Judgment Days
דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר בַּחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ יִהְיֶ֤ה לָכֶם֙ שַׁבָּת֔וֹן זִכְר֥וֹן תְּרוּעָ֖ה מִקְרָא־קֹֽדֶשׁ׃ כׇּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַעֲשׂ֑וּ וְהִקְרַבְתֶּ֥ם אִשֶּׁ֖ה לַה׳׃ {ס}
Speak to the Israelite people thus: In the seventh month, on the first day of the month, you shall observe complete rest, a sacred occasion commemorated with loud blasts zichron teruah. You shall not work at your occupations; and you shall bring an offering by fire to ה׳.
בְּאַרְבָּעָה פְרָקִים הָעוֹלָם נִדּוֹן:
בְּפֶסַח עַל הַתְּבוּאָה,
בַּעֲצֶרֶת עַל פֵּרוֹת הָאִילָן,
בְּרֹאשׁ הַשָּׁנָה כָּל בָּאֵי הָעוֹלָם עוֹבְרִין לְפָנָיו כִּבְנֵי מָרוֹן, שֶׁנֶּאֱמַר (תהלים לג) הַיּוֹצֵר יַחַד לִבָּם, הַמֵּבִין אֶל כָּל מַעֲשֵׂיהֶם.
וּבֶחָג נִדּוֹנִין עַל הַמָּיִם:
At four times of the year the world is judged: On Pesach judgment is passed concerning grain; on Shavuot concerning fruits that grow on a tree; on Rosh HaShana, all creatures pass before Him like sheep [benei maron] (or: like infantry - k’v’numerion), as it is stated: “The One who fashions their hearts alike, Who considers all their deeds” (Psalms 33:15); and on the festival of Sukkot they are judged concerning water, i.e., the rainfall of the coming year.
(ח) חַטָּאת וְאָשָׁם וַדַּאי מְכַפְּרִין.
מִיתָה וְיוֹם הַכִּפּוּרִים מְכַפְּרִין עִם הַתְּשׁוּבָה.
הַתְּשׁוּבָה מְכַפֶּרֶת עַל עֲבֵרוֹת קַלּוֹת עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה.
וְעַל הַחֲמוּרוֹת הִיא תוֹלָה עַד שֶׁיָּבֹא יוֹם הַכִּפּוּרִים וִיכַפֵּר:
(8) A sin-offering, which atones for unwitting performance of transgressions punishable by karet, and a definite guilt-offering, which is brought for robbery and misuse of consecrated items, atone for those sins.
Death and Yom Kippur atone for sins when accompanied by repentance.
Repentance itself atones for minor transgressions, for both positive mitzvot and negative mitzvot. And repentance places punishment for severe transgressions in abeyance until Yom Kippur comes and completely atones for the transgression.
ראש השנה ט׳׳ז ב – י׳׳ז א
אָמַר רַבִּי כְּרוּסְפָּדַאי אָמַר רַבִּי יוֹחָנָן: שְׁלֹשָׁה סְפָרִים נִפְתָּחִין בְּרֹאשׁ הַשָּׁנָה, אֶחָד שֶׁל רְשָׁעִים גְּמוּרִין, וְאֶחָד שֶׁל צַדִּיקִים גְּמוּרִין, וְאֶחָד שֶׁל בֵּינוֹנִיִּים. צַדִּיקִים גְּמוּרִין — נִכְתָּבִין וְנֶחְתָּמִין לְאַלְתַּר לְחַיִּים, רְשָׁעִים גְּמוּרִין — נִכְתָּבִין וְנֶחְתָּמִין לְאַלְתַּר לְמִיתָה, בֵּינוֹנִיִּים — תְּלוּיִין וְעוֹמְדִין מֵרֹאשׁ הַשָּׁנָה וְעַד יוֹם הַכִּפּוּרִים, זָכוּ — נִכְתָּבִין לְחַיִּים, לֹא זָכוּ — נִכְתָּבִין לְמִיתָה. אָמַר רַבִּי אָבִין, מַאי קְרָא: ״יִמָּחוּ מִסֵּפֶר חַיִּים וְעִם צַדִּיקִים אַל יִכָּתֵבוּ״. ״יִמָּחוּ מִסֵּפֶר״ — זֶה סִפְרָן שֶׁל רְשָׁעִים גְּמוּרִין, ״חַיִּים״ — זֶה סִפְרָן שֶׁל צַדִּיקִים, ״וְעִם צַדִּיקִים אַל יִכָּתֵבוּ״ — זֶה סִפְרָן שֶׁל בֵּינוֹנִיִּים. רַב נַחְמָן בַּר יִצְחָק אָמַר, מֵהָכָא: ״וְאִם אַיִן מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ״, ״מְחֵנִי נָא״ — זֶה סִפְרָן שֶׁל רְשָׁעִים, ״מִסִּפְרְךָ״ — זֶה סִפְרָן שֶׁל צַדִּיקִים, ״אֲשֶׁר כָּתָבְתָּ״ — זֶה סִפְרָן שֶׁל בֵּינוֹנִיִּים.
* * *
תַּנְיָא, בֵּית שַׁמַּאי אוֹמְרִים: שָׁלֹשׁ כִּתּוֹת הֵן לְיוֹם הַדִּין: אַחַת שֶׁל צַדִּיקִים גְּמוּרִין, וְאַחַת שֶׁל רְשָׁעִים גְּמוּרִין, וְאַחַת שֶׁל בֵּינוֹנִיִּים. צַדִּיקִים גְּמוּרִין — נִכְתָּבִין וְנֶחְתָּמִין לְאַלְתַּר לְחַיֵּי עוֹלָם, רְשָׁעִים גְּמוּרִין — נִכְתָּבִין וְנֶחְתָּמִין לְאַלְתַּר לְגֵיהִנָּם, שֶׁנֶּאֱמַר: ״וְרַבִּים מִיְּשֵׁנֵי אַדְמַת עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם״, בֵּינוֹנִיִּים — יוֹרְדִין לְגֵיהִנָּם,
י׳׳ז א
וּמְצַפְצְפִין וְעוֹלִין, שֶׁנֶּאֱמַר: ״וְהֵבֵאתִי אֶת הַשְּׁלִישִׁית בָּאֵשׁ וּצְרַפְתִּים כִּצְרוֹף אֶת הַכֶּסֶף וּבְחַנְתִּים כִּבְחוֹן אֶת הַזָּהָב הוּא יִקְרָא בִשְׁמִי וַאֲנִי אֶעֱנֶה אוֹתוֹ״, וַעֲלֵיהֶם אָמְרָה חַנָּה: ״ה׳ מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל״. בֵּית הִלֵּל אוֹמְרִים: ״וְרַב חֶסֶד״ — מַטֶּה כְּלַפֵּי חֶסֶד. וַעֲלֵיהֶם אָמַר דָּוִד: ״אָהַבְתִּי כִּי יִשְׁמַע ה׳ אֶת קוֹלִי״, וַעֲלֵיהֶם אָמַר דָּוִד כׇּל הַפָּרָשָׁה כּוּלָּהּ — ״דַּלּוֹתִי וְלִי יְהוֹשִׁיעַ״.
Talmud Bavli, Rosh Hashanah 16b-17a
The Gemara goes back to discuss the Day of Judgment. Rabbi Kruspedai said that Rabbi Yoḥanan said:
Three books are opened on Rosh HaShana before the Holy One, blessed be:
One of wholly wicked people, and one of wholly righteous people, and one of middling people whose good and bad deeds are fairly balanced.
