In parallel poetry, the moon is called a "faithful witness in heaven." (Psalm 89:37)-- a name also applied to Yahshua (Rev. 1:5) So there must be an implied connection.

Another word for the moon itself is yareaH, which is often used interchangeably with Khodesh. (1 Kings 6:1; 8:2) It is also called levanah (the "white one", a feminine form, which suggests a bride; Jacob understood the moon in Joseph's dream to be speaking of his mother in Genesis 37).

At Congregation Beth Lechem, we anticipate the likelihood of the new moon by computer models, but wait until the official e-mail announcement from the Land via the Karaites before declaring the new month here.

We put together a calendar for the month to help get in the flow of the Hebrew dates, and include birthdays of congregation members, Sabbath study readings, and any other special events.

We all dress in yellow in honor of the moonlight, and eat a pizza dinner together (since a pizza looks much like the full moon, which is the "goal" of the new moon--or is it just to give the ladies a break from cooking?)

We then blow trumpets that resemble the silver trumpets from the Temple as many times as the number of the month that is beginning to announce which month it is. We recount what festivals or special biblical events take place in this month. Then we follow a liturgy adapted from a tradition Jewish Siddur, with songs "spinning off" from several parts of the liturgy. We end with an original song about the New Moon.

More about the New Moon

CHAPTER 3. The Feast of Unleavened Bread

YHWH commanded us to select a lamb on the tenth of the month of the Aviv, and guard it until late in the afternoon of the fourteenth of the month, then slaughter the lamb and put its blood on the doorposts, and roast the whole lamb--head, innards and all--over fire. One household--or possibly two or three neighboring households if they are small--is to eat it together, and not leave any of it until morning; whatever is leftover is burnt. At least in Egypt, it was to be eaten in a hurry, with the whole household dressed and ready to travel. (Ex. 12:3-20) This is called the Passover, or Pesakh ("PAY-sock").

Pesakh is not just another name for Hag HaMatzah, though the term has been popularly used that way even since Yahshua's time. Pesakh is specifically the offering of the lamb to be eaten in commemoration of the Exodus. The word Pesakh comes from a word meaning to limp or to "skip", which is exactly what the messenger of death did to those who obediently placed the blood on the doorposts, forming there the letter "kheth", which is the first letter of the word for "life".

Pesakh is on the fourteenth, but since the Hebrew day begins at evening, some people think it is done as the fourteenth begins. But "evening" means "mixture" or "transition" in Hebrew, and other parts of the commandment clarify that it means "as the fourteenth is ‘bleeding' into the fifteenth"--i.e., not at the evening that begins the fourteenth, but the evening that ends it:

‘In the first month, on the fourteenth day of the month, in the evening, you shall eat unleavened bread until the twenty-first day of the month in the evening.
‘For seven days no leaven is to be found in your houses, for if anyone eats what is leavened, that same being shall be cut off from the congregation of Yisra'ĕl, whether sojourner or native of the land. (Ex. 12:18-19)

"Seven days you must eat unleavened bread, and on the seventh day is a festival to YHWH. (Ex. 13:6)

Since unleavened bread is already to be eaten at the Passover, thus beginning Hag haMatzah, if the Passover was at the beginning of the fourteenth, we would actually be eating unleavened bread for eight, not seven days.

But anyone who eats anything leavened during those seven days is to be cut off from the community of Israel. (Ex. 12:15)

We are also commanded to continue celebrating this festival throughout our generations, having no leaven in our homes (or any place we meet or inhabit) from the time of the Pesakh offering until the end of the seventh day thereafter, and treating the first and last day of the festival like a Sabbath, except that we can cook food. We are to pass on to our children the story of what YHWH did so it will not be forgotten. (Ex. 13:5-10)

All males are to appear before YHWH three times per year, and this is one of those times. (Ex. 23:14-18) We are told here also to guard the appointed time--that is, do not lose track of when it is, so that we can be sure to proclaim it on schedule and observe it at the right time--the appointment when YHWH Himself will show up.

We are commanded not just to eat no khametz (KHAH-mets)--that is, nothing leavened--but also, on the positive side, eat unleavened bread on each of the seven days. (Ex. 34:18)

No servile work is to be done on the first or last day of the Feast, and when the Temple is in existence we are to bring an offering by fire to YHWH on each of the seven days. (Lev. 23:4-8) Specifically, two young bulls and one ram, and seven lambs a year old, with their grain offering, three-tenths [of an ephah] of fine flour per bull, and two-tenths per ram, and one-tenth for each lamb. (Num. 28:16-25)

We are not to slaughter it at home or in our own cities, but at the place YHWH designates (which ended up being the Temple in Jerusalem). We are told to celebrate there all night, then return to our tents in the morning. (Deut. 16:1-8)

No one who is uncircumcised is permitted to eat of the Passover lamb, nor may anyone who has alienated or estranged himself from the community of Israel. (Ex. 12:43-48)

Unlike all the other feasts, the Passover is a slaughter that has an alternate time in which someone who is ritually unclean due to touching a dead body or unavoidably detained while abroad on a journey may bring the offering exactly one month later than the prescribed time. (Numbers 9:6-13) This is called Pesakh haSheyni (secondary Passover).

The Renewed Covenant tells us that the purpose of the observance is that we might clean out the old leaven. But it also reiterates that we should observe the festival, not with old leaven of evil and wickedness, but with the unleavened bread of sincerity and truth (1 Cor. 5:6-8)--just in case someone might erroneously think (as many have) that the fact that the covenant was renewed meant that such commands were done away with. Themes of the Festival:

• Deliverance and Freedom
• The firstborn (death of firstborn in Egypt, "Israel is My firstborn", Levites substitute for the firstborn in Israel as priestly assistants)
• Being real (no leaven, which makes it look like more is there than really is)
• Purging the old and making room for the new
• Clearing out the wrong things that have permeated so there's room for the right
• Never forget what YHWH did to set us free
• Passing on to our children what YHWH has done
• Leaving Egypt (picture of the world at large or the pagan church) behind

  Other Names for the festival include "YHWH's Passover" (Exodus 12:27), "Z'man Kheruteynu" (The Time of our Freedom, Exodus 13:14), and "Hag haAviv" (Feast of the Ripening Barley)–since it falls during the month of Aviv.

  In Jewish Tradition, Matzah (essentially a large unleavened cracker) must be made in under 18 minutes. A 15-step seder ("order") follows, including four questions from the children ("Why is this night different from all other nights?", etc., and answers from the parents or in songs)

  Ten small pieces of leavened bread are hidden around the house, then the children go find them, and sweep them onto a wooden spoon with a dove's feather and put them in a bag which is then burned at the synagogue.

  A special seder plate, sometimes with indentations cut into it for the separate components, is used to ensure that every commandment regarding what is to be eaten is kept. The bitter herbs are dipped in salt water to recall our tears while enslaved in Egypt, and ten drops of wine are spattered onto the seder plate to memorialize the blood of the firstborn of Egypt who had to die before we could be freed. In lieu of lamb (since the Temple is no longer present), a lamb's shankbone is included on the plate as a reminder. The meal is eaten while reclining at table (as free men did in ancient times). Matzah-ball soup and the "Hillel sandwich"--horseradish mixed with kharoseth (khah-RO-set) made from apples and wine) between two pieces of matzah--are favorite traditional parts of the meal.

  During the seder , the Afikomen (the middle of three matzoth wrapped between napkins) is hidden away during three of the four cups of wine drunk throughout the seder , and the children hunt for it. The one who finds it gets a prize, usually monetary.

  A cup is set for Eliyahu (Elijah) the prophet and the door is left open so that he might enter in when he returns to usher in the Messiah--which he will by tradition do at Passover. (Interestingly, John the Immerser, whose father was told he would come "in the spirit and power of Eliyahu", was born at Passover.)

  Here are some other traditions that Congregation Beth Lechem has developed:

  • Sometimes we follow the Jewish seder very closely. At other times we use something more original, and still other times we use a combination of the two. No two seder s are the same!
  • We start several weeks before Pesakh to identify products in our homes that contain leaven, and start separating it into a designated place in the house so it can be used up or removed form the house.
  • We don't buy anything leavened after a certain point, then during the last few days we begin the search in earnest. We clean places in the house that don't get cleaned the rest of the year--air conditioning ducts, inside the toaster, under the kids' beds, inside the fold-out sofa, etc.!
  • While some consider things like beans or rice, which swell when put in water, as off limits during this feast, we only consider leavening to be anything that actually makes something rise, like yeast, baking soda, baking powder, etc. Even some yeast extracts, like torula yeast, may be eaten, because these by-products do not make other foods rise.
  • Consistently we all gather at a campfire site in our community and burn the last of the leaven found in our houses before entering into the seder .
  • Sometimes we camp out for at least one night to remember the pilgrimages to Jerusalem.
  • We do not invite anyone from outside our congregation because the Scriptural command speaks of each household celebrating the feast together, and sharing it with neighbors only if the household is too small to eat a whole lamb. (Ex. 12:3-4)
  • We use our fanciest dishes and silverware in honor of YHWH's presence.
  • We have additional teaching sessions on the first day of the feast.
  • Sometimes we recline at table; on other occasions we eat quickly with sandals on our feet and staff in hand as at the first Pesakh. We always dress with clothing that looks as ancient in style as possible.
  • We make homemade matzah baked in an earthen oven with a variety of flavorings.
  • We have a barbecue with roast lamb (occasionally even slaughtering it ourselves as a memorial of the real Passover, since there is no Temple at present).
  • We try to make it as visual and memorable as possible for the children, so we often have toy frogs, flies, etc. for them to throw at the right time in the recounting of the story of the Exodus. We may make a piñata in the shape of a lamb--or of Pharaoh!
  • We sometimes have competitions for writings songs about the festival, cooking a dish using matzah in the most creative way, etc. Chocolate-and-almond-covered matzah ("almond bark") is a favorite!

