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High Holy Days

The High Holy Days, also known as the Days of Awe (Yamim Nora'im in Hebrew), are the two most solemn and significant holidays in Judaism, comprising Rosh Hashanah, the Jewish New Year, and Yom Kippur, the Day of Atonement.^[1]^[2]^[3] These holidays, observed annually in the Hebrew month of Tishrei (typically September or October on the Gregorian calendar), form the core of a ten-day period of repentance known as the Ten Days of Awe, beginning at sunset on Rosh Hashanah and culminating at sunset on Yom Kippur.^[2]^[3] They emphasize themes of divine judgment, self-examination, and spiritual renewal, during which Jews worldwide engage in introspection to seek forgiveness for past transgressions and to realign their lives with ethical and religious principles.^[1]^[2]^[3] Rosh Hashanah, lasting two days, commemorates the creation of the world and serves as a time for sounding the shofar—a ram's horn trumpet—symbolizing awakening and God's sovereignty, while customs include festive meals with symbolic foods like apples dipped in honey for a sweet new year and the Tashlich ceremony of casting away sins into flowing water.^[1]^[2] Yom Kippur, observed as a 25-hour fast from sunset to nightfall the following day, is the holiest day in the Jewish calendar, focused on atonement through intensive prayer services (such as Kol Nidre and Neilah), confession, and acts of charity (tzedakah), often culminating in a sense of spiritual cleansing and reconciliation.^[1]^[2]^[3] Rooted in biblical traditions, including references in the Torah to the shofar blast and the command for affliction of the soul on the tenth day of Tishrei (Leviticus 16:29–34 and 23:23–32), the High Holy Days draw on ancient practices of pilgrimage and repentance, later expanded in rabbinic literature to include preparatory selichot prayers during the preceding month of Elul.^[2]^[3] As the most widely observed Jewish holidays, they foster communal synagogue attendance, family gatherings, and a collective emphasis on teshuvah (repentance), prayer, and righteous deeds to influence God's inscription in the Book of Life for the coming year.^[1]^[3]

Terminology and Overview

Definition and Scope

The High Holy Days, also known as the Yamim Nora'im or Days of Awe, refer to the sacred period in Judaism centered on Rosh Hashanah and Yom Kippur, with the intervening days forming the Aseret Yemei Teshuva, or Ten Days of Repentance.^[2]^[3] This ten-day span begins on the first of Tishrei with Rosh Hashanah, regarded as the "head" of the period marking the Jewish New Year, and culminates on the tenth of Tishrei with Yom Kippur, the Day of Atonement.^[1] The focus during this time is on themes of divine judgment, personal accountability, and spiritual renewal through repentance (teshuvah).^[2] Observance of the High Holy Days varies across Jewish denominations, reflecting differences in emphasis on tradition versus adaptation. In Orthodox Judaism, the period involves strict adherence to biblical and rabbinic mandates, including full liturgical services, fasting, and communal prayers over both days of Rosh Hashanah and the entirety of Yom Kippur.^[1] Conservative Judaism maintains much of this structure but allows for some flexibility, such as egalitarian participation in services.^[2] Reform Judaism, while honoring the holidays as central to the calendar, often prioritizes ethical introspection, self-evaluation, and social justice over elaborate rituals, with services that may condense observances or incorporate contemporary interpretations of repentance and renewal.^[4] Across all streams, the High Holy Days are among the most widely observed, with many Jews taking time off work and school for reflection and community gatherings.^[5] The High Holy Days originated in biblical times, with roots in Torah descriptions of a day of sounding the shofar (Yom Teruah, now Rosh Hashanah) and a solemn fast for atonement (Yom Kippur), as outlined in Leviticus 23 and Numbers 29.^[6] These observances evolved during the Second Temple period and were formalized in rabbinic literature, particularly the Mishnah (c. 200 CE), which designates the first of Tishrei as a day of judgment and establishes key practices like the shofar blowing, bridging biblical festivals with post-Temple spiritual emphases.^[6]^[7] Unlike the Three Pilgrimage Festivals—Passover, Shavuot, and Sukkot—which commemorate historical liberation and agricultural abundance with themes of joy and required Temple pilgrimages in ancient times, the High Holy Days emphasize solemn judgment and atonement rather than celebration or travel.^[8]^[9] This distinction underscores their unique role in the Jewish calendar as a time for inward moral reckoning separate from the festive, communal obligations of the regalim.^[10]