Wholly righteous people are immediately written and sealed for life; wholly wicked people are immediately written and sealed for death; and middling people are left with their judgment suspended from Rosh HaShana until Yom Kippur, their fate remaining undecided.
If they merit, through the good deeds and mitzvot that they perform during this period, they are written for life; if they do not so merit, they are written for death.
Rabbi Avin said: What is the verse that alludes to this? “Let them be blotted out of the book of the living, but not be written with the righteous” (Psalms 69:29). “Let them be blotted out of the book”; this is the book of wholly wicked people, who are blotted out from the world. “Of the living”; this is the book of wholly righteous people. “But not be written with the righteous”; this is the book of middling people, who are written in a separate book, not with the righteous.
Rav Naḥman bar Yitzḥak said: This matter is derived from here: “And if not, blot me, I pray You, out of Your book which you have written” (Exodus 32:32). “Blot me, I pray You”; this is the book of wholly wicked people, who are blotted out from the world. “Out of Your book”; this is the book of wholly righteous people, which is special and attributed to God Himself. “Which You have written”; this is the book of middling people.
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It is taught in a baraita: Beit Shammai say: There will be three groups of people on the great Day of Judgment at the end of days: One of wholly righteous people, one of wholly wicked people, and one of middling people. Wholly righteous people will immediately be written and sealed for eternal life. Wholly wicked people will immediately be written and sealed for Gehenna, as it is stated: “And many of those who sleep in the dust of the earth shall wake, some to eternal life and some to shame and everlasting contempt” (Daniel 12:2). Middling people will descend to Gehenna to be cleansed and to achieve atonement for their sins,
[17a]
and they will cry out in their pain and eventually ascend from there, as it is stated: “And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried; they shall call on My name, and I will answer them” (Zechariah 13:9). This is referring to the members of the third group, who require refinement and cleansing. And about them, Hannah said: “The Lord kills, and gives life; he brings down to the grave, and brings up” (I Samuel 2:6).
Beit Hillel say: The One who is “and abundant in kindness” (Exodus 34:6) tilts the scales in favor of kindness, so that middling people should not have to pass through Gehenna. And about them, David said: “I love the Lord, Who hears my voice and my supplications” (Psalms 116:1). And about them, David said the entire passage: “I was brought low [daloti] and He saved me” (Psalms 116:6). Although they are poor [dalim] in mitzvot, God saves them.
1. וּנְתַנֶּה תֹּקֶף קְדֻשַּׁת הַיּוֹם כִּי הוּא נוֹרָא וְאָיֹם וּבוֹ תִּנָּשֵׂא מַלְכוּתֶךָ וְיִכּוֹן בְּחֶסֶד כִּסְאֶךָ וְתֵשֵׁב עָלָיו בְּאֱמֶת.
2. אֱמֶת כִּי אַתָּה הוּא דַּיָּן וּמוֹכִיחַ וְיוֹדֵעַ וָעֵד וְכוֹתֵב וְחוֹתֵם וְסוֹפֵר וּמוֹנֶה וְתִזְכֹּר כָּל הַנִּשְׁכָּחוֹת
וְתִפְתַּח אֶת סֵפֶר הַזִּכְרוֹנוֹת וּמֵאֵלָיו יִקָּרֵא וְחוֹתָם יַד כָּל אָדָם בּוֹ.
3. וּבְשׁוֹפָר גָּדוֹל יִתָּקַע וְקוֹל דְּמָמָה דַקָּה יִשָׁמַע וּמַלְאָכִים יֵחָפֵזוּן וְחִיל וּרְעָדָה יֹאחֵזוּן וְיֹאמְרוּ הִנֵּה יוֹם הַדִּין לִפְקֹד עַל
צְבָא מָרוֹם בַּדִּין. כִּי לֹא יִזְכּוּ בְּעֵינֶיךָ בַּדִּין.
4. וְכָל בָּאֵי עוֹלָם יַעַבְרוּן לְפָנֶיךָ כִּבְנֵי מָרוֹן
כְּבַקָּרַת רוֹעֶה עֶדְרוֹ מַעֲבִיר צֹאנוֹ תַּחַת שִׁבְטוֹ כֵּן תַּעֲבִיר וְתִסְפֹּר וְתִמְנֶה וְתִפְקֹד נֶפֶשׁ כָּל חָי
וְתַחְתֹּךְ קִצְבָה לְכָל בְּרִיָּה
וְתִכְתֹּב אֶת גְּזַר דִּינָם
5. בְּרֹאשׁ הַשָּׁנָה יִכָּתֵבוּן, וּבְיוֹם צוֹם כִּפּוּר יֵחָתֵמוּן.
כַּמָּה יַעַבְרוּן, וְכַמָּה יִבָּרֵאוּן, מִי יִחְיֶה, וּמִי יָמוּת, מִי בְקִצּוֹ, וּמִי לֹא בְּקִצּוֹ, מִי בַמַּיִם, וּמִי בָאֵשׁ, מִי בַחֶרֶב, וּמִי בַחַיָּה, מִי בָרָעָב, וּמִי בַצָּמָא, מִי בָרַעַשׁ, וּמִי בַמַּגֵּפָה, מִי בַחֲנִיקָה, וּמִי בַסְּקִילָה, מִי יָנוּחַ, וּמִי יָנוּעַ, מִי יִשָּׁקֵט, וּמִי יְטֹּרֵף, מִי יִשָּׁלֵו, וּמִי יִתְיַסָּר, מִי יַעֲנִי, וּמִי יַעֲשִׁיר, מִי יֻשְׁפַּל, וּמִי יָרוּם.
6. וּתְשׁוּבָה וּתְפִלָּה וּצְדָקָה מַעֲבִירִין אֶת רֹעַ הַגְּזֵרָה.
כִּי כְּשִׁמְךָ כֵּן תְּהִלָּתֶךָ, קָשֶׁה לִכְעוֹס וְנוֹחַ לִרְצוֹת, כִּי לֹא תַחְפֹּץ בְּמוֹת הַמֵּת, כִּי אִם בְּשׁוּבוֹ מִדַּרְכּוֹ וְחָיָה, וְעַד יוֹם מוֹתוֹ תְּחַכֶּה לוֹ, אִם יָשׁוּב מִיַּד תְּקַבְּלוֹ.
7. (אֱמֶת) כִּי אַתָּה הוּא יוֹצְרָם וְיוֹדֵעַ יִצְרָם, כִּי הֵם בָּשָׂר וָדָם.
אָדָם יְסוֹדוֹ מֵעָפָר וְסוֹפוֹ לֶעָפָר. בְּנַפְשׁוֹ יָבִיא לַחְמוֹ.
מָשׁוּל כְּחֶרֶס הַנִּשְׁבָּר, כְּחָצִיר יָבֵשׁ, וּכְצִיץ נוֹבֵל, כְּצֵל עוֹבֵר, וּכְעָנָן כָּלָה, וּכְרוּחַ נוֹשָׁבֶת, וּכְאָבָק פּוֹרֵחַ, וְכַחֲלוֹם יָעוּף. וְאַתָּה הוּא מֶלֶךְ אֵל חַי וְקַיָּם.
1. We give our emphasis to the holiness of this day - for it is tremendous and awe filled, the day of the exaltation of your kingship, your throne being established in loving-kindness; you will sit on that throne in truth.
2. It is true that you are the one who judges, and reproves, who knows all, and bears witness, who inscribes, and seals, who reckons and enumerates. You remember all that is forgotten.