    
    

    CHAPTER 4. The Feast of Weeks
    

    Shavuot ("shah-voo-OAT"), which means "weeks", is the next of the three pilgrimages to Jerusalem in which all grown and able-bodied men are to appear before YHWH. (Ex. 23:16-19) It is the culmination of a "week of weeks"--that is, seven weeks, in which we are specifically commanded to count the days. These seven weeks lead up to this feast, but do not include it. It is on the fiftieth day.

    The seven weeks are called "the Counting of the Omer". This begins shortly after Passover, and still within the Feast of Unleavened Bread. On the first day, which is called Yom haBikkurim (the day of the firstfruits), the first and best of the barley harvest is brought to the Temple for the priests.

    In ancient times there were two ways of understanding when the firstfruits were to be brought. The actual Scriptural command is:

    "On the morrow after the Sabbath..." we are to bring two loaves made from two tenths of an eyfah of fine flour, along with seven flawless year-old lambs, one young bull, two rams for an ascending offering, one male goat for a sin offering, and two male lambs to be a peace offering. (Lev. 23:15-22; see also Deut. 16:9-10; 26:5-8)

    The Sadducees took this Sabbath as the ordinary weekly Sabbath that falls during the Feast of Unleavened Bread. The Pharisees took it to mean the first day of the Feast, thus the counting of the Omer for them always begins on the 16th of Aviv.

    Rabbinic Judaism today follows the Pharisaical view, while we at Beth Lechem, along with the Karaites and others, follow the Sadducean view, so that Yom haBikkurim always ends up being on the first day of the week, as does Shavuot. This is because there is another Hebrew word used for Festivals, Shabbaton (which means "a great Sabbath" or "high day"), while the only commanded festival ever simply called a Sabbath in the Torah is Yom Kippur, which is a "ceasing" but not a feast. (Lev. 16:31; 23:32) We are also commanded to count "seven complete Sabbaths" (Lev. 23:15), but in the Pharisaical count, one can count seven weeks, but there might not always be both seven Sabbaths and seven weeks. (For example, if the first day of Unleavened Bread fell on a Friday, the firstfruits would be brought on the Sabbath, but then this would count as the first Sabbath, and the seventh Sabbath would only be six weeks after the count began, and the count would only reach 43 days instead of 49.)

    Shavuot is the firstfruits of the wheat harvest. The two loaves of wheat bread are to be baked with leaven this time. (Lev. 23:17) This means that during this season leaven is a picture of something different from during the Feast of Unleavened Bread, where it symbolizes sin and pride. Yahshua gives us a clue in his parable of the woman who hid three measures of leaven in her dough until it was fully leavened:

    "The kingdom of the heavens is like leaven..." (Mat. 13:33)

    So leaven is a picture not of sin, but of the Kingdom during this season. In every case, leaven is something that thoroughly permeates. Sometimes the result is negative (as depicted at Hag HaMatzah) and sometimes it is positive (as here).

    The Mishnah (a Jewish commentary on the way Torah commands were carried out during Second Temple Times) tells us that landowners would mark the first produce to ripen. When it was time to bring them up to the Temple, the men would gather in open squares of the towns designated for each priestly course, sleep outside to be sure they would not contract corpse-uncleanness, and depart at dawn walking behind an ox whose horns were overlaid with gold with a wreath around its head, and a flutist would walk before them to Jerusalem. The rich brought firstfruits in baskets of silver and gold, while the poor brought them in baskets made of peeled willow branches. They would decorate the firstfruits with other forms of produce, and on arrival in Jerusalem, recite the declaration in Deut. 26:3-10, but only for the firstfruits of the seven species for which Israel was known: barley, wheat, grapes, figs, pomegranates, olives, and dates.

    We can see strong parallels between the five ministry gifts listed in Ephesians 4:11-16 and the process of bringing the wheat (us) to maturity so it can become bread (which represents unified community, according to 1 Corinthians 10:17):

    • The evangelist harvests (removes from the ground where we grew up)
    • The pastor/shepherd threshes (gently separates from what once protected us and acclimates to the new environment)
    • The teacher winnows (elevates us to where the wind/spirit can do its work)
    • The prophet roasts (brings fire in a controlled way to remove the unusable weightiness of self)
    • (YHWH Himself does the crushing between the two stones of the Torah)
    • The apostle sifts (tests to see where each fits and if each is ready to blend in with community or is still too much of an individualist to fit through the sieve)

    The flour used for the two loaves for the Temple at Shavuot was passed through thirteen different sieves, each with a finer mesh.

    Bikkurim ("firstfruits") also means "firstborn", so we can see many analogies with how we ourselves should present to YHWH the first and best of all our resources, our generous thoughts, and in a figurative sense, our children.

    Yom haBikkurim is the day Yahshua was resurrected. While usually translated "on the first day of the week", in Greek it actually says, "[day] one of the Weeks", i.e. the seven weeks. (Mat. 28:1) This is confirmed when Paul calls Yahshua "the firstfruits of those who have fallen asleep". (1 Cor. 15:20-23)

    It was probably on the 17th of the month that year, three days after Passover, and on the anniversary of Noah's ark coming to rest (Gen. 8:4), and by tradition the anniversary of Israel coming out of the Reed Sea, and Haman being hanged--all pictures of redemption.

    Some other names for Shavuot are Hag haQatzir ("feast of the harvest"), "the fiftieth day", and the Firstfruits of the Wheat Harvest.

    Themes of the Counting of the Omer and Shavuot:

    • Growing to fullness of Maturity
    • Giving of the Torah at Mt. Sinai (which tradition says took place on Shavuoth)
    • The offering of the Torah to all 70 nations (though only Israel accepted it)
    • The wedding of YHWH and Israel (under the chuppah/canopy of the uplifted mountain – Ex. 19:17). In this scenario, Passover is seen as His courting Israel, and Sukkoth as the setting up of a household faithful to the Torah.

    Jewish Traditions in regard to Shavuot include staying up all night to study the Torah (because tradition says the Israelites overslept at Mt. Sinai on the day the Torah was given), and to study some part(s) of it that one does not normally study to "give the Torah a beautiful birthday present". Another is to read psalms (because David was born and died on this date), and to read the story of Ruth (which takes place in the barley harvest). Synagogues are decorated with greenery to celebrate the harvest theme, and homes are decorated with branches and especially with roses.

    The account of the Shavuoth (better known by the Greek term "Pentecost", which simply means "fiftieth") the year of Yahshua's resurrection and ascension (Acts chapter 2) seems to confirm the tradition of David dying on that day, since Keyfa ("Peter") alludes to David being long dead and his tomb being still with us. (2:25-29) One of the traditions on the day of someone's death is to visit their tomb, so Keyfa would have been speaking to people who either had just done so or were preparing to do so soon thereafter.

    The themes of the fullness of maturity and being completely unified are clear in this account:

    "When the day of [Shavuot] had fully arrived, they were all in one place and in perfect harmony [or unison, with one mind, in full agreement], and suddenly there came from the skies the sound of a mighty, rushing wind…and there appeared to them tongues of fire that were distributed and settled down on each of their heads." (Acts 2:1-3)

    This clearly recalled the thunderings and fire descending onto Mount Sinai the day the Torah was given (Exodus 19:18; 20:18), and it is easy to see how YHWH marked this year of the renewal of the covenant with the refreshing of the offer of the Torah to all nations, as the message of the apostles was spoken to each of the pilgrims to Jerusalem in their native tongue. And a tikkun ("tee-KOON", meaning reparation or reversal) was made for the incident of the golden calf, for which 3,000 people was struck dead in one day, because on this day the book of Acts tells us that 3,000 souls were added to the ranks of those who followed the Messiah. (2:41)

    Beth Lechem's Traditions include the children making creative charts to help them count the 49 days and some sort of wall mural for the feast or the period of counting, done as a group by those in the congregation who are artistically inclined. On Shavuot itself, we eat breakfast together with a lot of dairy foods, with the two lumps of dough from which the two loaves will be made already being leavened in the meantime. When the dough has risen, we follow a flute player down to the outdoor earthen oven and bake the loaves there. We read and discuss the implications of the book of Ruth, and have a cookout with homemade ice cream.

    
    

    CHAPTER 5. The Day of the Awakening Blast
    

    Yom Truah ("yoam TRUE-ah") is the first day of the seventh month, after a long season--nearly four months--with no prescribed festivals.

    There are very few Biblical commands about this holy day. We are only told to gather and blow trumpets or shofars. (Lev. 23:24) On it we are to do no servile labor, and are to bring particular offerings. (Num. 29:1ff) No reason is even given for this holiday. The word truah, though, tells us more. It has many shades of meaning. It can mean, "a blast or blowing of a trumpet", "an alarm" (Ezekiel 33:3-6), "a battle-cry" (Judges 3:27, II Samuel 20:1), or "a shout of joy". So we must see it from each of these angles. Some say the command is actually to HEAR (shema') the shofar being blown, not necessarily to blow it yourself.

    This is not one of the pilgrimage festivals, so it was not just in Jerusalem, but in the whole Land of Israel, that one would be able to hear shouts and shofar blasts. Since this is only a few days before the Feast of Booths (Sukkoth), which is one of the pilgrimage feasts, YHWH says that if we are keeping YHWH's commands and pleasing Him, He will not even let any of our enemies want to steal our possessions, and this may help keep them at bay.