Etymology

The English term "High Holy Days" originated in 19th-century translations of Jewish liturgical texts, serving as a descriptive phrase for the period encompassing Rosh Hashanah and Yom Kippur, rather than a direct calque from Hebrew. It likely draws from the longstanding English idiom "high days and holy days," which denoted major feast days in Christian contexts, adapted by Anglo-Jewish communities to convey the solemnity and elevated status of these observances.^[11]^[12] In Hebrew, the core designation is Yamim Nora'im, literally "Days of Awe" or "Awesome Days," a phrase rooted in the emotional intensity of standing before divine judgment, where nora'im evokes both reverence and trepidation (yir'ah). This term appears prominently in rabbinic literature and prayer books to underscore the period's gravity, distinct from everyday holy days. An alternative appellation, Aseret Yemei Teshuvah ("Ten Days of Repentance"), highlights the intervening days between the two holidays as a focused interval for atonement and return to God, drawing from prophetic calls in texts like Hosea 14:3.^[13]^[14] The individual holidays trace their nomenclature to biblical sources. Rosh Hashanah derives its later rabbinic name, meaning "Head of the Year," from the Mishnah, but its Torah basis is Zikhron Teruah ("Memorial of Blowing" or "Shofar Blast") in Leviticus 23:24, denoting a day of convocation marked by trumpet sounds to invoke remembrance. Yom Kippur, conversely, is explicitly termed Yom HaKippurim ("Day of Atonement") in Leviticus 16, referring to the purification rituals for sins through affliction and sacrifice. These scriptural terms laid the foundation for expanded liturgical usage.^[15]^[16] Liturgical traditions further shaped terminology across communities. In Ashkenazi prayer books (mahzorim), phrases like Yamim Nora'im frame the services with emphases on judgment (din) and mercy (rachamim), often incorporating medieval piyyutim (poetic insertions) that amplify awe. Sephardi rites, while sharing core terms, integrate distinct poetic elements, such as unique formulations in the Musaf service, reflecting regional interpretive nuances while maintaining the overarching Hebrew lexicon of repentance and sanctity.^[17]^[18]

Religious Significance

Theological Themes

The central theological theme of the High Holy Days revolves around divine judgment, with God depicted as a sovereign King who examines human deeds on Rosh Hashanah and finalizes destinies on Yom Kippur.^[19] This imagery underscores God's role as both creator and judge, emphasizing accountability and the moral order of the universe.^[20] The period invites individuals to reflect on their actions, recognizing that judgment is not arbitrary but rooted in divine justice and mercy.^[21] A key doctrinal element is the triad of teshuvah (repentance), tefillah (prayer), and tzedakah (charity), which are taught to mitigate severe decrees through personal and communal transformation. Maimonides, in his Mishneh Torah, elaborates that teshuvah involves sincere regret, confession, and commitment to change, enabling one to avert negative outcomes and restore alignment with divine will. These pillars, drawn from the High Holy Days liturgy in the U'netaneh Tokef prayer, highlight how ethical action and spiritual discipline can influence judgment.^[22] The High Holy Days also embody concepts of creation and renewal, positioning Rosh Hashanah as the anniversary of the world's creation and a moment of cosmic recommencement. Yom Kippur, in turn, signifies spiritual rebirth, where atonement cleanses the soul and renews one's relationship with the divine.^[23] This dual focus fosters hope amid introspection, portraying the period as an opportunity for existential reset. In Kabbalistic interpretations, particularly those of Isaac Luria, the High Holy Days activate mystical processes where the "gates of heaven" open to accept repentance, enabling tikkun (cosmic repair) of the soul and universe.^[24] Lurianic teachings emphasize meditative practices during this time to elevate divine sparks and harmonize fragmented realities, influencing customs like extended prayers for deeper spiritual penetration.^[25] Preparation through Selichot prayers briefly invokes these openings, leading to Yom Kippur's ultimate atonement.^[26]

