MAJOR RITUAL PRACTICES OF JUDAISM. A Paper. Presented to the Faculty of. Cumberland College Religion and Philosophy Department. In Partial Fulfillment

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1 MAJOR RITUAL PRACTICES OF JUDAISM A Paper Presented to the Faculty of Cumberland College Religion and Philosophy Department In Partial Fulfillment of the Requirements of RELG 339 World Religions By Carl Roberts November 2004

2 2 MAJOR RITUAL PRACTICES OF JUDAISM Judaism is a monotheistic religion, which means it believes in one God. Judaism is more than just a religion. Judaism is a culture, a civilization, a way of life, and a shared story of the Jewish people as a whole. 1 Judaism is as much a community as it is a religion. It is possible to be strongly secular yet still maintain Jewish ties and be part of the Jewish community. Ritual plays a tremendous role in Judaism. From saying morning prayers while wearing a tefellin, to wearing a skull cap in daily activities, ritual permeates Jewish life. At first glance, there seems to be a sort of paradox that arises from the Jewish ritual practice. Judaism holds to the belief that God has no physical form and therefore doesn t adhere to the use of imagery in the sacred. In spite of this, many symbols are used to represent the ideals of Judaism. 2 The paradox is solved quite easily, however. Leaders of the Jewish faith realized that symbols add to enjoyment and understanding. It is easier to understand the Passover when you drink the wine and eat the bitter herbs. You feel the bitter-sweet nature of the holiday; you feel the joy and the pain. 3 Ritual heightens the senses and alerts the mind to what is happening. Lifetime Ritual Jewish rituals can be put into four different cycles: life, year, week, and day. Rituals in the cycle of life typically signify a time of beginning, or ending, in a person s life. These rituals are very important for two reasons: they stress the fleeting nature of life, and they also provide a way to go beyond the fear of death and gain a sense of the eternal. A mortal being will realize 1 William A. Young, The World s Religions: Worldviews and Contemporary Issues, 2 nd ed. (New Jersey: Pearson Education, 2005), Morris Kertzer, What Is A Jew? (New York: Macmillan, 1965), Benjamin Blech, The Complete Idiot s Guide To Understanding Judaism (New York: Alpha Books, 1999), 159.

3 3 through ritual that the community will continue after they have passed, and since they are part of the community, they too will live on. 4 The first of these rituals to come about only once is, of course, birth. If the child is a male, soon after birth one of the most defining rituals of Judaism will occur: circumcision. This ceremony is as old as Judaism itself and symbolizes the transition of the boy from being of Adam, to a Jew. With this ceremony, the boy formally enters into the covenant of Abraham. A Mohel, a ritually trained surgeon, performs the minor surgery. The child s relatives are first allowed to see it. The child s godfather (sandek) holds the child while the operation is performed. Only after the operation is the child s name announced. This is the name that the boy will be called up by when he blesses the Torah later in his life. The final part of the circumcision ritual occurs when all present call out, Just as he has entered the covenant, so may he enter Torah, the wedding canopy, and good deeds. This outlines the rest of the child s life within the Jewish community. 5 The next step a Jew comes to in his or her life is Bar/Bat Mitzvah. Bar Mitzvah and Bat Mitzvah literally translate as son and daughter of the commandments. This is the time when the person formally comes under the Jewish law. This ceremony is performed at age 12 for girls and age 13 for boys. This is the time they are considered men and women. They are deemed such for one reason alone: at this age they are responsible for their actions. A bar-mitzvah is typically associated with a party, but not having a bar-mitzvah party doesn t excuse a person from following the law. Responsibility comes with age, not with ceremony. 6 Nevertheless, the bar-mitzvah ritual gives the young man or woman a sense of being accepted as an adult by the 4 Michael Fishbane, Judaism: Religious Traditions of the World (New York: HarperCollins Publishers, 1987), p Ibid. p Blech, p. 198.