    Tradition says that on this date, Adam was created, the flood of Noach dried up, Enoch (Khanokh) was taken to be with YHWH, Sarah, Rakhel, and Shmu'el were conceived, and the construction of Ezra's altar was begun. The resurrection of the dead will occur on this day, according to tradition (based on Yeshayahu 18:3, which says those who "dwell/remain in the earth" (i.e., the dead) will see a sign on the mountain and hear a trumpet when it sounds. (Compare Yochanan 5:25.)

    Other themes of this day:

    • Alerting us to the fact that Yom Kippur is near to make sure we are ready
    • The summons of the living back to the Land may thus occur on this day as well
    • Coronation of the King (1 Kgs. 1:34, 39)
    • Repentance
    • Judgment
    • Creation

    Other names for Yom Truah:

    • In modern Judaism, Yom Truah is nearly always called Rosh haShanah ("roash ha-sha-NAH", meaning "Head of the Year"), but it refers to the creation year or the civil calendar rather than the calendar YHWH gave to Israel in particular after the Exodus. It is the anniversary of creation--traditionally the sixth day of creation, to be exact (the day Adam was created).

    • The Last Trump: an idiom for Yom Truah. This is what is alluded to in 1 Corinthians 15:52, and it confirms that this is the context for the resurrection. Though it is called the "last", it is actually the second of three important shofars: the first was heard on Shavuot at Mount Sinai (Ex. 19:18-19); this one is the second; and the Great Trump is one heard on Yom Kippur. (See Yahshua's allusion to this in Mat. 24:29-31.) The first two are considered to correlate with the two horns of the ram caught in the thicket (Gen. 22). (Compare 1 Thess. 4:16-17.)

    • Yom haKeseh: "The hidden day": When Yahshua said, "No man knows the hour or the day", he was referring to this idiom, because this is the one major festival that is on the new moon, so we will not know whether it will be this day or the next until it is right upon us. Of course we can anticipate its nearness by watching the signs in the heavens. This is also the only commanded feast that since ancient times was celebrated for two days (though only one is prescribed) because it could take the eyewitnesses or heralds some time to reach all parts of the country with the news of the sighting.

    • Yom haZikkaron or Zikkaron Truah ("Day of Remembrance/Shouting of remembrance")

    • Yom haDin: The first of two "days of judgment", the second being nine days later on Yom haKippurim. On Yom Truah, the Talmud says, it is determined who will be inscribed in the Book of Life for that year, and who in the Book of Death, and it is sealed on Yom Kippur. The intervening period is called the "Days of Awe" (Yamim Noraim)--the most solemn time of the whole year, with the focus being on repentance in the most intense way. It follows the month of Elul, which is an acronym for Ani l'dodi w'dodi li: "I belong to my beloved and my beloved belongs to me." (Song of Solomon 6:3--a royal There are thus forty days in this special season of T'shuvah (repentance and return). It is said that during this time the King is in the field rather than in the palace, so that he can be more accessible even to the peasants. There are no doors or walls between Him and us at this time, so we need to take advantage of this special invitation to draw closer. One cannot fully enter into the joy of Sukkoth without this step.

    It is Jewish Tradition to eat apples and honey, and/or round challah (a symbol of perfection) dipped in honey. Some make challah in the shape of a ladder to recall Yaaqov's dream when he slept on what would later become the Temple Mount. It is traditional to bake a whole fish, head, tail, and all, and eat from near the head to symbolize that this year you will be the "head, not the tail" ; others eat the head of a lamb. Another custom is to eat new fruit of a type you have not yet eaten this season. Other sweet foods like teiglach (crunchy dough boiled in honey) or tzimmes (honey-baked carrots) are eaten. The reason for the latter is that the Yiddish word meren means both "carrots" and "increase". Many Jews practice tashlikh, a custom of throwing pieces of bread into a river so that it flows away to the sea, based on Mikha 7:19. Many wear white (a symbol of purity) and even dress the Torah scroll in white. The shofar is blown 100 times throughout the day, using three distinct sounds: the tekiah (one long, mellow note), shevarim (a series of three medium blasts), and, of course, the truah (anywhere from eight to twelve staccato blasts followed by one long blast).

    At Beth Lechem, some additional traditions include a large meal together, shofar-blowing contests, and making our own shofars (in advance) from untreated animal horns. We do not practice tashlikh, since bread is a picture of a unified community, and we do not want to associate that with sin.

    
    

    CHAPTER 6. The Day of Atonement
    

    Yom haKippurim comes on the tenth day of the seventh Hebrew month.

    Kippurim means "coverings", for on this day YHWH provides a covering for the sins of both individuals and the whole nation of Israel if they are in a truly repentant state.

    We are commanded to have a holy calling-out and present an offering to YHWH by fire. We are to anah our nefeshim. This can mean "afflict your souls", "lower yourselves", "suppress your desires", "be busied or occupied with what motivates you". (Lev. 23:27-32) There are many levels at which this can be accomplished, and we should touch on all of them throughout the course of the day. We are to stop our routine activity. Since at least the time of Isaiah, "afflict your souls" has been taken to mean fasting. (Isa. 58:5) That is the "negative" command--don't eat or drink.

    But there are "positive" activities as well. When the Tabernacle or Temple exists, the high priest enters the innermost sanctuary for the only time of the whole year. YHWH announced this just after Aharon's sons had been killed for drawing near in the wrong way. YHWH wanted to minimize the potential for them to make mistakes of this sort by limiting the number of times they would draw so near.

    After spending a whole week in seclusion, rehearsing the ceremonies in the chamber where the incense was mixed (so that the smell of incense in the Temple will bring them back to his memory), the high priest brings several offerings to YHWH throughout the day and immerses himself in water between each of the steps. He also changes clothes several times throughout the day so they are clean when he begins each new activity. Changing clothes is a picture of resurrection to new life after repentance. He wore his unique garments for the outdoor rituals, but when he went into the Holy of Holies, he did not wear the unique garments (the ephod and breastplate) that he alone used, but dressed just like the other priests, thus identifying with the rest of the congregation. Like Yahshua, he was divesting himself of his glory and humbling himself.

    He goes into the Holy of Holies the first time carrying two handfuls of incense and coals from the brazen altar in a shovel, and he has to make the incense smoke so profusely that it obscures his ability to see the ark. He walks out backwards so his back is never to the inner sanctuary. After that he takes the blood of the bull of the sin offering which is for his own household--kept swirling in the meantime by another priest to prevent coagulation--then casts lots over two goats that are as identical as possible, and slaughters one before YHWH. It represents the whole congregation, and puts some of its blood as well as the bull's on the "atoning cover" of the ark of the covenant as well as on the altar of incense inside the sanctuary--again, the only time all year that this altar ever has blood on it. (Lev. 16:1-34)

    He puts some of the blood on the altar outside the sanctuary as well, then sends the other goat into the wilderness "to Azazel"--a place in the desert associated with demons in various mythologies that grew up around this, but the term also may mean "goat of entire removal" (hence our word "scapegoat"), or possibly, "the goat that goes its own way". This symbolized sending the sins of the nation outside the camp. In later practice, they relayed it to a cliff in a place east of Jerusalem called "Azal" via a series of ten stations along the way (in case he needed water during the twelve-mile walk each way, due to exhaustion from the fast--though tradition says he never needed it) In actual practice, at least in second Temple times, he threw it off the cliff backwards, just to make sure it died. They then relayed word back to Jerusalem via signals passed from one station to another.

    Finally, he brings an ascending offering: a ram provided by the people, symbolizing the fact that we should not appear before YHWH without an expectation to rise to a higher level. He calls us upward to a perspective that is above the world and full of His shalom, and to ever-increasing holiness.

    Afterward, he burns the fat of the sin offering on the altar, and the rest of the bull and ram are taken outside the camp to be burned. When in Jerusalem they were taken out the northern gate of the Temple. After this, the gates were closed just before sunset, and there was a great celebration of thanksgiving at the high priest's home.

    (For awesome visual depictions of these Temple ceremonies, visit the web site of the Temple Institute.)

    In the yovel ("jubilee") year, property was returned to its ancient owners on this day. (Lev. 25:8-10. Other Scriptural passages about Yom haKippurim are in Exodus 30:1-10 and Numbers 29:7-11.

    The name Yom haKippurim is often shortened to Yom Kippur. This is just the singular form of the same word. Ot is also called the Day of (the Last) Judgment, the Sabbath of Sabbaths (Shabbat Shabbaton), the Sabbath of Rest (Lev. 16:31).