Role in Jewish Calendar

The High Holy Days occupy a central position in the Jewish liturgical year, falling within the month of Tishrei, the seventh month of the ecclesiastical Hebrew calendar and the first of the civil year. Rosh Hashanah, marking the Jewish New Year, is observed on the first and second days of Tishrei, while Yom Kippur, the Day of Atonement, occurs on the tenth day of Tishrei.^[27]^[28] This placement positions the High Holy Days as a pivotal bridge to the subsequent festival of Sukkot, which begins on the fifteenth of Tishrei, creating a seamless progression within the autumnal cycle of observances.^[2] The High Holy Days form part of a broader sequential structure in the Jewish calendar, immediately following the penitential month of Elul, which commences the High Holiday season on its first day with practices aimed at spiritual preparation.^[2] This sequence continues through the Ten Days of Repentance—from Rosh Hashanah to Yom Kippur—and leads into the joyous harvest festivals of Sukkot and Simchat Torah, observed on the twenty-first and twenty-second of Tishrei in the Diaspora.^[29] Collectively known as the Days of Awe (Yamim Nora'im), these observances represent a transition in the annual cycle from themes of divine judgment to celebration and ingathering.^[1] While the dates of the High Holy Days are fixed in the lunisolar Hebrew calendar, which aligns lunar months with the solar year through periodic intercalation, minor adjustments occur for overlaps with the Sabbath. For instance, certain preparatory elements like the shofar sounding are omitted if they fall on Shabbat. Denominational variations primarily affect observance length: Orthodox and most Conservative Jews maintain the traditional two-day observance of Rosh Hashanah worldwide, whereas Reform, Reconstructionist, and some Conservative communities in the Diaspora may observe only one day to align with Israeli practice, though Yom Kippur remains a single day universally across denominations.^[30]^[2]

Preparation

Selichot Prayers

Selichot prayers, known as penitential supplications, form a key preparatory ritual for the High Holy Days, recited to seek divine forgiveness in anticipation of Rosh Hashanah.^[31] These services typically occur in the early morning hours, fostering an atmosphere of introspection and humility before dawn.^[32] The timing of Selichot varies by tradition. In Ashkenazi communities, recitations begin on the Sunday approximately one week before Rosh Hashanah, ensuring at least four days of preparation, though they start earlier—two Sundays prior—if Rosh Hashanah falls on a Monday or Tuesday; these prayers are held after midnight on Saturday night and continue daily before the morning service, excluding Shabbat.^[31] Sephardi custom initiates Selichot earlier, from the second day of Elul, the month preceding Rosh Hashanah, and continues every morning through the holiday, also omitting Shabbat.^[33] Both traditions emphasize pre-dawn observance to evoke earnest supplication, with Selichot concluding just before or after the first light of day.^[32] The content of Selichot centers on poetic pleas for mercy, incorporating Torah verses, confessional confessions such as the Ashamnu litany, and repeated invocations of the Thirteen Attributes of Mercy—divine qualities revealed to Moses at Sinai as a pathway to atonement.^[31] These include piyutim (liturgical poems) recited responsively, often with hymns like Shema Koleinu, and culminate in elements such as Psalm 145 (Ashrei) and the Yigdal hymn.^[33] Participants are encouraged to recite with focused intention (kavanah), bowing during key passages to underscore themes of repentance and humility.^[32] Historically, Selichot originated in the Geonic period (roughly 9th–12th centuries CE) in Babylonia, where scholars like Rav Saadiah Gaon composed early versions as supplications during fasts and penitential seasons.^[31] The tradition expanded in medieval Europe, particularly among Ashkenazi Jews, with Rashi and other paytanim (poet-liturgists) contributing additional piyutim that became integral to the service, adapting the prayers to local customs while preserving the core focus on mercy.^[31] Variations between Ashkenazi and Sephardi practices reflect these historical developments. Ashkenazi Selichot feature a rotating selection of unique poems each day for the short pre-Rosh Hashanah period, sometimes incorporating Sephardi-style melodies, and are recited in a somber, slower pace.^[31] Sephardi versions, drawn from a more fixed corpus, emphasize rhythmic chanting and begin earlier to build extended spiritual preparation, often including distinct confessional structures.^[33] These differences highlight the diverse liturgical expressions within Judaism, yet both serve to initiate the themes of repentance central to the High Holy Days.^[32]