You open the book of records, and from it, all shall be read. For in it lies each person's imprint.
3. And with a great shofar it shall be sounded, and a thin silent voice shall be heard. And the angels will be alarmed, and dread and fear shall seize them as they proclaim: behold! the Day of Judgment on which the hosts of heaven shall be judged, for they too shall not be judged entirely meritorious by you…
4. And all mortal creatures shall parade before you like a herd of sheep, lit. the children of the flock. As a shepherd herds his flock, directing his sheep to pass under his staff, so you shall pass, count, and record the souls of all living, and decree a limit to each person’s days, and inscribe their final judgment.
5. On Rosh Hashanah it is inscribed, and on Yom Kippur it is sealed - how many shall pass away and how many shall be born, who shall live and who shall die, who in good time, and who by untimely death, who by water and who by fire, who by sword and who by wild beast, who by famine and who by thirst, who by earthquake and who by plague, who by strangulation and who by lapidation.
Who shall have rest and who wander, who shall be at peace and who pursued, who shall be serene and who tormented, who shall become impoverished and who wealthy, who shall be debased, and who exalted.
6. But repentance, prayer and righteousness avert the severity of the decree.
For your praise is just as your name. You are slow to anger and quick to be appeased. For you do not desire the death of the condemned, rather, that they turn from their path and live. You wait for them until the very day of their death, and if they repent, you receive them immediately.
7. (It is true -) [For] you are their Creator and You understand their inclination, for they are but flesh and blood. We come from dust, and return to dust. We labour by our lives for bread, we are like broken shards, like dry grass, and like a withered flower; like a passing shadow and a vanishing cloud, like a breeze that passes, like dust that scatters, like a fleeting dream.
Whereas you are the Sovereign Being, who lives eternal.
(א) אַתָּה זוֹכֵר
(ב) מַעֲשֵׂה עוֹלָם
(ג) וּפוֹקֵד
(ד) כָּל־יְצֽוּרֵי קֶֽדֶם.
(ה) לְפָנֶֽיךָ נִגְלוּ
(ו) כָּל־תַּעֲלוּמוֹת
(ז) וַהֲמוֹן נִסְתָּרוֹת
(ח) שֶׁמִּבְּרֵאשִׁית.
(ט) כִּי אֵין שִׁכְחָה
(י) לִפְנֵי כִסֵּא כְבוֹדֶֽךָ.
(יא) וְאֵין נִסְתָּר מִנֶּֽגֶד עֵינֶֽיךָ:
(יב) אַתָּה זוֹכֵר אֶת כָּל הַמִּפְעָל.
(יג) וְגַם כָּל־הַיְצוּר
(יד) לֹא נִכְחַד מִמֶּֽךָּ.
(טו) הַכֹּל גָּלוּי וְיָדֽוּעַ לְפָנֶֽיךָ
(טז) ה׳ אֱלֹקֵֽינוּ.
(יז) צוֹפֶה וּמַבִּיט
(יח) עַד סוֹף כָּל הַדּוֹרוֹת.
(יט) כִּי תָבִיא
(כ) חֹק זִכָּרוֹן
(כא) לְהִפָּקֵד כָּל רֽוּחַ וָנָֽפֶשׁ.
(כב) לְהִזָּכֵר מַעֲשִׂים רַבִּים
(כג) וַהֲמוֹן בְּרִיּוֹת לְאֵין תַּכְלִית.
(כד) מֵרֵאשִׁית
(כה) כָּזֹאת הוֹדָֽעְתָּ.
(כו) וּמִלְּפָנִים
(כז) אוֹתָהּ גִּלִּֽיתָ.
(כח) זֶה הַיּוֹם
(כט) תְּחִלַּת מַעֲשֶֽׂיךָ
(ל) זִכָּרוֹן לְיוֹם רִאשׁוֹן.
(לא) כִּי חֹק לְיִשְׂרָאֵל הוּא
(לב) מִשְׁפָּט לֵאלֹקֵי יַעֲקֹב:
(לג) וְעַל הַמְּדִינוֹת
(לד) בּוֹ יֵאָמֵר
(לה) אֵי זוֹ לַחֶֽרֶב.
(לו) וְאֵי זוֹ לַשָּׁלוֹם.
(לז) אֵי זוֹ לָרָעָב. וְאֵי זוֹ לַשּֽׂבַע.
(לח) וּבְרִיּוֹת בּוֹ יִפָּקֵֽדוּ.
(לט) לְהַזְכִּירָם לַחַיִּים וְלַמָּֽוֶת:
(מ) מִי לֹא נִפְקָד כְּהַיּוֹם הַזֶּֽה.
(מא) כִּי זֵֽכֶר כָּל הַיְּצוּר
(מב) לְפָנֶֽיךָ בָּא.
(מג) מַעֲשֵׂה אִישׁ
(מד) וּפְקֻדָּתוֹ.
(מה) וַעֲלִילוֹת מִצְעֲדֵי גָֽבֶר.
(מו) מַחְשְׁבוֹת אָדָם וְתַחְבּוּלוֹתָיו
(מז) וְיִצְרֵי מַעַלְלֵי אִישׁ:
(מח) אַשְׁרֵי אִישׁ
(מט) שֶׁלֹּא יִשְׁכָּחֶֽךָּ.
(נ) וּבֶן אָדָם
(נא) יִתְאַמֶּץ בָּךְ.
(נב) כִּי דוֹרְשֶֽׁיךָ
(נג) לְעוֹלָם לֹא יִכָּשֵֽׁלוּ.
(נד) וְלֹא יִכָּלְמוּ לָנֶֽצַח
(נה) כָּל הַחוֹסִים בָּךְ:
(נו) כִּי זֵֽכֶר כָּל הַמַּעֲשִׂים
(נז) לְפָנֶֽיךָ בָּא
(נח) וְאַתָּה דוֹרֵשׁ מַעֲשֵׂה כֻלָּם:
(נט) וְגַם אֶת נֹֽחַ בְּאַהֲבָה זָכַֽרְתָּ.
(ס) וַתִּפְקְדֵֽהוּ
(סא) בִּדְבַר יְשׁוּעָה וְרַחֲמִים
(סב) בַּהֲבִיאֲךָ אֶת מֵי הַמַּבּוּל
(סג) לְשַׁחֵת כָּל בָּשָׂר
(סד) מִפְּנֵי רֹֽעַ מַעַלְלֵיהֶם.
(סה) עַל כֵּן
(סו) זִכְרוֹנוֹ בָּא לְפָנֶֽיךָ
(סז) ה׳ אֱלֹקֵֽינוּ
(סח) לְהַרְבּוֹת זַרְעוֹ
(סט) כְּעַפְרוֹת תֵּבֵל.
(ע) וְצֶאֱצָאָיו כְּחוֹל הַיָּם.
