own.
Observant residents cannot write or sign their names, press the call light or undergo minor medical surgical or nursing
procedures unless they are deemed essential.
On the Sabbath, observant residents cannot ask others directly to perform prohibited activities for them. Negotiate before
the Sabbath to see what tasks residents will need help with during the Sabbath.
Special Festivities, Customs and Religious Services
Clothes
To prepare for the Sabbath, residents may wish to get their best clothes ready or have their hair done. As this is a festive
occasion, there may be singing after the Sabbath meal, and friends and relatives may come to visit.
Religious Services
There are special religious services held in synagogues on Friday night, Saturday morning, and Saturday evening.
Food
A special Friday evening meal is served with braided egg bread (challah) or a double portion of rolls. The bread is covered
with a special cover or napkin, and a blessing is said over a cup of wine. The end of the Sabbath is marked by a short ceremony
called Havdalah. A blessing is made over a cup of wine or grape juice, fragrant spices are passed around "to carry out
the sweetness of the Sabbath into the coming week," and a special braided or twisted candle is lit to mark the transition
from holiness of the Sabbath into the rest of the week. The Saturday evening meal is a cold dinner, since food cannot be cooked
on the Sabbath.
Lighting Candles
Candles are lit to signal the beginning of the Sabbath. Traditionally women light the candles in their homes every Friday
night.
The Meaning of Jewish Holidays
For most of us, especially for the elderly, holidays provide a thread of continuity with our past. As clients participate
in rituals that have endured over centuries, they feel part of an immortal heritage. Holidays often have added value for impaired
residents who may better recall the past than recent events. Holiday stories or customs can be very comforting.
Religious observances provide a unique opportunity for staff to engage family members and residents, who like to talk
about how they prepared for and celebrated holidays in their homes. The more we can make use our residents' inner spiritual
and cultural resources, the more we can help them find meaning in their lives.
Jewish Holiday Programs
There are many ways in which an organization can ensure that residents have the opportunity to participate in Jewish life.
Programs and parties can be designed for holiday observances which often involve family members. Staff can help residents
prepare for and attend these programs by encouraging them to participate when it's appropriate.
Jewish Holy Days
The Holy The The Holy Days are: Rosh Hashanah, (two days)
Yom Kippur
Sukkot
Shemini Atzeret
Simchat Torah
Passover (first two days & last two days)
Shavuot (two days)
Jewish Holy Days Policy
Observant Jewish residents or patients do not work--restrictions are similar to those that apply on the Sabbath. In a
Jewish environment:
· Duties should be carried out discreetly and more quietly than on ordinary days.
Functions which do not involve direct service should be performed with due regard to the solemnity of the occasion. Schedules
should be planned in such a way that activities which unduly conflict with the Holy Day environment are not performed.
*
Good judgment should be exercised in all activities.
Rosh Hashanah - (Jewish New Year)
The Jewish New Year begins in the fall with a period of 10 days of Teshuvah or return, during which Jews engage in a personal
spiritual reckoning or stocktaking. They take steps to review their conduct over the past year and make efforts to prevent
any misdeeds in the future.
The High Holidays begin with Rosh Hashanah, the first two days of the year, and end with Yom Kippur, the last day of the
10-day period.
On Rosh Hashanah the shofar (ram's horn) is blown. It is an obligation for everyone to hear the sound of the shofar.
The morning service on Rosh Hashanah is longer than usual services.
High Holy Day Symbols and Customs
Honey, a symbol of a sweeter and better year to come, is eaten.
Apples are dipped into honey and eaten at the festive meal.
Challah, a special round bread (shaped as a crown) is dipped into honey and eaten at the festive meals.
L'Shana Tovah Cards (New Years greeting cards) are sent to relatives and friends before or during this time period.
"L'Shana Tovah Tikateyvu" - A special greeting is exchanged at this season; it often appears on New Year cards.
It means "May you be inscribed for a good year," and refers to the concept that God has three books in which names
may be inscribed--"Life," "Death," and "Undecided." During the Days of Awe, those whose fate
for the year is "Undecided" may, by prayer, repentance and tzedakah (acts of righteousness), earn the right to be
inscribed in the book of "Life."
Yom Kippur - (Day of Atonement)
Yom Kippur, which ends the 10 Days of Repentance, is traditionally a day spent in prayer, asking for forgiveness for sins,
both personal and communal.
The traditional 25-hour fasting period can be of concern to some very ill residents, who may be unable to fast for medical
reasons. The Rabbi may wish to speak to the residents and reassure them that, according to Jewish law, they must eat, in order
not to place their health in jeopardy. Some residents may wish to fast through breakfast and lunch only.
