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General Information about Jews and Judaism
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.
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
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.
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.
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