(עא) כַּכָּתוּב בְּתוֹרָתֶֽךָ
(עב) וַיִּזְכֹּר אֱלֹקִים אֶת נֹחַ
(עג) וְאֵת כָּל הַחַיָּה
(עד) וְאֶת כָּל הַבְּהֵמָה
(עה) אֲשֶׁר אִתּוֹ בַּתֵּבָה
(עו) וַיַּעֲבֵר אֱלֹקִים רֽוּחַ
(עז) עַל הָאָרֶץ
(עח) וַיָּשֹֽׁכּוּ הַמָּֽיִם:
(עט) וְנֶאֱמַר
(פ) וַיִּשְׁמַע אֱלֹקִים אֶת נַאֲקָתָם
(פא) וַיִּזְכֹּר אֱלֹקִים אֶת בְּרִיתוֹ
(פב) אֶת אַבְרָהָם אֶת יִצְחָק
(פג) וְאֶת יַעֲקֹב:
(פד) וְנֶאֱמַר
(פה) וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב
(פו) וְאַף אֶת־בְּרִיתִי יִצְחָק
(פז) וְאַף אֶת בְּרִיתִי אַבְרָהָם
(פח) אֶזְכֹּר
(פט) וְהָאָרֶץ אֶזְכֹּר:
(צ) וּבְדִבְרֵי קָדְשְׁךָ כָּתוּב לֵאמֹר:
(צא) זֵֽכֶר עָשָׂה לְנִפְלְאֹתָיו
(צב) חַנּוּן וְרַחוּם ה׳:
(צג) וְנֶאֱמַר
(צד) טֶֽרֶף נָתַן לִירֵאָיו
(צה) יִזְכֹּר לְעוֹלָם בְּרִיתוֹ:
(צו) וְנֶאֱמַר
(צז) וַיִּזְכֹּר לָהֶם בְּרִיתוֹ
(צח) וַיִּנָּחֵם
(צט) כְּרֹב חֲסָדָיו:
(ק) וְעַל יְדֵי עֲבָדֶֽיךָ
(קא) הַנְּבִיאִים
(קב) כָּתוּב לֵאמֹר:
(קג) הָלֹךְ וְקָרָֽאתָ
(קד) בְאָזְנֵי יְרוּשָׁלַֽםִ לֵאמֹר
(קה) כֹּה אָמַר ה׳
(קו) זָכַֽרְתִּי לָךְ
(קז) חֶֽסֶד נְעוּרַֽיִךְ
(קח) אַהֲבַת כְּלוּלֹתָֽיִךְ
(קט) לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר
(קי) בְּאֶֽרֶץ לֹא זְרוּעָה:
(קיא) וְנֶאֱמַר
(קיב) וְזָכַרְתִּי אֲנִי אֶת בְּרִיתִי
(קיג) אוֹתָךְ
(קיד) בִּימֵי נְעוּרָֽיִךְ
(קיה) וַהֲקִימוֹתִי לָךְ
(קיו) בְּרִית עוֹלָם:
(קיז) וְנֶאֱמַר
(קיח) הֲבֵן יַקִּיר לִי אֶפְרַֽיִם
(קיט) אִם יֶֽלֶד שַׁעֲשׁוּעִים
(קכ) כִּי מִדֵּי דַבְּרִי בּוֹ
(קכא) זָכֹר אֶזְכְּרֶֽנּוּ עוֹד
(קכב) עַל כֵּן
(קכג) הָמוּ מֵעַי לוֹ
(קכד) רַחֵם אֲרַחֲמֶֽנּוּ
(קכה) נְאֻם ה׳:
(קכו) אֱלֹקֵֽינוּ וֵאלֹקֵי אֲבוֹתֵֽינוּ
(קכז) זָכְרֵֽנוּ בְּזִכָּרוֹן טוֹב לְפָנֶֽיךָ
(קכח) וּפָקְדֵֽנוּ בִּפְקֻדַּת
(קכט) יְשׁוּעָה וְרַחֲמִים
(קל) מִשְּׁמֵי שְׁמֵי קֶֽדֶם
(קלא) וּזְכָר לָֽנוּ ה׳ אֱלֹקֵֽינוּ
(קלב) אֶת הַבְּרִית וְאֶת הַחֶֽסֶד
(קלג) וְאֶת־הַשְּׁבוּעָה אֲשֶׁר נִשְׁבַּֽעְתָּ
(קלד) לְאַבְרָהָם אָבִֽינוּ בְּהַר הַמּוֹרִיָּה
(קלה) וְתֵרָאֶה לְפָנֶֽיךָ
(קלו) עֲקֵדָה שֶׁעָקַד אַבְרָהָם אָבִֽינוּ
(קלז) אֶת יִצְחָק בְּנוֹ עַל גַּבֵּי הַמִּזְבֵּֽחַ
(קלח) וְכָבַשׁ רַחֲמָיו
(קלט) לַעֲשׂוֹת רְצוֹנְךָ בְּלֵבָב שָׁלֵם
(קמ) כֵּן יִכְבְּשׁוּ רַחֲמֶֽיךָ
(קמא) אֶת כַּעַסְךָ מֵעָלֵֽינוּ
(קמב) וּבְטוּבְךָ הַגָּדוֹל
(קמג) יָשׁוּב חֲרוֹן אַפְּךָ
(קמד) מֵעַמְּךָ וּמֵעִירְךָ
(קמה) וּמֵאַרְצְךָ
(קמו) וּמִנַּחֲלָתֶֽךָ.
(קמז) וְקַיֶּם לָֽנוּ ה׳ אֱלֹקֵֽינוּ
(קמח) אֶת הַדָּבָר שֶׁהִבְטַחְתָּֽנוּ בְּתוֹרָתֶֽךָ
(קמט) עַל יְדֵי משֶׁה עַבְדֶּךָ
(קנ) מִפִּי כְבוֹדֶֽךָ
(קנא) כָּאָמוּר:
(קנב) וְזָכַרְתִּי לָהֶם
(קנג) בְּרִית רִאשֹׁנִים
(קנד) אֲשֶׁר הוֹצֵֽאתִי אוֹתָם
(קנה) מֵאֶֽרֶץ מִצְרַֽיִם
(קנו) לְעֵינֵי הַגּוֹיִם
(קנז) לִהְיוֹת לָהֶם לֵאלֹקִים
(קנח) אֲנִי ה׳:
(קנט) כִּי זוֹכֵר כָּל הַנִּשְׁכָּחוֹת
(קס) אַתָּה הוּא מֵעוֹלָם
(קסא) וְאֵין שִׁכְחָה
(קסב) לִפְנֵי כִסֵּא כְבוֹדֶֽךָ.
(קסג) וַעֲקֵדַת יִצְחָק
(קסד) לְזַרְעוֹ (שֶׁל יַעֲקֹב)
(קסה) הַיּוֹם בְּרַחֲמִים תִּזְכּוֹר:
(קסו) בָּרוּךְ אַתָּה ה׳
(קסז) זוֹכֵר הַבְּרִית:
(1) You recollect
(2) the fabric of creation
(3) and take note
(4) of all that has been fashioned since ancient times.
(5) In Your Presence are revealed
(6) all hidden things
(7) and the multitude of secrets
(8) from the beginning of creation;
(9) for there is no forgetfulness
(10) before the throne of Your Glory,
(11) and there is nothing hidden from Your eyes.
(12) You remember all that has been done,
(13) and even all that which is formed
(14) is not concealed from You.
(15) All is revealed and known before You
(16) Hashem our God
(17) Who observes and looks
(18) until the end of all generations.
(19) For You set
(20) an appointed time of remembrance,
(21) to consider every soul and being;
(22) to cause numerous deeds to be remembered
(23) and the multitude of creatures without end.
(24) From the beginning of creation,
(25) You have made this known,
(26) and from before time
(27) You have revealed it.
(28) This day [Rosh Hashana]
(29) is the beginning of Your work
(30) a memorial of the first day.
(31) For it is a statute for Yisrael
(32) a [day of] judgment of the God of Yaakov.
(33) And over countries
(34) it is pronounced,
(35) which of them is destined for the sword [war]
(36) and which for peace,
(37) which for famine and which for abundance.