Certain restrictions are practiced on this day. Some people do not bathe and only wear non-leather shoes.
The unique and very special service for the first moments of the fast day is Kol Nidre prayers, which absolve persons
from their vows to God, but does not absolve vows to other people. This prayer is recited three times on the eve of Yom Kippur,
beginning while there is still light. It is sung to a distinctive melody, which is plaintive and very beautiful.
Sukkot
This is the Feast of Tabernacles celebrated in memory of the time the Jews wandered in the wilderness for 40 years. The
holiday begins five days after Yom Kippur and lasts for eight days.
Historically, this holiday has its basis in the nomadic life the Jews led during the Exodus from Egypt. They lived in
booths or temporary huts. The sukkah (or hut) also symbolizes the frailty of our human existence and our dependence on God
the Protector. Prayers are said for the well-being of all nations.
When Jews were an agricultural people, this was the time for gathering crops and the harvest festival.
The main symbol is the sukkah or booth. Most Orthodox Jews build their own sukkahs in their garden or on their balconies.
The roof must allow rain to come in, but there must be more shade than sun. At night you must be able to see the stars through
the roof material. If the weather is good, everyone is welcome to come in, look around and have some cake or a drink (partake
of Kiddush). It is considered a mitzvah (commandment) to eat in the sukkah during Sukkot. The sukkah is a symbol of wandering
and hardship, and of the freedom that followed slavery.
Four traditional items are brought together on Sukkot:
. ESROG - a fruit resembling a lemon
. LULA V - palm branch
. HADASSIM - myrtle
. ARAVOT - willow
These four items are part of the religious service. At prescribed times they are gently shaken up and down and pointed
in all directions, symbolizing the presence of God everywhere.
Shemini Atzeret
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Shemini Atzeret is the eighth and concluding day of the festival period which began with Sukkot. It is a holiday
marked by benedictions and psalm reading. The annual prayer for rain is introduced during the synagogue service.
The Yizkor (memorial) service is said on this day. This may be a time when clients experience increased fearfulness and
anxiety about their own death. The service includes prayers for the martyrs of the Holocaust.
Simchat Torah
Simchat Torah, which means "rejoicing with the Torah," follows Shemini Atzeret.
On this day, the annual cycle of reading the Torah concludes, but it is immediately started again with reading Genesis,
symbolizing the never-ending study of Torah. Three Torah scrolls are used for the purpose: one opened at the end, another
at the beginning, the third used for a special holiday reading. All the Torah scrolls in the synagogue are carried in a procession
around the sanctuary. People dance and sing with the Torah scrolls, and children join the procession waving flags with a prayer
on one side and a Star of David or other Jewish symbol on the other side. In the days before fire regulations, an apple was
placed on top of the little flag pole to hold a lit candle, symbolizing that the Torah is light!
Passover (Pesach)
Passover is an eight-day Holiday of Freedom.
Passover marks the exodus of the Jews from slavery in Egypt. The name "Passover" is taken from the Exodus story.
The Jews were instructed to spread the blood of a sacrificial Iamb on their doorposts, so that the plague inflicted on the
firstborn Egyptian children would "passover" their homes.
Passover is celebrated in the home with family and friends. The first two nights are marked by a special ritual meal,
called a seder (pronounced "say-dur") meaning "order" of rituals. At
the seder, the Haggadah is read. This book tells the miracle of the Exodus and contains readings, prayers and hymns which
are spoken by the entire family seated around the festive table. The Haggadah contains instructions for how to conduct the
seder. During the seder, the leader assumes the role of teacher and there is an opportunity for dialogue between the leader
and family and guests.
The Meaning for Jewish Residents
Passover arouses a powerful consciousness of God's concern among many Jews. On this holiday He freed their ancestors from
slavery. Each Jew is obligated to view himself as one who was personally freed from this slavery.
Thus residents feel not only the closeness of God to them, but the closeness of their immediate neighbors and the entire
people of Israel who have shared and continue to share a common fate.
Because it is a holiday celebrated mainly in the home, some residents may experience sadness at the loss of their own
homes and independence.
Preparation for Passover
The Bible prohibits the possession of chametz--Ieavened products or edibles which contain grain-or its consumption during
Passover. Furthermore, any chametz owned by a Jewish person during Passover cannot be used. On the night before Passover a
search to rid the house of chametz (Bedikat chametz) takes place.
Special foods for Passover guaranteed to be free of chametz are purchased. "Kosher L 'Pesach" identifies a product
endorsed by a Rabbi for Passover use.
In addition to ridding the house of chametz during the week before Passover, everything in the house (especially the kitchen)
is scrubbed and polished. Kitchen utensils are put away and replaced by those specially reserved for Passover. As this major
cleaning was and still is done primarily by women, encourage female residents to clean their rooms in preparation for the
holiday.