Communal and Personal Customs

During the month of Elul, which precedes the High Holy Days, individuals engage in personal ethical self-examination known as chesbon ha-nefesh, or an "accounting of the soul," reflecting daily on character traits to foster repentance and growth.^[34] This introspective practice spans the 29 days of Elul, encouraging a deliberate review of one's actions and intentions to prepare spiritually for the Days of Awe.^[35] A key element involves seeking forgiveness from those one has wronged, often through direct conversations, phone calls, or written apology letters, emphasizing interpersonal reconciliation as a foundation for divine atonement.^[35] This forty-day period from the start of Elul through Yom Kippur underscores repentance and forgiveness as interconnected processes.^[36] Communally, preparations include synagogue activities such as organizing evening study sessions and reflective gatherings to build anticipation for the holidays, alongside increased acts of tzedakah (charity) through dedicated drives that promote sharing resources as a means to avert harsh decrees.^[37]^[38] A central communal practice is the daily sounding of the shofar—a ram's horn—after morning prayers throughout Elul (except on Shabbat), serving as a spiritual wake-up call to inspire teshuvah and readiness for the High Holy Days.^[39] These efforts align with the traditional triad of repentance, prayer, and charity during the High Holy Days cycle, where tzedakah is heightened between Rosh Hashanah and Yom Kippur to support those in need and cultivate communal solidarity.^[40]^[41] Family gatherings also play a role, providing spaces for shared reflection, discussion of personal goals, and collective preparation through activities like journaling prompts or conversations about the year's lessons.^[37] In modern adaptations, particularly within Reform Judaism, preparations incorporate social justice initiatives, such as campaigns addressing racial equity, hunger, and criminal justice reform, framing the High Holy Days as a call to ethical action in society.^[42]^[43] Some communities integrate environmental themes, linking repentance to stewardship of the earth through discussions on climate justice and sustainable practices, reflecting Judaism's emphasis on repairing the world (tikkun olam).^[44]

Rosh Hashanah

Observance and Timing

Rosh Hashanah is observed on the first two days of the Hebrew month of Tishrei, beginning at sundown on the eve of Tishrei 1 and concluding at nightfall on Tishrei 2.^[16] This date is fixed in the Jewish calendar, typically falling in September or October on the Gregorian calendar.^[16] The holiday is treated as a Yom Tov (festival day), requiring complete rest from creative work, similar to the Sabbath, though certain activities like cooking and carrying in an eruv are permitted.^[45] Biblically, Rosh Hashanah—referred to as Yom Teruah (Day of Shofar Blowing)—is commanded in Leviticus 23:23–25 as a day of rest and memorial proclaimed with blasts of the horn, with offerings brought to God.^[16] In ancient times, it marked the start of the civil year and included Temple sacrifices, as detailed in Numbers 29:1–6.^[46] Full observance is incumbent upon Jewish adults, defined as boys aged 13 or older and girls aged 12 or older, marking the age of religious majority.^[16] Children approaching these ages may participate in age-appropriate customs to build familiarity. Exemptions apply for health reasons or to preserve life, prioritizing pikuach nefesh (saving a life).^[45]

Rituals and Liturgy

The central ritual of Rosh Hashanah is the sounding of the shofar, a ram's horn, which is blown during synagogue services to fulfill the biblical commandment in Leviticus 23:24.^[47] Traditionally, the shofar is blown 100 times over the course of the Musaf service, consisting of patterns that include the tekiah (a long, straight blast symbolizing a call to attention or coronation), shevarim (three medium wailing blasts evoking sighs of repentance), and teruah (nine short, staccato blasts resembling a cry or alarm).^[48] These blasts collectively symbolize the coronation of God as King of the universe and serve as a wake-up call to awaken the soul to repentance during the Days of Awe.^[49] The shofar is crafted from the horn of a kosher animal, typically a ram, and its bent shape represents humility before God.^[50] The liturgy of Rosh Hashanah emphasizes themes of divine sovereignty and judgment, particularly in the Musaf service, which follows the morning prayers and includes a special Amidah prayer divided into three central sections: Malkhuyot (Kingship), Zikhronot (Remembrances), and Shofrot (Shofar Blasts).^[51] Each section incorporates ten biblical verses—drawn from the Torah, Writings, and Prophets—affirming God's kingship (Malkhuyot), recalling divine covenants and acts of remembrance (Zikhronot), and referencing historical shofar soundings (Shofrot), with the shofar blown after the recitation of verses in each to punctuate the themes.^[52] A poignant addition is the Unetanah Tokef prayer, recited during the Kedushah of Musaf, which vividly describes the Day of Judgment where all creatures pass before God like sheep before a shepherd, enumerating fates of life and death, yet affirms that repentance (teshuvah), prayer (tefillah), and charity (tzedakah) can avert or mitigate the decree.^[53] At home, Rosh Hashanah observances begin with the lighting of holiday candles on the eve of the first day, accompanied by the Shehecheyanu blessing, which thanks God for sustaining life to reach this occasion.^[54] The festive meal features symbolic foods, including a round challah bread—representing the cycle of the year—dipped in honey for a sweet new year, and apples similarly dipped in honey while reciting a blessing for a fruitful and prosperous year.^[55] In traditional observance, variations account for calendrical conflicts and gender roles; if the first day of Rosh Hashanah falls on Shabbat, the shofar is not blown that day to avoid potential violations of Sabbath laws, such as carrying, and is instead sounded only on the second day.^[56] In Orthodox communities, women are generally exempt from the time-bound mitzvah of hearing the shofar but are encouraged to participate by listening during services, while the blowing is performed by men.^[57]