(38) And on it, creatures are accounted for,
(39) to be remembered for life or for death.
(40) Who is not considered on this day?
(41) For the remembrance of all that is formed
(42) comes before You:
(43) the dealings of each person,
(44) and the decree of their fate;
(45) a person’s misdeeds,
(46) their thoughts and contemplations,
(47) and the consequences of what they have done.
(48) Fortunate is the man
(49) who does not forget You,
(50) the human being
(51) who strengthens themself in You.
(52) For those who seek You
(53) will never stumble,
(54) and never will they be disgraced—
(55) all who trust in You.
(56) For the remembrance of all their deeds
(57) come before You,
(58) and You examine the deeds of all of them.
(59) And No’ach too, You remembered with love,
(60) and [therefore] decreed for him
(61) a promise of deliverance and compassion,
(62) when You brought the flood-waters
(63) to destroy all flesh
(64) because of the wickedness of their deeds.
(65) Therefore,
(66) his remembrance came before You,
(67) Adonoy, our God,
(68) to multiply his seed
(69) like the dust of the earth,
(70) and his descendants as the sand of the sea;
(71) as it is written in Your Torah;
(72) “And God remembered No’ach
(73) and all the beasts
(74) and all the cattle
(75) that were with him in the Ark,
(76) and God caused a wind to pass
(77) over the earth,
(78) and the waters were calmed.” (Gen 8:1)
(79) And it is said:
(80) “And God heard their groaning cry,
(81) and God remembered His covenant
(82) with Avraham, with Yitzchak,
(83) and with Yaakov.” (Ex 2:24)
(84) And it is said:
(85) “I will remember My covenant with Yaakov,
(86) and also My covenant with Yitzchak,
(87) and also My covenant with Avraham,
(88) will I remember;
(89) and the land [of Yisrael] I will remember.” (Lev 26:42)
(90) And in Your holy words it is written:
(91) “He made a memorial for His wonders,
(92) gracious and merciful is Adonoy.” (Ps 111:4)
(93) And it is said:
(94) “He gave food to those who fear Him;
(95) He is ever mindful of His covenant.” (Ps 111:5)
(96) And it is said:
(97) “And He remembered His covenant for them,
(98) and He relented
(99) in accordance with His abundant kindness.” (Ps 106:45)
(100) And by the hand of Your servants,
(101) the Prophets
(102) it is written:
(103) “Go and proclaim it
(104) in the ears of Yerushalayim, saying:
(105) thus said Adonoy,
(106) I remembered for you
(107) the kindness of your youth,
(108) the love of your bridal days,
(109) how you followed Me into the wilderness,
(110) in a land that was not cultivated.” (Jer 2:2)
(111) And it is said:
(112) “I will remember My covenant
(113) [which I made] with you
(114) in the days of your youth,
(115) and I will fulfill it for you
(116) as an everlasting covenant.” (Ez 16:60)
(117) And it is said:
(118) “Is Ephraim not My precious son,
(119) is he not a child of delight?
(120) For whenever I speak of him,
(121) I recall him even more;
(122) Therefore,
(123) My innermost being is aroused for him,
(124) I will surely have compassion on him,
(125) says Adonoy.” (Jer 31:20)
***
(126) Our God and God of our fathers
(127) remember us favorably before You
(128) and be mindful of us
(129) for deliverance and compassion
(130) from the eternal high heavens.
(131) Remember in our behalf, Adonoy, our God,
(132) the covenant, the kindness
(133) and the oath which You swore
(134) to our father Avraham on Mount Moriah,
(135) and let there appear before You
(136) the binding with which our father Avraham
(137) bound his son Yitzchak upon the altar,
(138) and how he suppressed his compassion
(139) to do Your will with a whole heart;
(140) so may Your compassion suppress
(141) Your anger against us,
(142) and in Your great goodness
(143) turn Your fierce anger away
(144) from Your people, and from Your city,
(145) from Your land,
(146) and from Your territorial heritage.
(147) And fulfill for us Adonoy, our God
(148) the promise You made in Your Torah,
(149) through Your servant, Moshe,
(150) from the mouth of Your glory,
(151) as it is said:
(152) “I will remember for them
(153) the covenant with their forefathers
(154) whom I took out
(155) of the land of Mitzrayim,
(156) before the eyes of the nations,
(157) to be their God;
(158) I am Adonoy.” (Lev 26:45)
(159) For you are that which remembers all forgotten things
(160) from eternity,
(161) and there is no forgetfulness
(162) before the Throne of Your Glory;
(163) and the binding of Yitzchak—
(164) on behalf of his descendants—
(165) may You remember it today with compassion.
(166) Blessed are You Adonoy,
(167) Who remembers the covenant.
Periods of Personal Introspection
Consider:
1. Sefirat ha’Omer - from agricultural anxiety to psychological inquiry
2. Elul zman - the entire month of Elul is now designated for teshuvah practice
3. Yom Kippur Katan - using the day before Rosh Chodesh for fasting and confession, a miniature Yom Kippur
Rabbi Ohad Peleh Ezrahi, Chagigah (p.166-7), my translation
Between Passover and Shavuot stretch the 49 days of the counting of the omer. Originally these were 49 days of prayer, critical days in which there was a likelihood of the entire annual crop [of grain] could be destroyed if, for instance, hail were to fall and break the stalks. Thus our ancestors counted these days, day by day, with great tension and prayer that all their efforts not be brought to ruin. For all that on Pesach it is forbidden to have any leaven in the house, on the feast of Shavuot the central offering was of two loaves of leavened bread. Thus in order to reach Shavuot, which is to say to reach the celebration of the full ripening of the crop, one has to pass through the precision of the days of the omer, day after day, with careful attention to the details of things.
The kabbalists saw these 49 days of counting the omer as an invitation to personal inner inquiry, within the mystical tradition of counting these days according to the seven lower sefirot of the tree of life. Each week has its own sefira, and each day is designated to an inner aspect within that sefira. This process is dedicated to personal maturation and self-development.
The Month of Elul
ושב אל המחנה. לְאַחַר שֶׁנִּדְבַּר עִמּוֹ הָיָה מֹשֶׁה שָׁב אֶל הַמַּחֲנֶה וּמְלַמֵּד לַזְּקֵנִים מַה שֶּׁלָּמַד; וְהַדָּבָר הַזֶּה נָהַג מֹשֶׁה מִיּוֹם הַכִּפּוּרִים עַד שֶׁהוּקַם הַמִּשְׁכָּן, וְלֹא יוֹתֵר, שֶׁהֲרֵי בְשִׁבְעָה עָשָׂר בְּתַמּוּז נִשְׁתַּבְּרוּ הַלּוּחוֹת, וּבְי"ח שָׂרַף אֶת הָעֵגֶל וְדָן אֶת הַחוֹטְאִים, וּבְי"ט עָלָה שֶׁנֶּאֱמַר וַיְהִי מִמָּחֳרָת וַיֹּאמֶר מֹשֶׁה אֶל הָעָם וְגוֹ' (שמות ל"ב), וְעָשָׂה שָׁם אַרְבָּעִים יוֹם וּבִקֵּשׁ רַחֲמִים, שֶׁנֶּ' וָאֶתְנַפַּל לִפְנֵי ה׳ וְגוֹ' (דברים ט'), וּבְרֹאשׁ חֹדֶשׁ אֱלוּל נֶאֱמַר לוֹ וְעָלִיתָ בַבֹּקֶר אֶל הַר סִינַי (שמות ל"ד), לְקַבֵּל לוּחוֹת הָאַחֲרוֹנוֹת – וְעָשָׂה שָׁם מ' יוֹם, שֶׁנֶּאֱמַר בָּהֶם וְאָנֹכִי עָמַדְתִּי בָהָר כַּיָּמִים הָרִאשׁוֹנִים וְגוֹ' – מָה הָרִאשׁוֹנִים בְּרָצוֹן אַף הָאַחֲרוֹנִים בְּרָצוֹן, אֱמֹר מֵעַתָּה אֶמְצָעִיִּים הָיוּ בְכַעַס – בְּעֲשָׂרָה בְּתִשְׁרֵי נִתְרַצָּה הַקָּבָּ"ה לְיִשְׂרָאֵל בְּשִׂמְחָה וּבְלֵב שָׁלֵם, וְאָמַר לוֹ לְמֹשֶׁה סָלַחְתִּי, וּמָסַר לוֹ לוּחוֹת אַחֲרוֹנוֹת, וְיָרַד וְהִתְחִיל לְצַוּוֹתָם עַל מְלֶאכֶת הַמִּשְׁכָּן, וַעֲשָׂאוּהוּ עַד אֶחָד בְּנִיסָן, וּמִשֶּׁהוּקַם לֹא נִדְבַּר עִמּוֹ עוֹד אֶלָּא מֵאֹהֶל מוֹעֵד (תנחומא):
ושב אל המחנה .( AND HE RETURNED INTO THE CAMP — After God had conversed with him, Moses used to return to the camp and teach the elders what he had learned. This Moses practised from the day of Atonement until the Tabernacle was set up, but no longer.