Since Passover is known as the Holiday of Unleavened Bread, bread and flour products are not eaten and will be replaced
by matzah (flat, unleavened bread).
The Passover Seder
The festive seder table is at the center of Passover. The rituals associated with the seder remind the Jewish people of
the bitterness of slavery and the joy of freedom. During the seder and the reading of the Haggadah, the family will partake
of some symbolic foods. Some of these items will be present on the table.
Setting the Seder Table
The Seder Plate is the most important item on the table. Seder plates are usually beautifully decorated, often with scenes
from the Passover story or with Hebrew inscription. The seder plate contains the six symbolic foods:
· The Maror, the bitter herbs remind Jews of the bitterness of slavery.
· The Roasted Bone symbolizes the sacrifice of the pachal lamb that the Israelites offered on the eve of their departure
from Egypt.
· Roasted Egg is a reminder of the festival sacrifice in the Temple.
· Karpas, a vegetable, such as parsley or celery, is a reminder of the greenness and the beauty of the spring season.
· Charoset is a pleasant-tasting mixture of apples, wine, nuts and cinnamon, representing the mortar used by the
Israelites to build the great pyramids and cities of the Egyptians. It also represents the sweetness of freedom.
*
The Chazeret are bitter herbs, like the Maror, consisting of leaves and stalks of leaf lettuce.
Three pieces of Matzah (flat, unleavened crisp bread) are placed, one on top of the other, in a special matzah cover or
in a napkin. Matzah recalls the dough that didn't have time to rise and was baked in the sun because the Children of Israel
left in haste on their Exodus. According to common interpretation, the matzahs represent the three divisions of the Jewish
people: Kohen (priest), Levi (assistants in the Temple), and Israelites (people of Israel).
Additional matzah is placed on a serving plate for eating during the main meal. Matzah may be soaked in water to make
it easier to eat and digest, although certain residents may object to this procedure for religious reasons.
The blessing over the candles is recited before the Seder begins.
Pillows to lean on are traditionally placed in the chairs, especially in the chair of the Seder leader, as a symbol of
freedom from slavery. The table is festively set with a white cloth and the best silver and crystal, often specially reserved
for Passover.
Part of the seder ritual is to dip the Karpas (parsley) into a dish of salt water, which represents the tears of the Jewish
people while in slavery.
The wine glasses are filled with the traditional "Kosher for Passover" grape wine. The size of the cups is prescribed
by Jewish law. There should be enough wine to pour
four cups for each individual. These represent the four divine promises of redemption found in Exodus 6:6-7. You will
also need enough wine for serving during the meal.
According to tradition, because Elijah complained to God about the Jewish people, he did not die, but was given three
jobs: he must be present at every bris (circumcision ceremony); he must be present at every Seder; and he will announce the
coming of the messiah. A cup for Elijah is placed on the table and filled with wine. At one point
during the Seder, the door is opened so Elijah can enter. At this time, "Eliyahu
Hanavi," ('Elijah the Prophet') is sung. This is the same song which is sung at the Havdalah service at the conclusion
of the Sabbath.
Shavuot
Shavuot is called the Festival of Weeks because it occurs seven weeks after the first day of Passover. It is a two-day
holiday with a three-fold purpose. It celebrates:
. the giving of the Torah to Moses and Israel on Mount Sinai
. the harvesting of wheat in Israel the ripening of the
first fruit in the Holy Land.
Traditionally one eats dairy meals on Shavuot and decorates the home and synagogue with plants and flowers.
It is customary to stay up all night on Shavuot and study the Torah.
Other Annual Jewish Holidays
Chanukah (or Festival of Lights)
Chanukah, which means "dedication," is an eight-day festival celebrating religious freedoms. It commemorates
the historic military and spiritual victory of the Jews over the Greeks more than two thousand years ago. A group of Jews,
led by Judah the Maccabee, fought and won back Jerusalem from the Seleucid Greeks, who had tried to impose Greek culture and
religion on the Jews and forbade the practice of Judaism. After the fierce battle, the Jews won back Jerusalem and their sacred
temple. But when they attempted to cleanse and rededicate their temple, they discovered they had only enough consecrated olive
oil to rekindle the Eternal Light for one day. Religious tradition required it to burn continuously. They re-lit the menorah
(candelabra) anyway, and miraculously it lasted for eight days until they had time to press new oil. Since then each year
Jews celebrate that miracle. Most Menorahs are lit with candles today instead of the traditional oil.
The menorah has branches for eight candles and one more for a shamash, or helper candle. On the first night of Chanukah,
the shamash is used to light one candle, and so on, until the eighth day, when all eight candles are lit.