    Themes

    • Judging ourselves with deep scrutiny
    • Confession of sins (vidui) - We must be honest about our sins, and the only place we can rid ourselves of them is in His presence--where two or three are gathered (Mat. 18:20), as we confess our sins to one another. And we must not come with the attitude that we have a right to be there on our own merit.
    • One of the terms for re-entering YHWH's presence was that blood must be brought. We do not have the sacrificial system intact today, since there is no Temple. So how do we--especially those of the Northern Kingdom who left the Covenant altogether--have any right to enter His presence today? Since our earlier membership was revoked, it is only possible to return because Yahshua does have merit before YHWH. The king of Israel has authorized us to come in his name. This way He will remember Efrayim as the pleasant son rather than the rebellious one.
    • Repentance, cleansing, purity, and repair of relationships

    Jewish Traditions

    • It was on Yom Kippur that Moshe descended from Mt. Sinai the first time.
    • One should hear the sound of the shofar every day leading up to Yom Kippur to keep the reminder fresh that one must be ready to be judged. During this time everyone's names are written in one of three books (the righteous, the sinners, and the wholly wicked) between Yom Truah and Yom Kippur, and the year to come is sealed for each person on Yom Kippur.
    • This day is observed even by the most non-observant Jews, and attendance at synagogues doubles or triples. Tickets often have to be sold because of the demand for a seat.
    • It is mandatory to feast just before evening, then others are wished an easy fast. It is highly commendable to go through an immersion ritual just before the fast.
    • There is a complete fast from both food and liquid, as well as refraining from wearing leather shoes, sexual relations, bathing, or using any kind of anointing of the body; washing hands can be done by the priests and by those who are sick to avoid the spread of disease.
    • There are numerous liturgical services throughout the day, including one for the annulment of vows that were made either under duress or otherwise foolishly. The Book of Jonah is read in another, and the Temple services are recounted in another.
    • Some slaughter a chicken to recall the blood that had to be shed in the Temple when it stood (a practice called kapparot). It is given to charity, but many today substitute a napkin full of money.
    • Wear white representing righteousness and purity as well as an approach to the King; some wear a small white robe called a kittel, which represents a burial shroud for one's past sins.
    • Children are blessed with the wish that they will not suffer for their parents' sins.
    • The Torah is returned to the ark and the doors closed to recall the closing of the gates at the Temple.
    • During Temple times they tied a scarlet cord around the horn of the goat "for Azazel", and put another piece of the same cord on the door to the Temple, and when YHWH accepted the offering, both would turn white. (Hence Isaiah 1:18.) This indicated that the ritual had been accompanied by genuine repentance. During the last years before the Temple was destroyed, it did not turn white, partly because of all the greed and bribery the priesthood were involved in at least since Yahshua's time.
    • In Israel today, there are no radio or TV broadcasts, and all shops, airports, etc. are closed. Many non-religious Jews ride bicycles to get around.

    Additional traditions practiced at Congregation Beth Lechem:

    • We wear nothing at all on our feet so we can be fully in touch with the path YHWH has us walking on.
    • We don't brush our teeth, comb our hair, bathe, put on makeup, or do anything to enhance our flesh. We do not watch TV or listen to the radio or other music, or travel. All the rules of the Sabbath apply. Pregnant or sick persons may have a little bit of bland foods like saltines if necessary, since there is no direct command in Scripture to abstain from food. Small snacks for young children are prepared in advance to avoid stirring the appetites of others.
    • Wear white garments: like the high priest (Lev. 16:4), we, too, must dress in a special way when we come at His appointed times. We should wear something celebratory that we would not wear at ordinary times or in common places. Queen Hadassah (a picture of YHWH's bride) put on royal robes in order to approach the king (Esther 4:11). The context (chapters 4 and 5 tells us much about how to approach the King and why (on behalf of our people, not just ourselves). There is much in Scripture that tells us what it means to be "properly attired" when we come to meet YHWH. It is more than a matter of cloth. We are to be robed in righteousness. Fine white linen robes symbolize the righteous works of the saints (Rev. 19:8): they are given to us (Ephesians 2:10), but we must put them on (Mat. 22:12). We are also to put on strength (our fullest resources) and beautiful garments (with no uncleanness in them, per Yeshayahu 52:1). We are to put on light as armor (Rom. 13:12-14), but first we must cast off the works of darkness. Putting on the Messiah enables us to stop making provision for the flesh. (Compare Galatians 3:27; Ephesians 4:22-29; 6:11-18) Above all else, we are to put on love (commitment to be there for one another when we need each other), which is the perfect bond of unity. (Colossians 3:14)
    • We each try to find a quiet place away from other distractions so we can deal with any final business with YHWH or one another that may still need attention, and remain quiet for the sake of others doing the same.
    • There are teaching sessions throughout the day, and a time of confession to the whole congregation where needed.
    • We gather at the end of the day to do a ceremony of vidui together, then brush our teeth after three stars appear in the sky, and break the fast with a meal together.

    
    

    CHAPTER 7. The Feast of Temporary Dwellings
    

    The feast of Sukkoth ("sue-COAT") lasts seven days--from the 15th until the 21st days of the seventh Hebrew month. Sukkoth is plural for sukkah ("SUE-ka"), which is often translated "booth", "hut", or "tabernacle" in the sense of a tent; i.e., it can refer to any kind of temporary structure--one that does not completely keep the weather out. It is even paralleled with a "hiding place" in Psalm 18:11; 31:20, and Job 38:40.

    But YHWH knew the participants would not want to stop after seven days, so there is another day tacked on, the 22nd of the month. It is the "eighth" day of the seven-day feast, and is called Shmini Atzereth ("SHMEE-nee ah-TSAIR-et"). Shmini means "eighth". (It is actually also the eighth festival of the year as well.) Atzereth covers the range of meaning from "conclusion", "encore", "affectionate farewell", "enclosure" to "detaining" or "extension". So it is not officially part of Sukkoth, but functions as a continuation of it. It is described by some as an expression of the fact that YHWH, our host, has enjoyed His guests so much that He wants them to stay another day. It is a picture of the way the world will be after the Kingdom has made everything complete, when YHWH can finally be fully at home on the earth.

    This last day is the day on which Yahshua called out loudly in the temple that if anyone was thirsty for living water (a symbol of the Torah as interpreted and applied through the spirit, not just the letter), they should come to him and drink. (Yochanan/John 7).

    There are more commands in regard to Sukkoth than for most festivals:

    "On the first day there shall be a holy gathering: you shall do no servile labor. Seven days you shall bring an offering made by fire to YHWH; on the eighth day, you shall have a holy rehearsal, and you shall burn the fire offering unto YHWH… Take for yourselves on the first day, the fruit of majestic [or ornamental] trees, [date] palm branches (lulavim), and boughs of trees with interwoven foliage, and willows of the brook, and shall rejoice before YHWH your Elohim for seven days… You shall live in temporary dwellings for seven days; all who are home-born in Israel." (Lev. 23:34-43)

    Seventy bulls are to be offered at the Temple throughout the seven days: thirteen the first day, twelve the second, and so on down to seven on the seventh day. (Num. 29:12-38)

    This feast comes "…after you have gathered in your grain and your wine, and you must rejoice…because YHWH will bless you in all your produce and in all the undertakings of your hands." (Deut. 16:13-15) Everyone in the household, including the servants, is to participate and have the time off from work. The ceasing of work is mandatory on the first day and the eighth. The intermediate days, as at the Feast of Unleavened Bread, are called "ordinary days of the festival" when essential work may be done as needed.

    The release of slaves at the end of six years takes place during this festival (Deut. 31:10) as the sabbatical (shmittah) year begins, and the sabbatical year ends at Sukkoth the following year. The second tithe is used to provide for this festival so that everyone can live lavishly during this time, no matter how poor they are the rest of the year. And YHWH even says this is one occasion when we can drink all the strong drink we want. (Deut. 14:26)

    Some other names for Sukkoth are Hag haAsif ("the Festival of Ingathering", i.e., harvest), Z'man Simkhateynu ("Season of our Rejoicing"), and Hag haMayim ("Festival of Water"), both because of a special ceremony that will be discussed below and since rainy season is expected to begin soon after it is over. Some time during the festival is devoted to praying for the much-needed rain, as it is said that YHWH decides at this time what the allotment of rain will be for each land in the coming year. Also, if there is ever a mention in Scripture of "the feast" without identifying which one it is, it refers to Sukkoth.

    
    Themes:

    • Reminder of our ancestors' time in the wilderness (Lev. 23:43). It reminds us not to depend on our secure houses for protection, since YHWH is our real protector.
    • Foretaste of the Kingdom ("Messianic End of Days"): Sukkoth is one rehearsal for the day when the real pilgrimages will again be possible.
    • Firstfruits of all crops except barley and wheat are brought to the Temple at this time. (Lev. 23:39)
    • All nations: During the Kingdom, when every nation on earth will be required to send a delegation up to Jerusalem for the Feast of Sukkoth. Those who don't come won't get rain. (Zechariah 14:16-19) 70 bulls are offered, representing the fact that all nations (70 are listed in Genesis 10) will be ruled by the Messiah.
    • Joy and rejoicing (Deut. 16:14; compare "Behold, I bring you news of great joy to all the peoples." Luke 2:10)
    • The actual time of Messiah's birth: in contrast to the false celebration in December, Sukkoth is just after the harvest, when shepherds still would have their sheep out in the fields. It is the last of the three pilgrimage festivals required of all able-bodied men, so Joseph would combine the trip to Bethlehem for the census with the also-mandatory journey to the Temple. Not everyone could lodge in Jerusalem at such a crowded time, so many would spill over into the surrounding towns. This explains why there was no room in the inn at Bethlehem, less than five miles away. (The census mentioned in the New Testament was not taken all at once.) Jacob built stables for his animals when he re-entered the promised land. (Genesis 33) The Hebrew word translated "stables" here is none other than sukkoth! In fact, where it says, "The Word was fleshed out and dwelt among us", the last phrase actually means he "lived in a temporary dwelling"--like a tent, or a sukkah! How fitting! And this festival has an eighth day, which would be when he was circumcised.
    • Hospitality: Guests are invited into one's sukkah to eat together. Seven very honored guests called ushpizin (Abraham, Isaac, Jacob, Joseph, Moses, Aaron, and David) are symbolically invited into the sukkah. (Some include their wives as well.)