For on the seventeenth of Tammuz the tablets were broken, on the eighteenth he burnt the calf and punished the offenders, on the nineteenth he ascended the mountain, as it is said (Exodus 32:30) “And it came to pass on the morrow (the day after he had punished the wrongdoers; cf. vv. 26—29), that Moses said unto the people”, [Ye have sinned a great sin and now I will go up to the Lord]”. There he spent forty days and sought mercy for the people, as it is said, (Deuteronomy 9:18) “And I threw myself down before the Lord [as at the first, forty days and forty nights]”. These terminated on the last day of Ab (there were 11 days from the 19th to the 29th of Tammuz therefore 29 days in Ab complete the forty) and he then returned to the people. On the first day of the New Moon of Ellul it was said to him, (Exodus 34:2) “And be ready in the morning] and go up in the morning unto mount Sinai” — to receive the second tablets. He again spent there the forty days of which it is stated, (Deuteronomy 10:10) “[And I stayed in the mountain, according to the first, days, [forty days and forty nights]”. The words כימים הראשונים, “like the first days”, cannot refer to the number of days for this is stated immediately afterwards; they are to be joined with עמדתי — I stayed in the same state as on the first days: How were the first forty days passed? In God’s good-will (because the Israelites had not yet sinned)! So, too, the last forty days were passed in God’s good-will — from which you must admit that the intervening forty days were passed in God’s anger. On the tenth of Tishri God became reconciled with Israel in joy and perfect affection and said to Moses: “I have forgiven!” and handed him over the second tablets, whereupon Moses went down and began to command them concerning the work of the Tabernacle (cf. Midrash Tanchuma, Ki Tisa 31; Seder Olam 6; Rashi on Exodus 18:13, Deuteronomy 9:18 and also Taanit 36b).
(ב) רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר: אַרְבָּעִים יוֹם עָשָׂה מֹשֶׁה בָּהָר,...
וּבְרֹאשׁ חֹדֶשׁ אֱלוּל אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות כד, יב): ״עֲלֵה אֵלַי הָהָרָה״, וְהֶעֱבִירוּ שׁוֹפָר בַּמַּחֲנֶה, שֶׁהֲרֵי מֹשֶׁה עָלָה לָהָר שֶׁלֹּא יִטְעוּ עוֹד אַחַר עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת, וְהַקָּדוֹשׁ בָּרוּךְ הוּא נִתְעַלָּה אוֹתוֹ הַיּוֹם בְּאוֹתוֹ שׁוֹפָר, שֶׁנֶּאֱמַר (תהלים מז, ו): ״עָלָה אֱלֹקִים בִּתְרוּעָה״. וְעַל כֵּן הִתְקִינוּ חֲכָמִים שֶׁיִּהְיוּ תּוֹקְעִים בַּשּׁוֹפָר בְּרֹאשׁ חֹדֶשׁ אֱלוּל בְּכָל שָׁנָה וְשָׁנָה.
(2) Rabbi Joshua, son of Ḳorchah, said: Forty days was Moses on the mountain…And on the New Moon of Ellul the Holy One, blessed be He, said to him: "Come up || to me on the mount" (Ex. 24:12), and let them sound the Shofar (trumpet) throughout the camp, for, behold, Moses has ascended the mount, so that they do not go astray again after the worship of idols. The Holy One, blessed be He, was exalted with that Shophar, as it is said, "God is exalted with a shout, the Lord with the sound of a trumpet" (Ps. 47:5). Therefore the sages instituted that the Shophar should be sounded on the New Moon of Ellul every year.
(א) הלכות ראש השנה
התקינו חז"ל שיהו תוקעין בר"ח אלול בכל שנה ושנה וכל החדש כדי להזהיר ישראל שיעשו תשובה שנאמר (עמוס ג׳:ו׳) אם יתקע שופר בעיר וגו' וכדי לערבב השטן
The Sages enacted the blowing of the shofar on Rosh Chodesh Elul every year, and the entire month, to warn Israel to repent, as it says “If a shofar is blown in the city [will the people not quake?!], (Amos 3), and also to befuddle the Satan.
ועל כי השופר הציל את ישראל מהחטא, וחודש אלול הוא חודש המעותד לתשובה, שהוא החודש האחרון מהשנה, וקודם ימי הדין. וחכמי המוסר רמזו עליו מקרא ד"אני לדודי ודודי לי" שהראשי תיבות "אלול", כלומר: שעתה העת שיהיו כל מחשבותי לדודי, וכשאעשה כן אז גם "דודי לי", שישגיח עלי לטובתי. וגם השופר מסוגל לתשובה... ולפיכך נהגו כל ישראל לתקוע בשופר אחר התפלה כל החודש הזה.
Because the shofar saved Israel from sin and the month of Elul is a month intended for teshuva, for it is the last month of the year and before the Days of Judgment. The sages of musar hinted at this from the verse “I am my Beloved’s and my Beloved is mine” whose initial letters form the word “Elul,” which is to say that now is the time when all of my thoughts should be toward my Beloved, and when I do this, then my Beloved is also mine, for He watches over me for my benefit. Also, the shofar is capable of [eliciting] teshuva…Therefore all of Israel have adopted the practice of blowing the shofar after prayer for this entire month.
Yom Kippur Katan
(א) ראש חודש / זמן כפרה ויום כיפור קטן
(ב) ראש חודש הוא זמן כפרה, כמו שאומרים בתפילת מוסף: "זמן כפרה לכל תולדותם", והיו מקריבים בו שעיר חטאת לכפר.
(ג) כדי שהכפרה של ראש חודש תהיה שלימה, נהגו ותיקין לחזור בתשובה לקראת ראש חודש. ויש נוהגים לצום בערב ראש חודש, ולומר סדר תפילות 'יום כיפור קטן' סמוך לתפילת מנחה. וקראו לערב ראש חודש 'יום כיפור קטן', מפני שיום כיפור הוא זמן כפרה על כל השנה, ואילו ערב ראש חודש הוא זמן כפרה על החודש שעבר (ועי' במשנה ברורה תיז, ד, וכה"ח י-כא). כיום מנהג הצומות אינו רווח, וטוב להרבות במקום זה בלימוד תורה וצדקה.