The menorah is a symbol of light and truth, a symbol of our love of religious freedom.
Latkes (potato pancakes), are a good-tasting traditional Chanukah delicacy made in oil.
Other Customs
Chanukah is a time for giving Chanukah gelt (money) to children. .
The dreidel is a four-sided spinning top whose four Hebrew letters stand for "a
great miracle happened there." It is used by children to play a game during the
holiday season.
Tu B’Shevat
The 15th day of the Hebrew month Shevat,--known as the "New Year for Trees"--is usually commemorated by the
planting of trees in Israel. It is traditional to eat fruits, particularly those associated with Israel.
Purim (The Feast of Lots)
Purim is a late winter or early spring holiday, celebrated with feasting, masquerading, gift-giving, and merry making.
Purim celebrates the Persian Jews survival from the persecution of the tyrant, Haman.
Some Purim Symbols and Customs
Hamantashen: These are special Purim cookies made in the triangular shape of Haman's three-cornered hat. They are filled
with poppy seeds, plum jam, or other fillings.
Grogger: This is a Purim noisemaker (a clacker on a handle). When it is whirled around in the air, it makes much noise.
When the story of Purim is read aloud, people make noise whenever Haman's name is read. Children love to whirl their groggers
and shout down Haman's name.
Reading of the Megillah: The Megillah contains the story of Queen Esther and Mordechai. This story describes how Esther
foiled Haman and was able to save the Jewish people from a planned massacre. Traditionally, Jews hear the Megillah read twice
on Purim, once at night and once during the day.
Shalach Monot: A practice of sending of gifts. Small packages of food and drink are assembled and given to friends.
Matanot I'evyanim: A practice of sending gifts to the poor. Even a joyous holiday is recalled with service through need.
Other Ways to Celebrate: Wearing Purim costumes, having a parade, preparing shalach monos, sending presents to the poor,
singing songs, playing games, preparing a festive meal.
Drinking: Purim is the only holiday when Jews traditionally imbibe spirits to fulfill a rabbinical commandment--they drink
until they can't tell the difference between "Cursed be Haman" and "Blessed be Mordechai.”
Yom Hashoah (Holocaust Remembrance Day)
In 1951, the Knesset (the Israel Parliament) set aside the 27th day of the Hebrew month Nisan, five days after Passover,
as an annual day of mourning for the victims of the Nazi Holocaust.
Jews observe Yom Hashoah by prayer, special memorial programs, and meetings. Donations are made to those institutions
which perpetuate the memory of the Holocaust. Any parties, festivities, or activities not in keeping with the spirit of mourning
are not held. Special arrangements may have to be made for those who wish to fast on this day, but fasting on Yom Hashoah
is not a religious obligation, as it is on Yom Kippur.
Yom Haatzmaut (Israel Independence Day)
Yom Haatzmaut is a joyous celebration! After 1,878 years of foreign domination, Israel was reborn as a modern independent
state on the fifth day of Iyar 5708 (May 14, 1948).
Tisha B’AV (Ninth Day of Av)
Tisha B'Av, considered the most tragic day of the year, is a day of mourning, commemorating the destruction of the First
Temple in 586 B.C.E. and the Second Temple in 70 C.E.
The period of mourning begins three weeks prior to the date of Tisha B'Av. During the first to eighth days of the month
of Av, dairy meals are usually served. On the ninth of Av, Tisha B'Av, Jews fast for 25 hours. During this period, music is
not allowed for recreational purposes.
Holidays Traditionally Accompanied by an Act of Fasting
Traditionally, Jews have understood fasting as a symbolic or spiritual act. The emphasis is not on a mortification of
the digestive system, but on the awakening of the individual's slumbering consciousness.
Fast of the First Born (Ta'anit Bechorim)
The day of the first Seder night is a Fast of the First Born, an expression of gratitude to God for having spared the
first born of Israel prior to the Exodus from Egypt by the Israelites. This daylight fast usually is observed by traditional
firstborn Jews.
Fast of Tammuz
This day commemorates the first breach in the walls of Jerusalem during the Babylonian siege. (The Babylonians eventually
destroyed the city of Jerusalem and the Temple.) This fast occurs on the 17th day of the Hebrew month of Tammuz. No water
or food is permitted, and no entertainment for the very devout.
Fast of Gedaliah
The day after Rosh Hashanah is called Tzom Gedaliah, the Fast of Gedaliah. Gedaliah was a governor appointed to rule the
Jews of Judea some 2,500 years ago.
On this day, Gedaliah was assassinated and wicked Nebuchednezzor instituted a reign of terror against the Jewish inhabitants
of Palestine. Tzom Gedaliah has since then been considered one of the minor fast days in the Jewish calendar.