    
    Jewish Traditions:

    • In the Diaspora (dispersion), a ninth day called Simkhat Torah ("Rejoicing in the Instruction") was added, while in the Land of Israel, it is celebrated concurrently with Shmini Atzereth on the eighth day. For those on a yearly or triennial Torah-reading cycle, the last, then first portions of the Torah are read on this day.
    • Each evening there was a ceremony called Simkhat Beyt haSho'evah ("Rejoicing in the place of the water-drawing") in which water was drawn from the Pool of Shiloakh (Siloam). Even the melody of the lively song U-sha'avtem Mayim (taken from Isaiah 12:3) is thought to date all the way back to this time. After sunset there was great celebration in the Court of Women including special dances by the sages; some even juggled lighted torches! The four great lights that stood in that courtyard lit up the whole city of Jerusalem except the Qidron Valley, and for that reason it was called "the Valley of the Shadow of Death". The huge oil lamps used the worn-out undergarments and belts belonging to the priests as wicks. Young priests-in-training were the ones who carried the oil up the poles to the lamps. The next day there was another ceremony called Nisukh haMayim ("water-pouring") in which that water as well as wine were poured into two different holes in the altar and flowed through special conduits back down into the Qidron Valley.
    • For the last day of the Feast while the Temple stood, willow branches were cut from Motzah, just west of Jerusalem, and brought to the Temple, where the people circled the altar carrying the willow branches, which made a swishing sound like the wind, and then with them built a sukkah right over top of the altar!
    • The traditional form of the "taking" of the arba minim (four species mentioned in Lev. 23) is to bind the three green parts (willow branches, palm frond, and myrtle branches) together with a specially-designed wicker holder, and hold the yellow etrog fruit up against it, shaking them together in the four cardinal directions as well as toward the heavens and toward the earth, and saying the blessing, "For the sake of the unification of the Name, Yod-heh with vav-heh…" This is, in part, to acknowledge YHWH's presence everywhere and to draw Him to ourselves as we gather in the resources needed for winter.
      
      
      
      
    • A sukkah may be of any size, but traditionally must have at least three sides. Some obtain a prefabricated sukkah, while others build them from scratch. But the roof in particular needs to be made of natural plant material--often more palm branches. By tradition, one must be able to see three stars through openings in the roof (though the whole roof may be waterproofed such as with a tarpaulin if it should rain early). This bears some correlation to the "star" that announced Yahshua's birth at this time.
    • The sukkah is often decorated with real or artificial fruits and vegetables to represent the plentiful harvest YHWH has brought. The "tackier" the sukkah's decorations, the better, they say.
    • German Jews had a tradition of holding a bonfire to burn the materials the sukkah was made of after the holiday is over.

    
    Additional traditions we have at Beth Lechem:

    • We spend the entire feast together rather than going back and forth to our homes, in order to recall the fact that pilgrims would stay in Jerusalem for the whole time when the Temple stood.
    • We go camping and have a community meal area and a community sukkah in addition to our tents. The sukkah is modular enough to be expanded from year to year as needed. We only have two full meals per day, plus a snack between them, because we found we were eating or preparing food nearly all the time otherwise!
    • We set up the communal areas first, then personal tents, but we all pitch in and help others set up their tents as well. Everyone has a job assigned well before the feast, and we all take turns cooking and cleaning up after meals.
    • Throughout the week there are numerous Scriptural teachings, especially about what went on in the Temple during Sukkoth in ancient times and its significance.
    • We start each day with a shakharit (dawn prayer) liturgy except on the Sabbath and high days.
    • We go on at least one outing during the week (usually an educational day trip to a museum, historical site, or park or special interest) on one of the intermediate days, and have fun activities like talent shows, contests, or movies, often with a Sukkoth theme.
    • Campfire when it is cold enough, with kosher marshmallows!
    • The children decorate the sukkah with items they have made and with pictures that remind us of what went on in Jerusalem at Sukkoth when the Temple stood.
    • Sleep in the sukkah some nights. At other times we encircle the sukkah seven times, singing "Hoshianah" to recall the encircling of the altar in Temple times.
      
      
    • Each year we have certain words or phrases that can only be said in Hebrew throughout the whole week.
    • We paint a mural depicting special events of that year to add to our "archive".

    
    

    CHAPTER 8. The Feast of Rededication
    

    The feast of Hanukkah ("KHAN-oo-ka"), which means "dedication" or "rededication", is one of the traditional Hebrew festivals not commanded in Scripture. In fact, because it was instituted after the division of the Kingdom into Judah and Israel, it is one of the few holidays described in this book that can truthfully be called a "Jewish" festival, unlike the rest, which are often called that but which really belong to the Israelite people as a whole, and are once again being celebrated by all of Israel. (Purim is the other major one that falls in this category.) But it is based on and justified by the standing command to build YHWH a sanctuary so that He might dwell among His people. (Exodus 25:8)

    This is because what Hanukkah celebrates is the rededication of the Temple three years to the day after it was desecrated by Hellenistic Syrians under the Greek general/dictator Antiochus IV in 165 B.C.E., who was trying to force Greek culture on all of his subjects.

    Antiochus wanted all of his subjects to express loyalty to his regime. He did not require much at first--just that they sacrifice a pig to an idol in each city, just as they were doing in all the rest of his empire. Many Jewish cities did so just to keep the Greeks from demanding more, or so they thought. A priest named Matithyahu in the town of Modiin, west of Jerusalem, refused to do so. A younger priest was about to comply, so Matithyahu killed him, then killed the soldier who had brought the demand.

    Immediately they called on the people of Judah to join them and to start the march of liberation to the Temple Mount in Jerusalem, which Antiochus had occupied, saying, "Those who are with YHWH will come with me!" Their main goal was to destroy the abominable idol which he had placed in the Holy of Holies, to purify the Temple, and to renew the pure worship of YHWH. When they forced the high priest appointed by Antiochus out of the Temple, he retaliated and attacked on the Sabbath, when he assumed the Jews would not fight back. Thousands were killed, so they decided they would defend themselves if attacked on the Sabbath again. The Greeks cracked down and forbade many things the Torah commanded, like circumcising their baby boys. But the Jews knew the terrain well and used it to their advantage, setting many ambushes in the mountains in an early example of guerrilla warfare. They defeated tens of thousands of Seleucid soldiers armed with all their strong weapons, including war elephants.

    This part of the war took three years. By this time Matithyahu had died, and his sons had taken up his campaign, Yehudah being the leader among them. He was nicknamed "the Maccabee"--the hammer. After the Temple was rededicated, it was almost 30 years before the yoke of the pagans was finally thrown off completely and the Maccabees' descendants became not only the priests of Yehudah, but the kings as well. The Books of Maccabees give the details. It was a victory of a small minority against a strong majority. They could feel the presence of YHWH in all their battles, and they recognized that only with the Elohim of Israel had they became the victors. Hanukkah was instituted in commemoration.

    According to tradition, when the Temple was ready to be reopened after being cleaned up and the altar replaced, there was only enough of the regulation oil to last one day, and it would take eight days to render more of the special mixture holy. But the authorities decided to go ahead and light the menorah anyway because the standing command was that it should always be lit. And, lo and behold, the day's supply of oil lasted the whole eight days! Therefore, we light candles for eight nights in a row on the anniversary, the 25th day of the ninth month; hence also the nickname "festival of lights".

    This last story is not even apocryphal in the specialized sense. (Except for a brief mention that the celebration lasted eight days, it does not even appear in the Books of Maccabees, which are part of the Apocrypha, a collection of historical writings and legends that were not judged to be quite of the caliber of "holy writ"--except, ironically, by Roman Catholics--but are worthy of special note because of their instructional value.) The more likely reason the festival lasts eight days is that the people were celebrating the Feast of Sukkoth (which also lasts eight days) as soon as they could after the Temple was purified, since they had not been able to do it some two months earlier when it was actually prescribed.

    Stones cannot normally become ritually unclean, but because a pig had been slaughtered on the altar, this "reproach of the Gentiles" was too powerful in the people's memory for them to be able to consider it clean again. Since it was something set apart to YHWH, they could not simply discard its stones, so they stored them in a special room designated for this purpose, and said that when a great prophet came, he would tell them what to do with them. This is alluded to in Yochanan (John) chapter 10, when we are told that at he was walking in the Temple courts during Hanukkah (the winter Feast of Dedication--for Sukkoth is also called the Feast of Dedication since Solomon's Temple was dedicated at that feast). It was at this time that the religious leaders asked him very directly whether he was that prophet or not. Because of their attitude, the only answer he gave was, in essence, "You should already know by now."

    Themes:

    Hanukkah is celebrated in such light-hearted ways today that often its real significance is lost even on those who celebrate it. It is about standing firm against those who would want us to assimilate or adopt--or even tolerate--their pagan ways. It symbolizes the faithfulness of the Israelite nation to the Elohim of Israel and to His House in Jerusalem. It also celebrates the deliverance YHWH provided to those who had confidence in Him and did the right thing even though they were overwhelmingly outnumbered.

    Jewish Traditions:

    • Technically the only religious observance of these days is to light candles. A special menorah called a hanukkiah ("hah-noo-KEE-ah"), with eight branches instead of six, is used only at this festival. It is emphasized that candles used for ordinary purposes like light or warmth should not be used. There is now a standardized size for these candles, but some use oil lamps and there are even electric versions available. There is an additional candle, placed higher than the others, usually in the center, which is used to light all the others. It is called the shammash ("servant"). It is lit every night and used to light the others. On the first night, only one of the regular eight candles is lit, then two on the second night, and so on until all are lit on the eighth night. Like written Hebrew, they are lighted from right to left. The candles are allowed to burn out on their own after burning for a minimum of half an hour.
    • Because when the Greeks forbade the Jews to study the Torah, it was done secretly, and if Greek officials or soldiers came near, the scrolls would quickly be secreted away and a gamepiece called a dreydel and coins brought out as a ruse that they were just gambling. The dreydel is just a specialized spinning top with four sides, with the Hebrew letters nun, gimel, hey, and shiin on each side respectively. They stand for the phrase "Nes gadol hayah sham" ("A great miracle took place there"). In the Land of Israel, the letter pey is substituted for the shiin, since it stands for po, which means "here". The dreydel game remains a popular part of the Hanukkah celebration today, though most people play for candy rather than real money.
    • Because of the prominence of oil in the relighting of the Temple menorah, it is traditional to eat foods fried in a lot of oil, such as latkes (patties made of shredded potatoes, which originated among Ashkenazic Jews) and sufganiyot (jelly-filled doughnuts topped with powdered sugar). Based on the opinion of some that the events in the apocryphal book of Judith took place during the same Greek occupation, dairy foods are eaten, especially cheese, which featured prominently in that story.
    • Since Hanukkah often falls close to a major Christian holiday, some have adopted the custom of giving gifts to the children at this time. Some limit this to dreydels and chocolate gelt (coins) which actually bear some relation to the festival; others give gifts on each of the eight nights so they have no reason to envy non-Jewish neighbors.