(1) Rosh Ḥodesh / Yom Kippur Katan: A Time of Atonement
(2) Rosh Ḥodesh is a time of atonement, as we recite in the Musaf prayer, “a time of atonement for all their offspring.” In addition, in the time of the Temple, a male goat would be brought as a sin offering.
(3) In order to make this atonement complete, pious Jews customarily repent in for the time leading up to Rosh Ḥodesh. Some people fast on the day before Rosh Ḥodesh and recite special Yom Kippur Katan prayers prior to the Minḥa service. The day before Rosh Ḥodesh is called Yom Kippur Katan (“the minor Yom Kippur”) because it is a time to atone for the sins of the previous month, just as Yom Kippur is a time to atone for the sins of the previous year (see MB 417:4, Kaf Ha-ḥayim 417:10-21). Nowadays, few people follow the custom of fasting; instead of fasting, one can study more Torah and give extra charity.
Peninei Halakhah (“Pearls of Jewish Law”) is a contemporary, easily accessible, and thorough presentation of practical halakhah (law), written in modern Hebrew by Rabbi Eliezer Melamed, Rosh Yeshiva and rabbi of the community of Har Bracha. The work is popular in Israel, where it is often used as the standard halakhah textbook in religious Zionist schools, and in Jewish communities elsewhere.
Modern Holidays
Yom haShoah: Holocaust Remembrance Day
https://en.wikipedia.org/wiki/Yom_HaShoah
Full name: Yom haShoah Yom HaZikaron laShoah ve-laG'vurah (Hebrew: יום הזיכרון לשואה ולגבורה, lit. 'Holocaust and Heroism Remembrance Day').
Observed 27th of Nisan (which falls in April or May), nightfall to nightfall. If the 27th would be Friday or Sunday, it is shifted by a day. Nissan 27 cannot fall on Shabbat itself.
History
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Chief Rabbinate observes 10 Tevet, December 28, 1949.
Marked by the burial in a Jerusalem cemetery of ashes and bones from the Flossenbürg concentration camp and religious ceremonies held in honor of the victims. A radio program on the Holocaust was broadcast that evening. -
The following year, in December 1950, memorial ceremonies held around the country; they mostly involved funerals, in which objects such as desecrated Torah scrolls and the bones and ashes of the dead brought from Europe were interred.
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1951 Knesset began deliberations to choose a date for Holocaust Remembrance Day. On April 12, 1951, after also considering as possibilities the Tenth of Tevet, the 14th of Nisan, which is the day before Passover and the day on which the Warsaw Ghetto uprising (April 19, 1943) began, and September 1, the date on which the Second World War began, the Knesset passed a resolution establishing the 27 Nisan in the Hebrew calendar, a week after Passover, and eight days before Israel Independence Day as the annual Holocaust and Ghetto Uprising Remembrance Day.
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May 3, 1951 was the first officially organized Holocaust Remembrance Day event held at the Chamber of the Holocaust on Mount Zion; and a bronze statue of Mordechai Anielewicz, the leader of the Warsaw Ghetto revolt, was unveiled at Yad Mordechai, a kibbutz named for him.
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1952 Introduction of the practice of lighting six beacons, commemorating the six million.
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1959 The official establishment of the Martyrs' and Heroes' Remembrance Day Law. Day would be observed by a two-minute silence; memorial gatherings; commemorative events in public and educational institutions; flags flown at half mast; TV and radio programming. Six torches are lit,
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1961 amendment to the law mandated that cafes, restaurants and clubs be closed on the day.
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Since 1988 in Poland, a memorial service has been held after a three-kilometer walk by thousands of participants from Auschwitz to Birkenau in what has become known as "The March of the Living".
Alternative days
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International Holocaust Remembrance Day
In Europe (and various other countries) Holocaust Remembrance Day is observed on Jan 27, the anniversary of the liberation of the Auschwitz concentration camp by the Soviet military in 1945, whereas the Israeli government chose to commemorate a day that honored Jewish resistance and heroism in the face of the Nazi genocide. It was designated by United Nations General Assembly resolution 60/7 on 1 November 2005. The resolution came after a special session was held earlier that year on 24 January to mark the 60th anniversary of the liberation of the Nazi concentration camps and the end of the Holocaust.
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Some in the Orthodox community, especially Haredim, remember the victims of the Holocaust in their daily prayers and on traditional days of mourning such as Tisha B'Av in the summer, and the Tenth of Tevet in the winter, because in the Jewish tradition the month of Nisan is considered a joyous month associated with Passover and messianic redemption. Some Haredi rabbis recommend adding piyyutim (religious poems) about the Holocaust to the liturgy of Tisha B’Av.
Liturgies
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In 1984, Conservative Rabbi David Golinkin wrote an article in Conservative Judaism journal suggesting a program of observance for the holiday, including fasting. In his article he noted that while private fasts are indeed prohibited during the month of Nisan (a major Orthodox objection to the placement of the day), communal fasts for tragedies befalling Jewish communities had indeed been declared throughout the pre-Modern period.
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In 1988 the American Reform movement published Six Days of Destruction (Elie Wiesel and Rabbi Albert Friedlander). Narratives from Holocaust survivors are juxtaposed with the six days of creation found in Genesis.
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New liturgy: Megillat haShoah - the Holocaust Scroll (Israel 2011; North America more recently),
https://en.wikipedia.org/wiki/Independence_Day_(Israel)
Originally 5th Iyar (because Israel declared independence on 14 May 1948 = 5 Iyar 5708). Observed nightfall to nightfall. However, to avoid Sabbath desecration, it may be commemorated one or two days before or after the 5th of Iyar if it falls too close to the Sabbath. The day preceding Israel's independence day is Yom HaZikaron, which is dedicated to the memory of fallen Israeli soldiers and Israeli civilian victims of terrorism.
Observance
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An official ceremony is held every year on Mount Herzl, Jerusalem, on the evening of Independence Day. Features: the speaker of the Knesset, artistic performances, a Flag of Israel, forming elaborate structures (such as a Menorah, Magen David) and the ceremonial lighting of twelve torches, one for each of the Tribes of Israel. Every year a dozen Israeli citizens, who made a significant social contribution in a selected area, are invited to light the torches. Many cities hold outdoor performances in cities' squares featuring leading Israeli singers and fireworks displays. Streets around the squares are closed to cars, allowing people to sing and dance in the streets.
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Reception of the President of Israel for honouring excellence in 120 IDF soldiers, in the President's official residence in Jerusalem.
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Israel Prize ceremony in Jerusalem.
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Israel Defense Forces opens some of its bases to the public.
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Israeli Song Festival
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Israeli Television channels air the official events live, and classic cult Israeli movies and skits are shown.
From 1948 to 1973 the Israel Defense Forces parade was held on this day.
Religious observance
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In response to widespread public feeling, the Chief Rabbinate in Israel decided during 1950–51 that Independence Day should be given the status of a minor Jewish holiday on which Hallel be recited.
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Their decision that it be recited (without a blessing) gave rise to a bitter public dispute, with Agudath Israel rejecting the notion of imbuing the day with any religious significance whatsoever, and religious Zionists believing the blessing should be obligatory.