Fast of Tevet
This is a daylight fast that marks the Babylonian siege of Jerusalem in 586 B.C.E.
Fast of Esther
Esther fasted before she went to the King in an effort to foil Haman's plot to kill all the Jews in the Kingdom. This
is a traditional daylight fast allowing no food or water. Work is permitted.
Jewish Calendar and Holiday Cycle
The Jewish calendar is based on both lunar and solar cycles.
There are normally 12 months of 29 or 30 days, which total 354 days in a year.
To keep the holidays in their appropriate seasons, an extra month (13th month) is added to the calendar at regular intervals
(usually every two or three years). Thus, the dates of the holidays shift from year to year. For example, Chanukah can occur
anytime between late November and early January.
The Synagogue in Jewish Life
Definition
The Greek word synagogue, literally meaning "House of Assembly", was originally a place like the town hall in
which the elected members of the community conducted their affairs. It is suggested that these meetings opened and perhaps
closed with prayers, and that from this evolved the institution of the synagogue. The synagogue is therefore known in Jewish
tradition as "a Temple in miniature."
Synagogue Architecture
The rules for architecture of a synagogue can be summarized briefly: there should be an ark in the east wall of the synagogue
to contain the Torah scrolls; there should be a bimah ("platform") from which the Torah is read; and the synagogue
should have windows.
A synagogue should be so constructed that the "holy ark" (the cabinet that houses the Torah scrolls) is fixed
in its east wall, based on the idea that the worshipers should face Jerusalem when they pray. I n all synagogues, above the
ark, there burns an Eternal Light. This symbolizes both God's guiding light and protection, and the light of the Torah, which
the Jewish people must always keep burning brightly.
In Orthodox synagogues there are separate sections to seat men and women, often with a screen or curtain dividing the
two sections. In Conservative, Reform and Reconstructionist synagogues, men and women are seated together.
If you are not Jewish and attend a synagogue, other than Reform, men are asked to wear a skullcap (also called a yarmulka
or kippah) as a sign of respect. However, nonJewish men should not wear any other religious garments. Women may choose--but
are not required--to cover their heads with a scarf, handkerchief or hat.
Worship
Today the synagogue is far more than a place where people meet for prayer, though this is still the chief function. Jews
'identify with the Jewish religion through the synagogue, and in most synagogues there are a host of activities--social, educational
and philanthropic--in which members come into closer contact with their fellow-Jews.
Prayer in general is of two kinds: the prayer of petition, in which we ask certain things of God; and the prayer of praise,
in which we praise God and worship Him. It is a reaching out to God, and therefore, far more than a series of theological
statements. It is hope, longing, suffering, love, entreaty, a leap into the unknown, a soaring of the spirit, all of which
require the aid of music for their expression. Words alone are insufficient. The power of music to move the heart is well-known.
That is why there are traditional melodies for the prayers in the synagogue.
The Rabbi and Cantor
The office of the Cantor in Hebrew (Hazzan) is one who has been appointed by the congregation as its emissary before God
to lead and chant the prayers in the synagogue. The cantor may share the teaching and pastoral functions with the rabbi.
Rabbi means "teacher." The authority of a rabbi is based not on his position but upon his learning. He has no
special privileges. The modern rabbi, like the minister, is responsible for religious education, for worship in the synagogue,
for ceremonials surrounding birth, Bar/Bat Mitzvah confirmation, marriage and death, and for pastoral guidance.
The Family
The center of Judaism resides in the family and the home. It is not an exaggeration to say that the unit around which
Judaism centers is the family. (Since the biblical period, the people of Israel were counted according to their family units.)
Jews regard the home as a fitting place of worship-just as they regard marriage as a three-way partnership between husband,
wife and God. The Jewish religion is essentially a family religion. The mother, lighting the Sabbath candles; the father,
blessing his children at the table; the many rituals that surround holidays; the scroll (mezuzah) on the doorpost which signifies
that God is in the home--each of these is an integral part of Jewish life.
Parents to Children
Jewish parents have obligations to their children. They must care for them, teach them in the home, and arrange for them
to be educated in general, and in Jewish knowledge.
Children to Parents
Children, too, have obligations. "Honor thy father and thy mother" is the fifth commandment. How does one honor
parents? Judaism replies: by acting respectfully toward them, by pleasing them, by helping them, and, if necessary, by supporting
them.
The Woman's Role
According to Jewish Law there is no superior or inferior sex. Traditionally, each fulfills a distinct role in God's scheme,
and each is superior in its own sphere.
The woman, throughout the ages, has been viewed as the "priestess of the home." It is she who is given the honor
of sanctifying her household to the worship of God by lighting the Sabbath and holiday candles. It is she who is given the
responsibility of transmitting her heritage to her offspring.