    At Beth Lechem, nearly every night during Hanukkah we meet and eat in the home of someone in the congregation who hosts us all. Since we have more homes than available nights, we draw lots to decide who will be the hosts. Each of us brings his or her own (often homemade) hanukkiah each night. The congregational leader lights his candle first, then passes the light on to the next person, who in turn passes it to the next until everyone has lit his shammash, and from it, the other candle(s) designated for that night. When the person receiving the flame tilts his candle toward the one giving it, he says, "He is the light of the world", referring to Yahshua, the "servant" who has lighted the lamp of each of the "lost sheep of the House of Israel". We have a special song based on that verse, which we sing several times throughout Hanukkah. The final night we have a party with games and contests that is open to visitors who wish to learn more about the holiday. Of course the light is at its fullest at this time.

    
    

    CHAPTER 9. The Day When Everything is Backwards
    

    Purim ("poor-EEM") is another of the holidays that can truthfully be called "Jewish", for it, too, originated after the division of the Kingdom.

    This holiday recalls YHWH's deliverance of the Jews in exile in Persia in the time of Queen Esther/Hadassah, when genocide was threatened by a high-ranking royal advisor named Haman, who was a descendant of the Amaleqite king Agag, whom King Sha'ul was commanded to kill. Since Haman and his henchmen drew lots to determine the date of the destruction of the Jews, the festival is called Purim ("lots"). The lot fell on the thirteenth day of the twelfth month, in late winter. Mordechai, Hadassah's cousin and custodian, however, recognized that she had been raised to the throne "for such a time as this". He warned her, though, that if she did not act on her people's behalf, deliverance would come from elsewhere, but she would miss the benefit.

    Hadassah had been chosen by the king as the most beautiful, noble, and worthy woman in the empire. Still, it was not without great risk; the king had not summoned her in a long time and anyone who approached him without invitation stood to be executed. But she used all her charm and much to everyone's relief, he was pleased to give her an audience. She invited the king and Haman to a series of banquets when she revealed to the king that she was a Jew (for she had kept her identity hidden until now), and Haman fell into an indiscreet pose while pleading with the queen for his life. The king's mistake about what he was doing brought the justice more swiftly than it might have otherwise come, and though the law allowing people to slaughter the Jews could not be repealed, a counter-measure that gave them the advantage was also enacted, and they both survived and became the most highly-favored people in the empire, to the point where many people converted to their faith.

    Purim is celebrated on the fourteenth of the twelfth month, the day after the date Haman had chosen by lot for the Jews' destruction, because on this day they had rest from their enemies. In the city of Shushan (the capital), where it took an extra day to remove the threat from their enemies (Esther 9:22), the feast is celebrated on the fifteenth. So that a foreign capital would not receive more honor than Jerusalem, this "Shushan Purim" is celebrated there as well, and also in some other formerly-walled cities in Israel.

    This is not a festival commanded by YHWH. In fact, Esther is the only book of the Jewish canon that was not found among the Dead Sea Scrolls. At first, this cast doubt on whether the book was considered important during second Temple times, but then it was realized many of these repository caves were in fact genizoth--storage places for worn-out scrolls that could not be discarded because YHWH's name appeared in them. His name is nowhere in the story of Esther overtly, which is why no copies of it were found there. However, His name does appear in many equidistant letter sequences as were brought to public awareness by the much-publicized "Bible codes". And YHWH's hand is clearly visible in the outcome of the story, for He weaved together an intricate series of events that made nothing turn out the way it naturally would have had He not intervened. For this reason one of the nicknames for Purim is "the day when nothing is as it seems".

    This insight is especially important to understanding Purim's significance, because YHWH had sworn eternal enmity against Amaleq (the descendants of one of Esau's sons), the people from which Haman came. (Exodus 17:14-16) Why? Because since it is said that they "encountered" Israel on their way out of Egypt. (Deut. 25:18) This word means "to happen upon" or "meet by chance" or coincidence, and all of these reflect a philosophy that events occur simply at random or by accident, with no plan or design behind them at all. Amaleq took advantage of this philosophy and considered their victories to thus be "strokes of luck". All of this goes completely against the Torah's emphasis, exemplified so well in the story of Esther, that YHWH is in control of every event and that He turns things about either to bring favor or chastening to His people.

    The fact that the hanging of Haman's sons appears twice in the story tells us that it has two fulfillments. In the list of his sons there are three letters that are smaller than the rest, and their numeric value adds up to 707. When a year is being discussed in Hebrew, the "thousands" column is left out, just as prophecies in the Tzohar ostensibly about this year say only "769" for 5769. The 707th year of this millennium, as counted by Judah, began late in the year of 1946--when ten of Hitler's top men were also hanged for the very same reason--conspiring against the Jews! One of them, just before the block was kicked from under him, shouted "Purimfest 1946!" He had studied the Jews inside and out in order to know his enemy, and apparently he even saw this prophecy, but it brought no consolation to him!

    Other themes:

    • Miraculous turn-around of events
    • National deliverance from the threat of annihilation
    • YHWH hidden in history, working behind the scenes
    • Boisterous celebration within the walls of the synagogue
    • Joining with the Jews (The festival is for the Jews and "any who wish to join them", Esther 9:2.)

    Jewish traditions:

    • Reading the whole megillah (scroll of the book of Hadassah/Esther), with every mention of Haman's name obscured by noisemakes called groggers.
    • Pastries called Hamantaschen ("Haman's pockets") are enjoyed at a celebratory meal, as well as kreplach (meat-filled dumplings served in soup) and other special dishes.
    • This is a very light-hearted time, and people often dress up in costumes or masquerade as characters from the story of Esther.
    • Torah teachings with a variety of comedic and linguistic twists.
    • Some include a comedic drama called Purimspiel or burn Haman in effigy. Liturgical prayers are even sometimes sung to popular tunes.
    • Some say one should "get so drunk that he cannot tell the difference between blessing Mordechai and cursing Haman"--though there is actually no difference between the two! Frivolity is allowed in regard to serious matters which at other times would seem an irreverent sacrilege, as a way of grappling with deep and troubling themes.
    • Seeds and nuts are eaten because of a Talmudic tradition that Hadassah ate only these foods when living in the Persian palace since she did not have access to kosher foods.
    • Since Mordechai established that this festival should be, in part, a time for "sending portions to one another and gifts to the poor" (Esther 9:22), the giving of charity has become one of the most prominent features of this holiday. Everyone above bar or bat mitzvah age, even if poor, is expected to give something to those needier still. Ready-to-eat foods (often sweets or wine) are also sent to friends that are not so poor.
    • There is a time of reflection on how the Jews' remaining in exile when they were free to return to the Land delayed the building of the second Temple.
    • If one of the days of Purim falls on a Sabbath, an extra day called Purim M'shulash is added because some of this kind of festivities could not be done on the Sabbath.
    • In Hebraic leap years (when a thirteenth month is intercalated to keep the lunar cycle in synchronization with the seasons so the festivals, which often have an agricultural connection, can continue to occur at the right time), Purim is celebrated in the second Adar, because the thirteenth month is considered to be added before the twelfth.

    Congregation Beth Lechem's additional traditions:

    • In part because of the emphasis on others (including ourselves) joining with the Jews for this festival, we have a party that is open to visitors, unlike most of our festival celebrations which, like the command regarding Passover, are for only the household to celebrate together.
    • We read the whole book of Hadassah, often with a humorous slant, but always with piqued dramatization, in which we often reverse gender roles for the cast of characters in keeping with the theme of everything being the opposite of what is expected. We also carry the tradition of obliterating Haman's name further by adding other types of responses to each of the names of the major characters that are repeated frequently throughout the retelling.
    • We each dress up as someone or something from Scripture and everyone has to guess who or what we "are".
    • We, as do the Karaite Jews, always keep the feast in the twelfth month ("first Adar") rather than the thirteenth, because until the end of the twelfth month when the Aviv barley is searched for, there is no way to be sure that there will actually be a thirteenth month in any given year, even if it seems to fall early in the season.

    
    

    10. A Birthday for Trees
    

    The reason for this day is the command in Torah to abstain from the fruit of trees for the first three of their years, then treat it as a praise to YHWH the fourth year. The fifth year the owner may harvest its fruit, with the tithes and firstfruits still brought to the Levites as with any other crop. (Leviticus 19:23ff) The difficulty is keeping track of exactly what time of year each tree was planted. So it was decided that a date would be chosen, and anything planted on or before that date would then be automatically considered a year old, whether it had been a day or 364 days before.

    The date chosen was the fifteenth day of the eleventh month, in late winter, just before most trees begin to bud. One reason this date is chosen is because it coincides with the flowering of the almond tree in the Land--the first to blossom each year.