Ten Days of Repentance

Meaning and Structure

The Ten Days of Repentance, known in Hebrew as Aseret Yemei Teshuvah, encompass the period from Rosh Hashanah on the first of Tishrei through the eve of Yom Kippur on the tenth of Tishrei, forming a bridge of spiritual intensification between the two major observances.^[26] This ten-day span includes the two days of Rosh Hashanah at the outset, the Fast of Gedaliah on the third day, and the preparatory day before Yom Kippur at the close, with the intervening days dedicated to heightened moral and spiritual effort.^[58] The structure underscores a progression from initial judgment to final atonement, allowing individuals to influence their spiritual standing through deliberate action.^[14] At its core, this period serves as a time of intensified teshuvah, or repentance, emphasizing return to God and ethical self-correction amid divine scrutiny. According to the Talmud (Bavli, Rosh Hashanah 16b), on Rosh Hashanah three heavenly books are opened: one for the completely righteous inscribed immediately for life, one for the thoroughly wicked for death, and one for the majority in between, whose fates hang in the balance and are decided by their repentance, prayer, and charity during these days, with decrees sealed on Yom Kippur.^[59] This tradition highlights the ten days as an opportunity for transformation, where human agency can avert harsh judgments and foster mercy.^[60] The key days from the third to the tenth of Tishrei mark an escalation in repentance efforts, building urgency toward Yom Kippur. A pivotal moment within this frame is Shabbat Shuva, the Sabbath that falls during the period (typically the second or third Sabbath of Tishrei), named for its haftarah reading from Hosea 14:2–10, Micah 7:18–20, and Joel 2:15–17, which calls for Israel's return to God and promises forgiveness.^[26] This Sabbath reinforces the theme of return, serving as a communal anchor for reflection.^[14] Jewish denominations interpret the period's themes variably, reflecting broader theological differences. In Orthodox Judaism, the days involve a literal divine judgment process, where individual fates are actively weighed and potentially altered through pious deeds.^[26] Reform Judaism, by contrast, views it metaphorically as a season for personal growth, self-examination, and ethical renewal, emphasizing human responsibility over supernatural decree.^[61]

Daily Practices

During the Ten Days of Repentance, Jewish observance emphasizes intensified prayer as a core daily practice to foster spiritual introspection and atonement. Additional penitential prayers known as Selichot are incorporated into morning services, seeking divine mercy through poetic supplications that highlight human frailty and God's compassion.^[62] The prayer Avinu Malkeinu, a plea for forgiveness addressed to God as "Our Father, Our King," is recited daily after the Amidah in both morning and afternoon services, often repeated three times to underscore its urgency.^[63] Furthermore, individuals are encouraged to engage in personal confession of wrongdoings and commitment to change, building toward the comprehensive atonement on Yom Kippur.^[60] Ethical actions form another pillar of daily practice, translating repentance into tangible interpersonal and moral conduct. Observers are encouraged to seek reconciliation by approaching those they have wronged, apologizing sincerely and making amends, as interpersonal forgiveness is deemed essential before seeking divine pardon.^[64] Increased charity, or tzedakah, is a prominent custom, with many donating to synagogues or causes via collection plates, viewing acts of generosity as a means to atone and promote justice.^[60] To maintain a solemn atmosphere and avoid self-judgment or frivolity, practices include refraining from purchasing new clothes, scheduling weddings, or engaging in excessive pleasure, allowing focus on humility and reflection.^[26] Customs during these days extend symbolic elements from Rosh Hashanah to reinforce themes of renewal. Many continue eating sweet foods, such as apples dipped in honey or round challah, particularly on Shabbat Shuvah, to invoke a "sweet year" amid repentance.^[26] Synagogue services feature special Torah readings and haftarot focused on return and ethical living, exemplified by the haftarah on Shabbat Shuvah exhorting "Return, O Israel" from the prophet Hosea.^[65] In progressive Jewish communities, these practices often extend to modern applications emphasizing social justice and community repair as expressions of teshuvah.^[66]