Traditional thought goes on to say the word "equality" has no rightful place in the scheme of things, nor is
it a realistic expectation. God created the world so that each species might contribute its best to the total harmony of creation.
The Torah has never deprived Jewish women of recognition but, to the contrary, has accorded them the highest form of reverence
and esteem.
The Torah recognizes that nothing must deter a woman from raising her children and establishing a Jewish home, and this
takes precedence over everything else.
The Jewish wife has always been seen by her husband as a confidant, with whom he consults, and asks for guidance. Indeed,
selections from Proverbs are read by a husband in praise of his wife each Friday night. "A woman of worth, who can find
her? Her value is far above rubies. . . the heart of her husband does safely trust in her. . . and he has no lack of gain.
. .strength and dignity are her clothing. . . she opens her mouth in wisdom and the law of loving kindness is on her tongue.
. . her children rise up and call her blessed, her husband also, and he praises her."
Increasingly, Jewish women are exploring new roles in Jewish life, especially with regard to rituals in the synagogue.
The Personal Dimension
In Jewish tradition man's body is considered of the utmost importance, primarily because it houses the soul; and for that
reason the body must be kept clean and healthy. It is a religious obligation (mitzvah) for one to bathe and thereby keep his
body--the holy vessel--clean.
The Talmud continues to stress this concern for health:
*
Shabatt (41 a) says that fluids should be drunk during mealtime, that a person should get enough sleep, and that
physical exercise should follow every meal.
*
Ketubot (11 Ob) warns that one should watch his diet because a change in eating habits may upset one's health.
*
Baba Kamma (92b) emphasizes the value of eating breakfast: "Have an early breakfast in the summer because of
the heat, and in the winter because of the cold, and people even say that sixty men [a common hyperbolic term] may pursue
him who has early meals in the morning and will not overtake him."
The obligation to preserve life, one's own, is basic. The twelfth-century scholar and physician, Moses Maimonides, points
out in his Eight Chapters that prudence demands that every person practice moderation in personal living so that his body
will remain strong and healthy.
Kosher Food
The Importance of Kosher Food and Kashrut to the Jewish Resident
*
Food is important to most of us. Taking meals is often a social act, and food is often used as an expression of
love and caring.
*
Many Jews will only eat food prepared according to Kashrut--Jewish dietary laws. Each meal provides them an opportunity
to observe biblical commandments.
*
Ordinary meals become religious experiences when preceded by ritual hand-washing and accompanied by the appropriate
blessing.
Jewish Dietary Regulations
Jewish Dietary regulations prohibit the eating of meat and milk products at the same meal. Two sets of dishes, pots, utensils
and silverware arc kept, one for dairy and one for meat. Only meat of kosher (ritually clean) animals, fowl and fish is allowed.
Animals are considered kosher if they chew their cud and have divided hoofs, e.g., cows. goats, sheep. etc. Kosher fowl are
primarily those which are not birds of prey, e.g., chickens, ducks. geese, turkeys, etc. Animals must also be slaughtered
and prepared in the prescribed ritual manner to be considered kosher. Fish are considered kosher if they have both scales
and fins, e.g., carp, salmon. whitefish, tuna, sardines, etc. Unlike meat, they do not have to be slaughtered or dressed in
any special manner. Fish do not have the same dietary regulations as meat and may be eaten with dairy products. If prepared
with a non-meat shortening, it can be prepared with dairy utensils. Shellfish are examples of non-kosher fish. Fish, meat,
milk and their derivative products, eggs, fats, oils and shortenings are considered kosher only if derived from kosher animals
or from plants and vegetables.
Suggestion: In those instances where a person wishes to observe the Jewish dietary regulations and there are no facilities
for kosher meat, it is advisable to serve a protein substitute diet, e.g., milk and milk products, eggs, fish, fruits, and
vegetables in place of meat, or to order prepared "TV dinners" from a kosher caterer. Some people who are not fully
observant may still want kosher meals. Others may want to refrain from eating unkosher meat (i.e. pork), or may want to avoid
milk and meat at the same meal.
MILK PRODUCTS- Milk products may not be eaten with or immediately after meat products. An interval of time, between
one and six hours, depending on the custom of the community, must elapse between meat and milk. Meat products, on the other
hand, may be eaten after dairy, after a short interval.
UTENSILS- Utensils used for preparing and serving non-kosher food may not be used for kosher food or vegetables unless
cleansed in a specific prescribed manner. Meat utensils may not be used for dairy products, and vice versa.
General Principles of Kashrut
· Meat and dairy products (and the equipment used to prepare and serve them) may never be mixed. Meat and dairy
are: stored, prepared, served, eaten, cleaned--SEPARATEL Y.