    The Jews call it Tu B'shvat, though there is no word "tu" as such in Hebrew. Tu is something of an acronym--the combination of the two letters that have the numeric value of 9 and 6, which adds up to 15. Why not 10 and 5? Because the letters that would represent these numbers are yodh and hey, which spell out "yah". "Tu" is substituted for "yah" because the latter is a shortened form of YHWH's name, which most Jews today consider ineffable (not to be pronounced).

    Why is this? Because in Babylon it was a common practice not to speak the name of one's deity, lest it pay them too much attention, because too much attention from a deity was a cause for fear when deities were capricious and often cruel. This practice was carried on by the Jews after returning from the Babylonian captivity. It is true that YHWH gives more attention to those who call on His name, though, and we have no reason to treat Him the way the Babylonians treated their elohim. The Hasmoneans (Maccabean rulers) recognized this and reinstated the public usage of YHWH's name. The pendulum swung in the other direction, though, and because people were becoming careless with His name again, allowing documents with it written on them to be put to profane use or destroyed, they went back to the other extreme and forbade it altogether again, and this practice has stuck among all but the Karaites for well over two millennia. It is time to return to the proper balance!

    The fruit of a tree is indeed bitter or lacks robustness the first few years. If eaten before its time, it will be of no profit to us, and may actually harm us. So He asks the firstfruits for Himself. He requires all this so that the tree may become as fruitful and effective as possible for our sakes. But there is also a deeper lesson--wonderful picture in this command not to eat from young fruit trees. Psalm 1:3 tells us that a tree is a picture of a person. Paul seems to be alluding to it in 1 Timothy 3:6, where he says, "Do not let a novice be a teacher", because the Greek word he uses for "novice is neophyte, which means "newly-planted". He must wait until he has been nurtured to maturity and worked through the transition into his new life. He is likely to become puffed up and brag about how special he is if allowed to teach too soon, and then it would be only about self, not YHWH. Before he is pruned (before he is able to praise YHWH properly and is mature enough to teach), his fruit may be genuine, but it is not to be partaken of, because it lacks a well-rounded perspective that only time and study can bring. The revelation given to him in his patience is what will feed us all. On the other hand, it also shows that by a certain time we should all have something to teach others. When one has reached the "fifth year"--that is, when he is "full of the five books of Moshe", and well-trained in this foundation, he can become a teacher who can feed others.

    Thus the day itself is not commanded by YHWH, but the need for it was derived from the command at least as far back as Yahshua's day, or very shortly thereafter, because the 15th of Sh'vat is listed as "the new year for trees" in the Mishnah's Tractate Rosh haShanah. (The School of Shammai wanted to have it on the first day of Sh'vat instead.)

    Jewish Traditions:

    • Plant trees: In 1908 the Jewish Teachers' Union initiated this tradition for the sake of the reforestation of denuded mountains in Israel, and the Jewish National Fund has carried on this land reclamation. Over a million people participate each year. Some call it the "Jewish Arbor Day".
    • Eating dried fruits and nuts, especially figs, dates, raisins, carob, and almonds, and other fruits native to the Land of Israel.
    • According to the introduction to A Seder for Tu B'shvat by Ari Davidow, in some areas the Tu B'Shvat celebrations were held in the homes of families who had lost a beloved during the past year, to remind of the prohibition of mourning on that day, and also of the renewal of life from the trees being parallel to the resurrection.
    • In southern and rural Morocco, the rich would invite the whole town to their homes and fill their hats with fruit.
    • In Persia there was a custom of climbing on the roof and lowering an empty basket through the chimney which would be returned laden with fruit.
    • In Turkey there was a custom where each member of the family would have a special association with a particular type of fruit. In Persia and Afghanistan, Jews on Tu B'Shvat would purchase new fabrics from which clothing for Passover would be sewn.
    • Some Hasidim eat jelly made from the last Sukkoth's etrog, or pickled etrogim, and then pray for etrogim of fine quality for the coming Sukkoth.
    • A kabbalistic liturgy written by Yitzhaq Luria correlates the four mystical levels of creation with the differences between fruits that are totally edible and those that have a shell or pit that must be discarded. Like the Passover seder, this one also features four glasses of wine. But this time the color of the wine in each glass is varied. The first cup is all white wine; the second is mostly white mixed with a little bit of red; the third is mostly red mixed with a little white; and the fourth is all red.

    Beth Lechem's Traditions:

    • We call it Yah B'Shvat so as not to efface YHWH's name.
    • We have a teaching about fruitfulness and often use a seder adapted from the mystical one mentioned above, which shows how the various degrees of complete edibility of each fruit or nut are a picture of how readily one can be "consumed" by the community--that is, whether it requires much work to get him "out of his shell", or whether he appears to be "eater-friendly", but actually has a hard, hidden pit on which someone might unexpectedly break his teeth. We always ask ourselves, "Which kind of fruit are you?"
    • We then follow with a "brunch feast" of all kinds of exotic fruits and nuts--anything we can find in the stores, usually with pancakes and fruit "smoothies" as well.

    
    

    11. The Added Fasts
    

    Yom haKippurim is the only fast prescribed by the Torah. In commemoration of national calamities or other tragic occurrences, a great on the day before the beginning of most of the months. The most important fasts are: number of fasts were in the process of time added to the Jewish calendar. The destruction of the Temple alone added one major annual fast, and the custom among the pious of fasting half a day, on Monday and Thursday. As a means of atonement, similar semi-fasts were observed:
    • The Fast of the Firstborn is the day that ends in the feast of Passover, the 14th of Aviv (the first month). This fast is only observed by firstborn males, to commemorate the fact that they were spared from the final plague in Egypt.

    • The Day the inner wall of the city of Jerusalem was breached was the 17th of the 4th month (called Tammuz by some) in the year 70 C.E., and extreme hardship, sickness, and hunger ensued.

    • Tesha' b'Av (the 9th of the 5th month) is the day both the first and second temples were destroyed. Zecharyah 8:23 says this fast will one day be turned into a glad and joyful feast--probably when the third temple is built and there is no reason to continue mourning its absence. So will the fasts of the 4th, 7th, and 10th months.

    • The Fast of G'dalyah falls on the third day of the seventh month--right during the week between Yom Teruah and Yom haKippurim. It commemorates the assassination of the governor over Judah appointed by Babylon after the first Temple was destroyed in 586 B.C.E. (2 Kings 25:22ff), ruining what could have been an otherwise-orderly situation for those who were blessed to not have been carried into captivity. It resulted in the dispersing of even these who had remained because they were too poor to be considered worth taking captive. This rather than Yom haKippurim is likely to be the "fast of the seventh month" that is pre-empted by a feast, since the latter is an actual commanded fast.

    • The 10th of Teveth (the 10th month) is the day the siege of Jerusalem by the Babylonians began. The remembrance of the six million Jews who died in the Holocaust has been added on this date in more recent years.

    • The Fast of Esther is on the 13th of Adar (the 12th month), the day before Purim, to commemorate the frightful prospect that was before the Israelites on the day the law allowed them to be slaughtered, even though a counter-measure was added to allow them to defend themselves.

    Also, as Rabbi Adin Steinsaltz, who now heads the Israeli Sanhedrin, writes, "It is accepted practice for Jewish communities, in times of trouble and distress, to declare a public fast on a certain day or days, hoping that the power of prayer and charity, fasting and self-purification, will bring heavenly salvation. The Bible refers to this several times, e.g., ‘Blow, the trumpet in Zion, sanctify a fast… then will YHWH be jealous for His land and pity His people' (Joel 2:15-18). Among other instances, the people of Israel fasted for salvation from the Philistines (I Samuel 6:6), when their fields were devastated by a plague of locusts during the period of Joel (1:14), and on the three-day fast called in support of Queen Esther's efforts to overturn Haman's decree in the time of King Ahasuerus (see Esther 4:16). The Mishnah declares that this should be done "for any trouble that comes upon the community" (Ta'anit 2:8). Tractate Ta'anit is devoted to the laws and customs for such fast days."

    There are other fasts that were instituted only on a local level, usually on occasions of public distress. They may only apply to one community in one city--since sometimes the same event harms one area and benefits another--or they may be extended to a whole city, a whole country, or to Jews everywhere. During the Second Temple period and shortly afterward, if it did not rain when it was expected to, a series of fasts of increasing intensity was declared on Mondays and Thursdays of each week (keeping them as far from the Sabbath as possible).

    Brides and grooms often fast on the day leading up to their wedding (which is usually held at evening) for the forgiveness of sins prior to beginning their life together.

    One is always free to undertake a personal fast, as long as it is not on a Sabbath, a new moon, during the month of Aviv, or on any of the holy days, even the "minor" festivals. Some people have been known to fast even on account of the dread caused by a bad dream, and are called Ta'anith Halom.

    All Jewish fasts begin at sunrise and end with the appearance of the first stars of the evening, except Yom Kippur and Tesha b'Av, which last from sunset to sunset. Some rise before dawn to eat breakfast, and the requirements are less stringent for those who are pregnant or have serious medical conditions. Adolescents are expected to begin participating in the fasts just before the age of Bar or Bat Mitzvah. There is no special ritual for the ordinary fast-days. The Torah is taken out and the passage from Exodus is read which discusses the thirteen qualities of mercy and of YHWH's forgiveness at the supplication of the pious (Ex. 32: 11-14; 34:1-10). The same passages are read both at the morning and afternoon services. Special prayers for forgiveness are provided for the various fasts. The giving of charity on a fast-day, especially the distribution of food necessary for the evening meal (Sanhedrin 35a, was strongly encouraged, in accordance with the rabbinic saying that "the reward of the fast-day is in the amount of charity distributed" This is based directly on the warning in Isaiah 58.

