With the popularity of DNA testing kits and ancestry websites, I often hear from people wondering if their test results of "X% Ashkenazi Jewish" mean that they are Jewish.
Sufganiyot are donuts, usually jelly-filled, that commemorate the miracle associated with the oil that burned for eight days in the Hanukkah story. Foods cooked in oil are traditionally eaten during Hanukkah. Watch this Bimbam video to learn more:
Gelt is chocolate coins given to Jewish children on the festival of Hanukkah. They are usually wrapped in gold foil, and their history can be traced back to the decision of the Hasmoneans to mint their own nation’s coins after their military victory over the Greek Syrians. Gelt is often used to gamble with in the game of dreidel.
A latke is a potato pancake fried in oil, and is a traditional food eaten to celebrate the miracle of the oil in the story of Hanukkah. Foods cooked in oil serve as a symbol of the legend of the jar of oil that lasted for eight days.
The word dreidel derives from a German word meaning “spinning top,” and is the toy used in a Hanukkah game adapted from an old German gambling game. Hanukkah was one of the few times of the year when rabbis permitted games of chance. The four sides of the top bear four Hebrew letters: nun, gimmel, hey, and shin. Players begin by putting into a central pot or “kitty” a certain number of coins, chocolate money known as gelt, nuts, buttons or other small objects.
A menorah is a candelabra, and can be used for Hanukkah if it has nine stems. Another word for a Hanukkah menorah is hanukkiyah. A hanukkiyah has one stem for each of the eight days of Hanukkah, and one for the shamash, or “the helper candle” that is used to light the other candles. Candles are added each night from right to left and they are lit from left to right.
Two blessings are chanted or recited every night of Hanukkah. The first is a blessing over the candles themselves. The second blessing expresses thanks for the miracle of deliverance. A third blessing—the Shehecheyanu prayer, marking all joyous occasions in Jewish life—is chanted or recited only on the first night.
Kristallnacht, which literally means, “the night of broken glass,” occurred on the night of November 9, 1938, and marks the beginning of the Holocaust. On Kristallnacht, Jewish homes, synagogues, and businesses were destroyed by the Nazis and the streets in Germany and Nazi-occupied Europe were covered with glass from the shattered windows of synagogues, Jewish homes, and businesses.
The observance of Tishah B’Av (literally the 9th day of the month of Av) poses some interesting questions for Reform Jews. The day is one of fasting and mourning, for the destruction of both the First and the Second Temple in Jerusalem is said to have taken place on that day. While other tragic events in Jewish history may have coincided with the ninth of Av, it is the Temple’s destruction (churban habayit) that dominates the day’s ritual and liturgy. Reform theology has not generally looked upon the loss of the Temple and the expulsion of the people of Israel from its land as a catastrophe to be lamented by liberal Jews.
We live our lives as a tapestry of relationships: with parents, siblings, partners and other relatives; with friends, neighbors, and colleagues; with the larger world and the environment; and with God. Our relationships are a lens through which we see ourselves because we gain self-understanding when we consider how others...
In answer to your question, "Can a Reform Jew believe that God gave the Torah at Sinai?" I think that the most honest answer is, "Yes, but..." Let me start with that "but.