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Torah cannot be Torah without us; it needs us. Therefore, we must read it, we must study it, we must discuss it and debate it. We must carry it. We must dance among its verses, discovering ourselves in its chapters.
The Jewish mystics of the 17th century, the Kabbalists, created a special ritual—modeled after the Passover seder—to celebrate God's presence in nature. Today in modern Israel, Tu BiShvat has become a national holiday, a tree planting festivaTu BiShvat is not mentioned in the Torah. Scholars believe the holiday was originally an agricultural festival, corresponding to the beginning of spring in Israel. But a critical historical event helped Tu BiShvat evolve from a simple celebration of spring to a commemoration of our connection to the land of Israel. After the destruction of the Second Temple in 70 C.E. and the exile that followed, many of the exiled Jews felt a need to bind themselves symbolically to their former homeland. Tu BiShvat served in part to fill that spiritual need. Jews used this time each year to eat a variety of fruits and nuts that could be obtained from Israel. The practice, a sort of physical association with the land, continued for many centuries.l for both Israelis and Jews throughout the world
Although the celebration of Tu BiShvat has a long and varied history, the theme most commonly ascribed to the holiday today is the environment.
As Sukkot comes to an end, we encounter additional special days in the Jewish calendar: Sh’mini Atzeret and Simchat Torah
The symbolic message of the customs associated with Simchat Torah emphasize that the Torah represents our heritage and history, and links Jews to each other over many generations.
Wheat, barley, grape, fig, pomegranate, olive, and date. Collectively they are known as the sheva minim, the seven species of sacred fruits and grains grown in the Land of Israel.