Shavuot begins at sundown on May 18, 2010 and ends at sundown on May 20, 2010.
Shavuot, the Festival of Weeks, is a Biblical festival that occurs on 6 and 7 Sivan-seven weeks after Pesach-(in May or June). Shavuot is the second of the three major festivals with both historical and agricultural significance (the other two are Passover and Sukkot). The word Shavuot means “weeks.” It marks the completion of the seven week counting period between Passover and Shavuot.Agriculturally, it commemorates the time when the first fruits were harvested and brought to the Temple, and is known as Chag ha-Bikkurim (the Festival of the First Fruits). Historically, it celebrates the giving of the Torah at Mount Sinai, and is also known as Hag Matan Torateinu (the Festival of the Giving of Our Torah).
The giving of the Torah was a far-reaching spiritual event—one that touched the essence of the Jewish soul for all times. Our Sages have compared it to a wedding between G‑d and the Jewish people. Shavuot also means oath and on this day G‑d swore eternal devotion to us, and we in turn pledged everlasting loyalty to Him.
Pesach (Passover) is a Biblical festival that begins on 15 Nisan (in March or April). Pesach is an eight-day holiday that celebrates the Exodus of the Hebrews from Egypt and our freedom from oppression in modern days. The holiday is also referred to as Chag he-Aviv (the Spring Festival), Chag ha-Matzoth (the Time of Our Freedom). It is the first of the three pilgrimage festivals with both historical and agricultural significance (the other two are Shavuot and Sukkot). Agriculturally, it represents the beginning of the harvest season in Israel.
The primary observances of Pesach are related to the Exodus from Egypt after generations of slavery. This story is told in Exodus, Chapters 1-15. Many of the Pesach observances are instituted in Chapters 12-15. Probably the most significant observance related to Pesach involves the removal of leaven/chametz (the five major grains-wheat, rye, barley, oats and spelt) from our homes. Ashkenazi Jews also avoid kitniyot (rice, corn, peanuts, and legumes-beans) as if they were chametz. We may not own, benefit from, or eat chametz during Pesach (this includes food for the animals). All chametz, including utensils and other kitchen accessories used to cook chametz, must either be disposed of or sold to a non-Jew (they can be repurchased after the holiday). This commemorates the fact that the Jews leaving Egypt were in a hurry, and did not have time to let their bread rise.
(IsraelNN.com) The Yisrael Beiteinu (Israel Our Home) party is preparing two laws that, if passed, would have a significant impact on marriage and conversion among Israelis with no religious affiliation. One would create a civil marriage option, while the other would ease the conversion process by city rabbis to perform conversions.
It would be great if there was an option to work with a local rabbi for conversion. It is also a very good idea to stop retroactively “de-converting” someone.
Purim (which means lots) is a Rabbinic celebration that occurs on 14 Adar (in February or March). Purim is one-day holiday that celebrates the victory of Esther and Mordechai over the evil Haman who plotted to kill the Jews as described in the Book of Esther. The primary mitzvot of Purim is to hear the reading of the Megillah (Book of Esther).
It is customary to boo, hiss, stamp feet and rattle groggers (noisemakers) whenever the name of Haman is mentioned in the service. The purpose of this custom is to blot out the name of Haman. We are also commanded to eat, drink and be merry. According to the Talmud, a person is required to drink until he cannot tell the difference between cursed be Haman and blessed be Mordecai. In addition, we are commanded to send out gifts of food or drink, and to make gifts to charity.
The sending of gifts of food and drink is referred to as shalach manos (sending out portions). Among Ashkenazic Jews, a common treat at this time of year is hamentaschen (Haman’s pockets). These triangular fruit-filled cookies are supposed to represent Haman’s three-cornered hat. It is customary to hold carnival-like celebrations on Purim and to perform plays and parodies.
I initially wrote about the issue of invalidation conversions in Israel here and here.
It has come to light that there is a “secret code” for those converts who get a divorce. It appears that the rabbinical courts are using a code that invalidates (or attempts to invalidate) conversions. Many divorcees do not even realize this is an issue that will affect themselves and their children/grandchildren.
[Rabbi and attorney Shimon Yaakobi] claims that while exercising their jurisdiction over marriage and divorce, the rabbinic courts of Israel,can question the validity of a conversion and determine that is was a mistake.
[snip]
Yaakobi brings statistics to claim that of the 1,313 converts who were divorced between the years 1996-2008, 1,276 are referred to as “converts” in the Act of Court and all the rest are referred to as “daughters/sons of Avraham our Forefather.” These people might not know it, but they already have one foot out the door. These things are scandalous and remind me of grim times indeed.
Of course, now there are people stating that conversions should just be stopped. Is this really the way to go? This is just as bad an idea since it punishes those of use who are sincere, righteous converts.
As the debate goes to the core of identifying who is a legitimate member of the Jewish faith, and as all Jewish people, without exceptions, are one entity, like one body with one heart and one soul, then the tragedy of this schism affects the totality of the Jewish people.
[snip]
When the root of the problem, however, affects the totality of Judaism, then a common denominator must be established. Either there is one standard of conversion acceptable by all or, in the more likely event of this never occurring, a cessation of all conversion process henceforth.
Tu B’Shevat, the Jewish Ecology Day, occurs on 15 Shevat (in January or February). Tu B’Shevat is an agricultural holiday that celebrates the earth and its produce. This year, Tu B’Shevat falls on January 30, 2010.
I initially wrote about the issue of invalidation conversions in Israel here.
There are now other voices asserting (what I had always believed/knew) that once a conversion is completed with the proper bet din, that conversion cannot be invalidated by someone else.
(IsraelNN.com) Rabbi Amsalem said that conversions made by Rabbinical courts headed by Rabbi Haim Druckman, which several Hareidi rabbis sought to cancel, could not be revoked, based on traditional Jewish sources.
(IsraelNN.com) A ritual scribe has begun spending his days behind a glass wall in the famous Masada synagogue – writing a Torah scroll to be installed there.
[snip]
Hard at work throughout the day, the scribe can be seen through the glass by the many tourists who visit the famous site.
[snip]
Some time in January, the donor is scheduled to arrive in Israel and will install an internet video connection, so that the work can be tracked, letter by holy letter, in real time.
People who are insincere enough to return to their former religion (or non-religion) after a conversion to Judaism make me very angry and frustrated! These people make those of use who are sincere converts look like frauds and make life even more difficult for us.
(IsraelNN.com) Counsel for the Rabbinical Court System, Rabbi Atty. Shimon Yaakobi, determined in a formal legal opinion that rabbinical courts have the authority to rule on the validity of conversions to Judaism, provided that the conversion issue is raised in the context of marriage or divorce proceedings. In Israel, marriage and divorce matters fall under the jurisdiction of the relevant religious courts.
[snip]
Under Jewish law, as Yaakobi detailed, fraudulent conversions can be declared in the case of a convert who returns to his or her former lifestyle or rejects Judaic law shortly after the conversion. In such a case, even when the convert was deemed sincere at the time of conversion by a rabbinical conversion court, the legal status of the individual becomes, at best, questionable. Therefore, the person may be required to obtain a formal Jewish bill of divorce on the one hand, but may not be allowed to marry a Jew on the other.