· Foods that are neither meat nor dairy are called pareve (neutral). They may be eaten with either meat or dairy
foods. But once they are placed or cooked with either, they are classified that way (Le, once cereal is combined with milk,
the cereal is classified as "dairy"). Fruit, vegetables, grains, nuts, fish, eggs, black tea or coffee and water
are considered pareve.
Role of the Mashgiach
The Mashgiach works in a kitchen or a food services department. His or her role is to oversee all areas of food preparation
and service to ensure that the laws of Kashrut are correctly observed. The Mashgiach has knowledge and understanding of the
Kashrut laws and can answer any Kashrut-related questions or issues.
Rituals Associated with Eating
Since eating is a religious and elevating experience to traditional Jews, you may observe that some of the following practices
are important to Jewish residents.
*
Reciting a blessing before eating. Traditional Jews will recite a special blessing before eating any food, using
different blessings depending on the type of food.
*
Ritual washing of hands before meals. Before eating bread traditional Jews will perform a ritual hand washing traditionally
done with a two-handled
washing cup.
*
Covering the head while eating (men only).
*
Asking for salt (or salt substitute) to dip bread into.
· Grace after meals. At the conclusion of a meal where
bread is eaten, it is customary to recite or sing a long grace after meals, also known as benching. After eating a light
snack or a meal where no bread is served, a shorter blessing is recited.
*
Special songs on the Sabbath. On the Sabbath, special songs known as Zemiros are sung before, during, and after
the meal.
When Medical Instructions Conflict with Kashrut
The highest value in Judaism is to preserve life, so if a resident is ill and medical instructions are in conflict with
Kashrut laws, medical instructions prevail.
You may find it helpful to consult with a rabbi to respond to specific situations.
Customs and Symbols
Mezuzah
"It is a Divine Command to affix a mezuzah to every door of the house."
The mezuzah is a tubular case made of wood, glass, metal or ceramic, usually three or four inches in length. Within the
case is a rolled-up, handwritten parchment in Hebrew containing sections from the Torah.
The mezuzah is attached diagonally to the upper third part of a doorpost on the right side of the door as you enter Jews
believe the mezuzah protects against harm. As Jews enter and leave their homes, the mezuzah reminds them of the presence of
God in their home. The mezuzah says, "This is a Jewish home."
Magen David
A magen david is a six-pointed star which symbolizes Judaism. It is seen on the flag of the State of Israel, on synagogues
and on objects inside synagogues. It consists of two triangles.
Man Not Shaking A Woman's Hand
An Orthodox man may not wish to shake hands with a woman. Why?
This is a religious practice stemming from religious laws of modesty and proper behavior between the sexes. Likewise,
an Orthodox woman may not want to shake hands with a man. When you encounter an Orthodox person, take your cue from his or
her behavior. Sensitivity to the individual is in order.
Men Preferring a Male Caregiver
For similar reasons, Eastern European men may prefer a male caregiver.
If possible, try to arrange for a male healthcare aid or orderly to bathe these male residents. If, as a female caregiver,
you must touch to provide care, carefully tell the resident what you are going to do (Le., "I'm going to wash you now").
The same consideration should be given to female residents if care needs to be given by a male healthcare aid (Le. lifting
her out of bed to be placed in a wheelchair).
Expression of Pain
Expression of pain and venting of problems is a culturally acceptable way of coping. Residents who moan, groan and cry
out a lot may find the verbalization helpful. There usually is real pain. Encourage the person to cry out and talk about the
pain. Be supportive.
The moans and groans may come out more at night-some residents survived the Holocaust or endured other indignities, and
they may feel more vulnerable at night. On the other hand, some residents appear very stoic and hold in their feelings.
Religious Dress
Worn by Men: Tallit Katan (Small Tallit) or Arbah Kanfot (Four Corners)
The tallit katan or arbah kanfot is a four-cornered woolen scarf, rectangular in shape. It is approximately three feet
long and one foot wide.
Since it is worn as a garment falling over the chest and neck in equal length, there is a rectangular cutout in the middle
for the head to go through. Each of the "four corners" is perforated by a small hole from which is suspended the
tzitzit or fringe.
The tallit katan is worn under the clothes all day, not just when praying.
Worn by Men: Tefillin (also Phylacteries or Frontlets)
Tefillin, like the Sabbath, dietary laws and tzitzit, are a prominent symbol of the Jewish religion. The tefillin are
two small cube-like boxes with narrow, black leather straps. The boxes contain parchment on which verses from the Torah are
written. Tefillin are
worn to bear the name of God upon one's being.