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The Rabbinate also ruled that they were "unable to sanction instrumental music and dances on this day which occurs during the sephirah period." The recitation of the blessing over Hallel was introduced in 1973 by Israeli Chief Rabbi Shlomo Goren. The innovation was strongly denounced by his Sephardic counterpart, Rabbi Ovadia Yosef and by Rabbi Joseph B. Soloveitchik, leader of Modern Orthodox Judaism in America.
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Religious Zionist movement created a liturgy for the holiday which sometimes includes the recitation of some psalms and the reading of the haftarah of Isaiah 10:32–12:6, which is also read on the last day of Pesach in the Diaspora, on the holiday morning. Other changes to the daily prayers include reciting Hallel, saying the expanded Pesukei D'Zimrah of Shabbat (the same practice that is observed almost universally on Hoshanah Rabbah), and/or blowing the Shofar. A number of authorities have promoted the inclusion of a version of Al Hanisim (for the miracles...) in the Amidah prayer. In 2015 Koren Publishers Jerusalem published a machzor dedicated to observance of Independence Day, in addition to Jerusalem Day.
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The Conservative Movement read the Torah portion of Deuteronomy 7:12–8:18, and include a version of Al Hanisim as well as recite full Hallel with the blessings. The Reform Movement suggests the inclusion of Ya'aleh V'yavo in the Amidah prayer.
Whereas
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Most Haredim make no changes in their daily prayers. People affiliated to the Edah HaChareidis mourn the establishment of Israel on Independence Day, claiming that the establishment of a Jewish state before the coming of the Messiah is a sin and heresy. Some even fast on this day and recite prayers for fast days.
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Since 1949, and officially since a 1998 proclamation by Yasser Arafat, May 15 has been commemorated as Nakba Day, which rarely coincides with Yom Ha'atzmaut, but falls within a few weeks of it.
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In 2015, Rabbi Shlomo Riskin of Efrat founded Day to Praise, a global initiative which calls on Christians around the world to join in reciting the Hallel (Psalms 113–118), with the Jewish people, on Israel's Independence Day.
Yom haZikaron: Israel’s Remembrance Day
https://en.wikipedia.org/wiki/Yom_HaZikaron
Yom HaZikaron (Hebrew: יוֹם הַזִּכָּרוֹן, lit. 'Remembrance Day'), in full Yom HaZikaron LeHalelei Ma'arkhot Yisrael ul'Nifge'ei Pe'ulot HaEivah (Hebrew: יוֹם הזִּכָּרוֹן לְחַלְלֵי מַעַרְכוֹת יִשְׂרָאֵל וּלְנִפְגְעֵי פְּעֻלּוֹת הָאֵיבָה, lit. 'Remembrance Day for the Fallen Soldiers of the Wars of Israel and Victims of Actions of Terrorism'). Observed unofficially 1949 and 1950, enshrine as 4th Iyar in 1951, and enacted into law in 1963.
While Yom HaZikaron has been traditionally dedicated to fallen soldiers, commemoration has also been extended to civilian victims of terrorism - including, as of 2023, non-Israeli Jewish victims of terrorism in diaspora.
Some observances:
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Since the founding of the state, Israel has chosen the Red Everlasting flower (Hebrew: דם המכבים, Dam HaMaccabim, 'blood of the Maccabees') as the national memorial flower. Helichrysum sanguineum, known in English as red everlasting and red cudweed, is known in Arabic as dam al-massiah, ‘blood of the Messiah.’ The flower is depicted in many memorial sites and can be seen worn as stickers on shirts and jackets throughout Yom HaZikaron. Since 2019, the non-profit organization Dam HaMaccabim has been distributing pins with the real Red Everlasting flower throughout Israel and the United States.
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Yahrzeit candles lit in homes and public places; also visits to cemeteries.
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Many traditional and religious Jews say prayers for the souls of the fallen soldiers on Yom HaZikaron. Special prayers prescribed by the Israeli rabbinate are recited. These include the recital of Psalm 9: "For the leader, on the death of the son," and Psalm 144: "Blessed be the Lord, My Rock, who traineth my hands for war and my fingers for battle" in addition to memorial prayers for the dead.
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The official ceremony to mark the opening of the day takes place at the Western Wall.
Timing:
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Although Yom haZikaron and Yom ha’Atzmaut nominally fall on Iyar 4 and 5, in fact because of avoiding adjacency with Shabbat they are moved so they can only ever fall Mon-Tues, Tues-Weds or Weds-Thurs. If they fall on Tues-Weds they are Iyar 4 and 5. Otherwise they are Iyar 2-3, 3-4 or 5-6.
Yom Yerushalayim: Jerusalem Day
https://en.wikipedia.org/wiki/Jerusalem_Day
On 12 May 1968, the government proclaimed a new holiday – Jerusalem Day – to be celebrated on the 28th of Iyar, the Hebrew date on which the divided city of Jerusalem became one. On 23 March 1998, the Knesset passed the Jerusalem Day Law, making the day a national holiday. In 2014, the Meretz political party submitted a bill to repeal the Jerusalem Day Law.
Religious Zionists recite special holiday prayers with Hallel. The Chief Rabbinate of Israel ruled in favor of reciting Hallel with a blessing on this day. Other rabbis (including Rabbis Ovadia Yosef and Joseph B. Soloveitchik) ruled that Hallel should or could be recited only without a blessing, either because Israel was still in danger, or for technical reasons. Today, various communities follow differing practices.
A ceremony is held on Yom Yerushalayim to commemorate the Beta Israel who perished on their way to Israel. In 2004, the Israeli government decided to turn this ceremony into a state ceremony held at the memorial site for Ethiopian Jews who perished on their way to Israel on Mount Herzl.
Yom ha’Aliyah
https://en.wikipedia.org/wiki/Yom_HaAliyah
Celebrated on 10 Nissan - the day the Israelites entered the land (Joshua 4:19).
Celebrated in schools on 7 Heshvan, near p. Lech Lecha.
Since 2009 a grassroots celebration of Jewish emigration to Israel. In 2016 enshrined into law as a national holiday.
(א). שכל המועדים עתידים בטלים, וימי הפורים אינם בטלים לעולם, שנאמר (אסתר ט כח): "וימי הפורים האלה לא יעברו מתוך היהודים". אמר רבי אלעזר: אף יום הכיפורים אינו בטל לעולם, שנאמר (ויקרא טז לד): "והיתה זאת לכם לחוקת עולם לכפר על בני ישראל מכל חטאתם אחת בשנה".
(1) all of the holidays are to be nullified in the future but the days of Purim will not be nullified, as it is stated (Esther 9:28), 'And these days of Purim will not be rescinded from the Jews.'" Rabbi Elazar said, "Also Yom Kippur will forever not be nullified, as it is stated, 'And it will be to you for an everlasting statute to atone for the Children of Israel from all of their sins once a year. (Lev. 16:34)'"
Context: The Midrash Mishlei is a book of commentary written about the Biblical Book of Proverbs some time between 750 and 850 in Israel or Babylonia. It comments verse by verse throughout the whole Book of Proverbs. This is commenting on Proverbs 9:2 - that when it says in Proverbs “She prepared her meat and her wine” it is talking about Queen Esther’s banquets for Achashverosh and Haman, and that when it says “she prepared her table” it means that she assured her good name will be remembered in this world (when we celebrate Purim) and in the world to come (when we still celebrate Purim, because the Book of Esther says we’ll always keep this holiday). Rabbi Elazar thinks that we’ll keep Yom Kippur in the world to come also, because the Torah says we’ll always keep it.
If you were making up reasons, why would you keep celebrating either or both of these holidays when the Messiah comes?