4 4 community and forever cements the transformation into their minds. The ritual of bar-mitzvah marks the first time the Jewish boy can fully participate in the synagogue. He is called to the altar to read the Torah and repeat the blessing as a portion of the Torah is read. He also chants a lesson from the Prophets called the Haftarah. 7 Marriage is the next one-time ritual in a Jew s life: It is marriage not celibacy, which expresses the Jewish ideal of fulfilled living. 8 One of the most powerful influences on a Jew, and therefore on the Jewish community as a whole, is the family. The family takes center stage in many ceremonies and celebrations: the Sabbath, Passover, and Hanukkah, to name a few. In many religions being celibate is either mandatory or encouraged. Judaism takes the exact opposite stand. Marriage is looked upon as a religious duty. Judaism holds to the belief that God commanded man to marry. Some rabbis have even said that a man who doesn t have a wife is not worthy of being called a man. 9 The wedding ceremony itself is a combination of both religious and legal aspects. The bride must accept a gift in the spirit of marriage; the couple must live together; and a contract must be signed. In the ceremony itself, the bride and groom meet under a huppah, a marriage canopy. This symbolically fulfills the requirement of cohabitation and symbolizes the home they are to live together in. The bride and groom share a cup of wine after the rabbi has pronounced the blessing. The groom then places a ring on the bride s finger and says, Be thou consecrated unto me by this ring, according to the law of Moses and Israel. To fulfill the third requirement, a contract is read and signed by witnesses. The couple are now legally wed. At the end of the ceremony, a glass is customarily broken to remind everyone of Israel s suffering. It is also a 7 Kertzer, p David de Sola Pool, Why I Am A Jew (New York: T. Nelson, 1957), p Ibid. p. 134.

5 5 reminder that love is a fragile thing. 10 The last ritual a Jew passes through is that of death. Death is unavoidable, as all who are born owe a death. People are expected to do their best to keep their bodies healthy. If sickness occurs, medical aid should be sought. A rule that stems from this is that a Jew cannot live in a town that does not have a physician. When sickness occurs, God is sought, but one must also do all humanly possible to return to good health. When death does draw near, family and friends gather around the dying. They recite confessions and prayers with the person. The repeatedly proclaim, Hear O Israel, the Lord our God, the Lord is One. This is done in an effort to make those words be spoken with the person s last breath. The traditional Jewish burial is simple and quick. If at all possible, no embalming is performed, no flowers sent, and no showy displays are made. Friends of the deceased dig the grave, and after a brief prayer, the person is buried. Cremation is not allowed in traditional Judaism. This is because of the belief that the dead will rise from the grave when the Messiah comes. 11 Yearly Ritual The next cycle of Jewish ritual is that of the year, and the first Jewish celebration of the year is also the holiest. The days that occur before, during and after the Jewish new year are called the Days of Awe. The Jewish new year can occur in either September or October, depending on the moon. The Days of Awe are a time of soul searching and repentance. Ram s horns (shofar) are sounded, symbolizing a call to awaken from spiritual deadness and go back to 10 Leo Trepp, Judaism: Development and Life (California: Dickenson Publishing Company, 1966), p Ibid., pp

6 6 God. Particular emphasis falls on the days including and between Rosh Hashanah and Yom Kippur. These are known as the Ten Days of Repentance. 12 The harvest is gathered in the fall. If the crop is good, a man ponders what he did well, so he can continue down that path. If the harvest was bad, he ponders his actions so that he can correct them. The Days of Awe serve the same purpose. As the Days of Awe begin, Jews ponder the previous year. Was it a good year or a bad year? Why was it so? Rosh Hashanah, the Jewish new year, comes at this time. It is a time to ponder both the past and future year. 13 No confessions of sin or praise are heard on Rosh Hashanah itself. Rosh Hashanah is the day of affirmation. Before one can offer praise or ask for forgiveness, one must acknowledge to whom the praise goes. God is proclaimed as supreme on Rosh Hashanah. The evening service of Rosh Hashanah is very simple. A celebratory meal is held that incorporates various symbols. To represent the ups and downs of life, a hallah (loaf of bread) will be in the shape of a wheel. An apple is dipped into honey and shared by the family in hopes of a sweet year. The following morning, a worship service is held in the synagogue. The decorations are mostly white to symbolize purity. After the morning prayer is a scriptural reading. The scripture speaks of Abraham being willing to sacrifice his son Isaac. Though he was willing, God allowed him a way out. This symbolizes that God will not put more on his people than they can bear. The shofar is then sounded in three different ways. This is symbolic of the horn calls that gave the Israelites commands when they were in the dessert. It now serves the same purpose: a long call (Tekiah) calls attention to the daily routine people are living in; a broken call (Shebarim) tells people to break with the past; and the Tekiah is sounded again to once more call the people 12 Fishbane, p Trepp, p. 163.