Tefillin are worn in this specified manner: one box is worn above the forehead with the attached strap worn around the
head; the other box is attached to the upper left arm with the strap wound in a spiral down the arm seven times and over the
palm and fingers.
The arrangement for the wearing of tefillin is such that one rests next to the brain; the other one, on the left arm,
rests in a position closest to the heart. This signifies that the Jew, when he worships, does so with al his heart and with
all his thoughts.
They are worn during week-day morning prayers. If a resident or patient cannot attend morning prayers, he may request
to put on tefillin in his own room.
Some residents may need assistance in putting on tefillin.
Worn by Men: Yarmulka
A yarmulka (kippah or skull cap) is a religious head covering. It can be made of any fabric in any color and may have
a design. To cover one's head with a turban or skull cap is a sign of humility, respect or reverence and has been a widespread
custom among many people in the Orient.
Chasidic Dress
While all Orthodox Jews dress modestly, some Chasidic Jews wear distinctive clothing, especially on the Sabbath.
Men may wear a long black coat tied with a black belt and a fur hat. Some may also wear white stockings.
Some men have beards or sidelocks, which may be very long.
Worn by Women
Orthodox women cover their heads with a scarf, hat or wig once they are married.
The ancient Rabbis demanded strict observance of the custom that married women cover their hair at all times as a sign
of modesty and in order to eliminate it as a source of temptation to strange men. Many Conservative and Reform women will
cover their heads with a scarf or chapel cap while attending synagogue or performing religious rituals.
Orthodox women also dress modestly, with sleeves that cover their elbows, and skirts that cover their knees. Orthodox
women do not wear pants, as the Torah prohibits women from wearing men's clothing, and vice versa.
Events Affecting the Jewish People
Holocaust
Holocaust is a term has normally been used to describe the fate of Europe's Jews in the 1930s and '40s. While the Nazis
had little trouble in disposing of people whom they considered inferior, the policy aimed at Jews was the most deliberate
and well calculated. The policy found eager support in other European nations as well, where centuries of deeply ingrained
Christian anti-Semitism erupted into violence under cover of war.
Adolf Hitler's persecution of Jews began as soon as the Nazis came to power in 1933. Jewish businesses were boycotted
and vandalized. Jews were driven from their jobs in government and universities. By the Nuremberg laws of 1935, they lost
their citizenship and were forbidden to intermarry with other Germans. They became nonpersons in their own country with no
claim to rights of any kind. Many fled to other European nations or to the United States. Most, however, stayed behind, convinced
that as fully integrated German citizens, they were safe.
November 9-10, 1938, was the Night of Broken Glass. Nearly every synagogue in Germany was destroyed, along with many other
Jewish institutions. It was followed by the rounding up of thousands of Jews to be imprisoned in concentration camps. Their
wealth and property were confiscated.
By late 1941, after the invasion of the Soviet Union, the overwhelming mass of European Jewry had been brought under German
domination. It was at this point in the war that the Nazi leaders began their "final solution" to what they called
the "Jewish problem." All Jews were to be evacuated to camps in Eastern Europe. Many would be killed outright, while
others would endure slave labor and meager rations until they died. Before or after they were killed, they were stripped of
every potentially valuable possession--clothing, eyeglasses, jewelry, gold teeth, and hair. By 1945, when it was obvious that
Germany was losing the war, this goal--rather than the war itself--had become paramount.
The killings were done by mobile death squads and in concentration camps such as Auschwitz, Treblinka,
Belzec, and Majdanek. The Nazis' most effective method of exterminating people was in specially constructed gas chambers,
into which the victims were packed wall to wall. After the gassing, the bodies were then moved to nearby furnaces to be burned.
Some residents and their families are Holocaust survivors who spent years in concentration camps, enduring Nazi torture
during World War II. Some of these residents' illnesses and disabilities may be associated with this history of physical and
mental torture and the losses they experienced. Some survivors may envision parallels between institutional life and their
life in the concentration camp.
Adult children of survivors may seek to protect their parents from further pain and act as their parent's pa"
Our awareness and sensitivity can help reduce some of the painful effects of Holocaust-related traumas.
Zionism
The creation of the state of Israel in 1948 as a homeland for Jews the world over was the culmination of decades of effort
by the Zionist movement. Modern Zionism originated in Eastern Europe during the late 19th century largely as a result of the
persistent and severe persecutions of Jews in Russia and its neighbors to the west. In many ways, however, Zionism as a nationalist
movement is a continuation of an historical presence that Jews had in Jerusalem and in Galilee, Samaria, and Judea, or Palestine
as the Greeks called the region (and as it has become known), since
the time of ancient Israel.
Zionism has also taken on a
strong religious significance.
From about 1500 through the early 18th century, there were
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