    The only fixed fast-day that may be celebrated on a Sabbath is Yom haKippurim; all the others, if they fall on a Sabbath, are postponed until the following day, except the fast of Esther, since the following day is Purim; it is moved instead to the previous day. The Jerusalem Talmud (Ta'anit 3:11) says that on a Sabbath it is forbidden to go without food until midday, except when one is accustomed to eat late in the day and would injure himself by changing his custom!

    Except on Yom Kippur and Tesha b'Av, the command to fast applies only to food and drink; washing the body or anointing oneself are permitted. It is forbidden, however, to indulge in any unnecessary pleasures: one is called to meditate on the significance of the fast and examine his own sins. Pregnant or nursing women (and some say those who are ill) are permitted to eat, but should eat only as much as is necessary "so that all may participate in the common sorrow". Some participate in a partial fast--from meat and wine--on the first nine days of Av (when the Temple was besieged) or the whole period from the seventeenth of Tammuz to the tenth of Av--a three-week period of increasing mourning. Jews do not schedule weddings or parties or get their hair cut during this time either. (Jewish Encyclopedia)

    Congregation Beth Lechem has no set traditions in this regard, even in regard to these fairly universal fasts, since they are not Scripturally commanded, though we certainly encourage reflection on what the loss of the Temple means to us and prayer that it will be restored "soon and in our day".

    
    

    12. The Personal Aspect of the Calendar
    

    The Israelite calendar takes on a personal aspect in the Torah as well, though it always relates to the community as a whole.

    Each baby boy is circumcised on the eighth day of his life. (Leviticus 12:3) There are many pictures in this. Like the eighth day of Sukkoth, it is a symbol of the sealing and continuation of the Sabbath cycle after it is complete. Like the Sabbath, circumcision (milah in Hebrew) is called a sign of covenant with YHWH. (Genesis 17:11) This sign is right in our flesh, so it is always with us as a reminder.

    The Hebrew word for covenant (b'rit) is used thirteen times in Scripture in connection with circumcision, so the act of circumcision is commonly called b'rit milah. No male who is uncircumcised is permitted to eat of the Passover meal. (Exodus 12:44-48)

    YHWH commanded this procedure long before the Torah was given to Moshe. It was given to Avraham before he even had any sons to circumcise. (Genesis 17:11-14) It is a picture of a deeper, more figurative, circumcision--that of our hearts (Deut. 10:16)--that is, the removal of whatever makes us callous and insensitive toward YHWH and one another. This applies to more than just males.

    In Jewish tradition, only if a child is born premature or is especially weak or sickly, would the circumcision be postponed. (Actually, the body's blood-clotting and healing mechanisms are at their lifelong peak on the eighth day of his life.) If one should be circumcised at the hospital prior to the eighth day, there is a special ceremony on the eighth day anyway, with some additional blood being drawn, just as would be done for someone who had been circumcised for merely medical reasons and then later converted to Judaism.

    The circumcision is usually done at the synagogue, but the night before, the seat of Eliyahu (Elijah) is brought from the synagogue to the home of the infant's family to be decorated, then returned to the synagogue in the morning, based on the tradition that Eliyahu is present at every circumcision. There are witnesses other than the family present at a circumcision, and some of them take on special roles in the child's life, such as promising to be responsible for the child should his parents die while he is young. The circumcision itself is performed by a specially-trained person called a mohel, who uses a sharp instrument called an izmel. In ancient times, a piece of flint was used. Contrary to what many people expect, flint can actually be made sharper than most modern instruments, minimizing the pain.

    The blessing in Genesis 48:20 is given to the boy being circumcised. In Moroccan tradition, a bowl of sand is placed near the mohel in which to place the foreskin after it is severed, as a reminder of the promise to Avraham that his seed would be as abundant as the sand.

    A circumcision is done right after morning prayers, even on feast days, but on fast days, the celebratory meal is held after the fast is broken. At Sukkoth, a circumcision would not be done in the sukkah itself, but the celebratory meal would be held there. Yahshua mentioned the fact that circumcision is even carried out on the Sabbath. (Yochanan/John 7:22)

    At Congregation Beth Lechem, we circumcise our sons on the eighth day according to the command. We do not yet have our own mohel, so we have had the circumcisions done at doctors' offices, and when possible, we hire a Jewish doctor. In some cases the doctor has allowed the father of the boy to participate in the circumcision. As many as possible from the congregation, both men and women, attend the ceremony.

    But to know when the baby's eighth day is, we also have to mark the day of his birth. Some consider the celebration of birthdays to be pagan, based on the fact that bad things always seem to take place on birthdays in Scripture. On Pharaoh's, his baker meets his end. (Gen. 40:20) Yochanan the Immerser is beheaded on Herod's. (Mat. 14:6) Another Herod is struck with a terminal disease for his arrogance. (Mk. 6:21) Iyov's children are killed when celebrating the birthday of one of them together. (Iyov 1:14)

    And King Shlomoh, the wisest man who ever lived, says, "The day of death is better than the day of one's birth"! (Eccles./Qoheleth 7:1)

    But this was in the context of one having made a worthy name for himself by that time, and does not mean death itself is better than birth. While putting candles on a cake for a birthday is indeed a pagan tradition, the birthday itself is not. People's ages are often given in Scripture, and to know how old one is, one must know when he was born.

    Birthdays celebrate the maturing of the individual into an Israelite who is increasingly useful to his community.

    Jewish tradition says that on the day someone is born, the heavens open up to let his soul come down, and on the anniversary of that day each year, they are especially open for him to cry out to YHWH in a special way, so he should bless others on his birthday. A former Chabad Lubavitcher Rebbe said, "Adults and small children should also be encouraged to invite their friends to their birthday gatherings …to encourage others to increase Torah and mitzvoth [righteous deeds]… For a human being birth is a joyous time. It is a time of fulfillment for the parents who were blessed with a son or daughter, and for the child himself/herself who came into existence. Therefore, when a person reaches maturity, each year on his/her birthday, it is appropriate to express gratitude to the Holy One, Blessed be He, the Giver of life… An individual's birthday can be utilized to strengthen and increase all aspects of Torah and mitzvoth, starting with the three pillars which uphold the world: Torah, prayer and charity…one should rejoice on a birthday and give thanks and praise to [Elohim] for giving him life…On a birthday one should review his life history and seek ways to improve the areas that need improvement through teshuvah [repentance]." (www.asknoah.org)

    Adam and Chawwah were told from the beginning to "be fruitful and multiply". This is the first command given to humankind. (Genesis 1:28) Not until they sinned was much pain to be involved in the process. (Gen. 3:16 )

    In Jewish lore, a woman is told not to look upon unclean things while she is carrying her child, but to focus on pure and holy things. One must remember that in Scripture a dog is considered very unclean, and while they may be useful outdoors for the sake of defense, having one in one's house and almost treated like a child would not have the most beneficial effect on the coming baby. During delivery, Jewish women recite specific psalms.

    Obviously, a birth can occur on any day of the year, even the Sabbath! The first birth in Scripture is Qayin's (Gen. 4), and some notable and even miraculous births were those of Yitzhaq (Gen. 21:5-6), Shimshon (Judges 13), Shmu'el (1 Shmu'el 1), Yochanan the Immerser (Luke 1), and Yahshua (Luke 1-2).

    Childbirth has always involved risks, and more so in ancient times. Rachel died in childbirth because of a breech birth (Gen. 35:17), and Eli's daughter-in-law went into premature labor and died from this.

    In ancient times, midwives were often utilized to assist the mother in the birthing process. (Gen. 35:17; 38:28, and most notably Exodus 1:15-17) The father did not usually attend the birth (as seen in the case of Jacob at Binyamin's birth, and this tradition has continued among the Jewish community to this day). A special birthing stool was used so that gravity could assist in the birth as much as possible. This also allowed for a practice seen several times in Scripture in which a woman (e.g., Sarah, Leah, Rachel) who wanted to adopt a child who was being born would kneel in such a way that the baby would be "born on her knees" so the baby symbolically passed between her legs as if she had borne it herself. This was sometimes even done by a man, as in the case of Joseph when his grandson was being born. (Gen. 50:23) Jacob did something similar with Joseph's sons, though later in their lives. (Gen. 48:12)

    The Torah states a particular number of days a woman is unclean then "in the blood of her purification" following the births of a boy or a girl, respectively. (Lev. 12:2-7) It also requires that when there is a sanctuary and priesthood, particular offerings are brought to them after one gives birth. (Lev. 12:6-8) The Renewed Covenant records the fact that Yahshua's mother obeyed both of these commands. (Luke 2:22-24) At Congregation Beth Lechem, YHWH has blessed us with many children. The father has attended most of the births, which increases our understanding of what the "birthpangs of the Messiah" are to be like, among other benefits. Festive meals are prepared for the family of the new mother after she comes home to minimize her need to exert herself during recovery. Our community calendar includes everyone's birthday, and we have parties for the children in which all families provide gifts.

    
    Bar/Bat Mitzvah

    Another rite of passage for Israelites is the bar or bat mitzvah (BAHT MITS-va) ceremony. It is considered a transition to adulthood--the age at which one can be held responsible to obey YHWH's commands in the Torah. Until recently it was only practiced in Jewish circles, but now other Israelites are adopting the tradition.

    Let's get the terms straight from the start. Rabbi Jeffrey K. Salkin writes,

    Bar and bat mitzvah is not a thing to be owned: "My son had his bar mitzvah last month." It is not an object to be acquired: "I got my bat mitzvah last week!" It is not an event: "Jonathan's bar mitzvah was a huge success." It is not a verb: "The rabbi bar