This Thursday I will be marching in the gay parade in Jerusalem, after marking Tisha B’av (the Ninth of Av) earlier in the week, with the reading of Lamentations and other customs associated with mourning.
The great classical Land of Israel liturgist, R. Eleazar Birbi Killir (7th c.), composed a number of piyyutim (hymns) in honor of the Giving of the Torah. The liturgical poems introducing the Kedushah (Doxology) on Shavuot, known as kedushtaot, are among his greatest poetic works.
I was born two years prior to the Six-Day War when Jerusalem was still a divided city, with barbed wire and concrete walls separating the two sections. Jerusalem totally changed by the time I grew up. It became a city without borders, an exciting and fascinating place, whose spaces were accessible to everyone. One could experience the city on a personal, one to one basis. My urban encounter spanned the entire city…
Beginning in 1948, the State of Israel marked Independence Day on the Fifth of Iyar with military processions in various cities. The State was demonstrating its sovereignty over the entire country. After the Six Day War these celebrations began to change.
What motivated Righteous Gentiles to risk their lives to save Jews from the Nazis? What drives people today to risk their own lives to save others?
Israelis celebrate Passover in one of two ways: either by closely sticking to laws of Pesach related to hametz and the Seder, or by hiking in nature and joining family for a relaxed festive meal. This year experience the family Seder meal as a celebration of a new beginning, and find personal meaning in the story of Exodus from Egypt.
Bringing the Seder to life- there is one custom which is very common today among Jews from Islamic lands, which uses drama in order to arouse the interest of children and bring the Exodus to life.
The holiday that falls on the first two days of the Hebrew month of Tishrei has many names. Most famously, it is known as Rosh HaShana, the beginning of the year. Yet it is also called Yom Zikaron Tru’ah – the day of remembering the blast of the shofar, Yom Harat Olam – the day of the world’s beginning, and Yom HaDin, the day of judgment.
Every year camp counselors confront a dilemma: what content is appropriate for Tisha B’Av when this fast day occurs during the camp season. Should the campers be expected to fast? The counselors? In many cases, commemorating Tisha B’Av is reduced to cancelling swimming or programming an activity related to the rabbinic midrash of Kamtza and Bar Kamtza on the destruction of the Temple. What indeed is Tisha B’Av’s place in contemporary society?
At the outset, I would like to stress the importance of the laws of Tisha B’av. On the one hand, I believe that it is very important to fast on Tisha B’av and to remember the Destruction in our day, even after the rebirth of the State of Israel and the reunification of Jerusalem. On the hand, there are many stringencies connected to “the three weeks” between the 17th of Tammuz and the 9th of Av, which were added in the Middle Ages by Aveilei Tziyon [= Mourners of Zion] and Ashkenazic rabbis, which have no Talmudic basis and which, in my opinion, there is no reason to observe.