Jewish tradition gives structure to many aspects of mourning as a way to create order at a time when mourners may feel unmoored.
The blessing after the reading of haftarah always sanctifies the day on which it is read. Throughout most of the year, that day is Shabbat, but haftarah is also read on the High Holidays.
Yom Kippur, the Day of Atonement, is a concept I came to understand in my early adult years. But this was my understanding during my childhood:
by Rabbi Elisa F. Koppel I’m not ashamed to admit it: I like shoes. I’m not quite obsessive about them, but I probably have more pairs of shoes than I need, and I’m always finding new ones – you know, the ones that would be perfect with that one outfit.
When I started a new chapter in my life as a freshman at Indiana University (Go Hoosiers!), I met people left and right.
As Jews, we approach every autumn with the understanding that a new year is starting and that the High Holy Days are up and coming. In between Rosh HaShanah and Yom Kippur, we observe the Days of Awe, or the Yamim Noraim.
Turn the Torah scroll.
Turn back to Genesis
for the Rosh Hashana reading.
As the Torah scroll is rolled,
one person is on one side
pulling forward -
back to the beginning.
One person is on the other side
releasing the past.
Shabbat Shuvah is the Sabbath between Rosh HaShanah and Yom Kippur. The name is derived from the opening word of the haftarah reading that urges us: Shuvah Yisrael ad Adonai Elohecha, “Return, O Israel, to the Eternal your God.”
When the words of liturgy are taken too literally, the sacred power of prayer is often lost. In his latest book, Rabbi Lawrence A. Hoffman offers a way worshipers can transcend the limitations imposed by language.