7 7 to pay attention to their lives. 14 Yom Kippur is the next day of observance in Judaism. It is the holiest day of the year. It comes roughly ten days after Rosh Hashanah. Yom Kippur is the culmination of a long period of penitence and renewal. Yom Kippur is marked by strict fasting and self-examination. The prayers and rituals of Yom Kippur only atone for sins between God and man. It does not atone for wrongs done to one s fellows. 15 Sukkot is the next celebration on the Jewish calendar. It is known by many names: the Feast of Booths, Feast of Tents, or Feast of Tabernacles. Sukkot is primarily a harvest celebration; it lasts for eight days. It usually takes place in late October of the Gregorian calendar. Traditionally, no work is performed at the beginning or end of Sukkot. 16 Chanukah is known as the Festival of Lights. It is probably best known by non-jews because it falls near Christmas. This is coincidental, as Chanukah precedes Christ by 150 years. Chanukah is related to the story of Maccabees, told in the Apocrypha. The back-story is that Ephinanes, a ruler of Syria desecrated the Temple and would not allow the Jews to practice their religion. A small group of fighters fought through to the temple and re-consecrated it. They fashioned their spears into a menorah, but there was only enough oil for one day. It would take days to make new oil, but miraculously, the oil burned for a span of eight days. 17 Purim is the Feast of Lots. In the Book of Ester it is recorded that Haman cast lots to determine the opportune day to kill all the Jews. Children are allowed to make as much noise as they want when the name of Haman is uttered. This shows that God has helped the Jews overcome all their foes and continue their lineage. This joyous festival is preceded by a day of 14 Trepp, p Fishbane, p Father Luke Buckles, and Brandon Toropov, The Complete Idiot s Guide To World Religions, 2 nd ed. (Indiana: Alpha Books, 2002), p. 51.

8 8 fasting. Work is also permitted on Purim. One of the most important Jewish observances is that of Passover, or Pesach. Passover was established by God in the book of Exodus. And this day shall be unto you for a memorial; and ye shall keep it a feast to the Lord throughout your generations; ye shall keep it a feast by an ordinance for ever. 18 According to the Bible, God told the Israelites they were to make a meal very quickly before they left Egypt. There was no time to let the bread rise; as a result, they ate unleavened bread. It is also recorded in Exodus that the Angel of Death was sent to kill the firstborn males of all the Egyptians but was to pass over the Israelite s houses. 19 During Passover, Jews don t eat foods made with yeast or any other leavening substance. It occurs in the fifteenth day of the Jewish month Nisan, which is in late March or early April. The feast lasts seven to eight days. Typically, no work is done on the first and last two days of the holiday. Weekly Ritual The weekly cycle of ritual is dominated by a single event: the Sabbath. The Sabbath is the one and only day ordained in the Ten Commandments given in both Exodus and Deuteronomy. It comes about from the creation story in which God creates the universe for six days, but on the seventh day he rests. The Sabbath begins each Friday at sundown at ends at sundown on Saturday. The Sabbath is both the goal and focus of the week. 20 The Sabbath is a time of rest, with all work prohibited. Buying, selling, and negotiating are not allowed on the 17 Trepp, p Ryrie, Exodus 12: Buckles, p Fishbane, p. 90.

9 9 Sabbath. 21 The word rest is a debatable word. Solid rules had to be developed to keep people from rationalizing things that needed doing. Growing or preparing food is prohibited, sewing or mending clothes, writing or working with leather, building shelter, building a fire, completion of work, and certain types of transportation are all prohibited. 22 In a traditional Jewish home, final preparations are made at dusk on Friday. All the food and lighting must be done before sundown. Typically, the Song of Songs is recited, symbolic of the relationship between God and Israel. The mother of the house then lights two Sabbath candles and blesses them. This is a traditional duty of the mother of the house. 23 Wine and bread are deemed the most important gifts from the union of God and man. This is acknowledged by the man of the house raising a cup of wine. The Hebrew word for cup is Kos, which comes from kosas, to measure out. This means that the gifts of God are measured out by him. The raising of the cup salutes what God has given; whether it be plentiful or scanty, it is still received gratefully. A meal follows this along with songs of thanks. The husband also thanks God for his wife, by reciting Proverbs 31:10-31, the traits of a holy woman. The following morning the family goes to the synagogue for the Sabbath service. This is the time when the weekly section of the Torah is read aloud. A festive meal is held at the home after this. The rest of the day is for rest. Some Torah is studied, but the day is mainly for napping, taking a leisurely stroll, or other non-goal oriented activities. In the afternoon, another service is attended where the beginning of next week s Torah section is read. This is done in anticipation of the coming Sabbath. That evening the Sabbath is 21 Buckles, p Trepp, p Fishbane, p. 92.

10 10 bid farewell. A parting prayer is said, for the Sabbath is treated as a friend. 24 Daily Ritual Just as ritual defines Jewish life from birth to death, month to month, week to week, it is also present from waking to sleeping. Ritual is present from one s first thoughts and prayers each morning, to prayers right before bed. There are rules and regulations for everything from the food a Jew eats to the way a Jew conducts business. Prayers are said in a certain fashion; people are buried a certain way; a Jew s entire life is a ritual. 25 The rituals begin upon waking. A Jewish male will put on a yarmulke (skullcap) and recite prayers. These are prayers of thanks, dependence, and praise. Many of these obligations are not required of females because of household obligations. As a constant reminder of one s duty to the word of God, males over the age of 13 wear tefillin. These are boxes that contain biblical verses. They are bound to the forehead and arm. This literally takes into account the command to let God s commandments be a sign upon your hand and frontlets between your eyes. 26 Only after this morning prayer ritual has been completed does a Jew eat breakfast. This ritual is repeated in the afternoon and the evening, albeit in an abbreviated form. Special prayers can be said at any time. Old friends may meet; a sunset may be particularly beautiful; or one may be wronged a traditional Jew is conscious that these moments are all from God, every one of them, and is duly thankful. 27 To an outsider, it appears that all the rules and regulations that accompany the Jewish 24 Trepp, p Fishbane, p Fishbane, p Ibid. p. 89.

11 11 religion are oppressive. Many Gentiles feel that the Jews must feel constricted by their religion. The opposite is true. The goal of a traditional Jew is to be obedient to God. The law is a guide for them to follow. It illuminates their path though this world. Any decisions to be made can be compared to the law, and answers can be derived from it. Abrahamic law gives Jews a day of rest, a day of reflection, each week that is not utilized by Gentiles. The family is a glorious, beautiful thing in Judaism. It is the hinge upon which a Jewish person s life revolves. The community shares a bond not seen in other cultures. The community prays together, fasts together, worships together, and mourns together. To the observant Jew, the rituals aren t oppressive because they do not see them as ritual. They see them as life, and they live their lives with joy.

12 12 BIBLIOGRAPHY Blech, Benjamin. The Complete Idiot s Guide To Understanding Judaism. New York: Alpha Books, Buckles, Luke, Brandon Toropov. The Complete Idiot s Guide To World Religions, 2 nd ed. Indiana: Alpha Books, Fishbane, Michael. Judaism: Religious Traditions of the World. New York: HarperCollins Publishers, Kertzer, Morris. What Is A Jew? New York: Macmillan, Pool, David de Sola. Why I Am A Jew. New York: T. Nelson, Ryrie, Charles Caldwell. Ryrie Study Bible Expanded Edition: King James Version. Illinois: Moody Press, Trepp, Leo. Judaism: Development and Life. California: Dickenson Publishing Company, Young, William A. The World s Religions: Worldviews and Contemporary Issues, 2 nd ed. New Jersey: Pearson Education, 2005.