Yom Kippur

Observance and Timing

Yom Kippur falls on the tenth day of the Hebrew month of Tishrei, serving as the culmination of the Ten Days of Repentance that follow Rosh Hashanah.^[28] This date is fixed in the Jewish calendar, typically occurring in late September or early October in the Gregorian calendar.^[67] The observance centers on a complete fast lasting approximately 25 hours, beginning at sunset on the eve of the tenth of Tishrei and concluding at nightfall the following evening.^[68] This period of abstinence is one of five in the Jewish year and is the most stringent, emphasizing spiritual introspection and atonement.^[28] Biblically, Yom Kippur is designated as the Day of Atonement, requiring the people to afflict their souls and rest from work, as commanded in Leviticus 16:29–31.^[69] In ancient times, this included elaborate Temple rituals performed by the High Priest to atone for the sins of the priests and the entire community.^[70] The core prohibitions derive from this scriptural mandate and include refraining from eating, drinking, washing the body for pleasure, anointing oneself with oils or cosmetics, wearing leather shoes, and engaging in marital relations.^[71] These restrictions apply universally on this day, with work forbidden to the same extent as on the Sabbath.^[28] Full observance is incumbent upon Jewish adults, defined as boys aged 13 or older and girls aged 12 or older, marking the age of religious majority.^[72] Children approaching these ages may gradually participate to build familiarity with the practices. Pregnant women are generally expected to fast unless it poses a risk to their health or the fetus, in which case exemptions apply to preserve life.^[73]

Rituals and Atonement Process

Yom Kippur's rituals center on a series of five prayer services held in the synagogue, each designed to facilitate atonement through communal and personal supplication. The observance begins with the evening service, known as Ma'ariv, which features the poignant Kol Nidrei ceremony, a legal declaration annulling unintentional vows that may be made in the coming year, recited three times in Aramaic.^[74]^[67] This is followed by the morning Shacharit service, the additional Musaf service recalling the Temple offerings, the afternoon Mincha service, and culminating in the Ne'ila service, unique to Yom Kippur, which conveys a sense of urgency as it symbolizes the closing of the heavenly gates of repentance before sunset.^[67] These services, spanning from sunset on the eve to nightfall the next day, incorporate extended recitations of the Amidah prayer, interspersed with confessions and pleas for forgiveness, all while participants abstain from food and drink to heighten spiritual focus.^[75] Central to the atonement process are symbolic elements that underscore purity, mortality, and collective remorse. Observers often wear white garments, including the kittel—a simple white linen robe—for men, signifying angelic purity, equality before God, and a reminder of death to inspire sincere repentance; this attire echoes the High Priest's linen garments used in ancient Temple rituals.^[76] During the Musaf service, readings from the martyrology, particularly the elegy of the Ten Martyrs executed by the Romans, are chanted to evoke historical Jewish suffering and resilience, linking communal memory to the day's theme of seeking divine mercy.^[77] The Vidui, or confessional prayer, forms the core of atonement, with the Al Chet litany enumerating sins alphabetically and recited collectively during each of the five Amidah prayers, allowing participants to verbally acknowledge transgressions in the plural form to foster shared responsibility and humility.^[78] These modern rituals draw from ancient Temple practices described in the Torah, adapting them for post-Temple observance. In biblical times, the High Priest performed expiatory rites including the scapegoat ritual, where one goat was sacrificed to God and another, bearing the sins of the people confessed over it, was sent to the wilderness of Azazel as a symbolic removal of communal impurity.^[79] Another key element was the offering of ketoret, a sacred incense blend burned in the Holy of Holies to create a protective cloud, atoning for the people and symbolizing the elevation of earthly prayers to the divine.^[80] Echoes of these persist in contemporary liturgy, notably in the Ne'ila service's repetitive pleas and standing posture, evoking the finality of the Temple rites as the "gates" of heaven close, urging last-moment repentance.^[75] Liturgical variations across Jewish traditions highlight diverse emphases on atonement. Sephardi communities incorporate elaborate piyyutim—poetic liturgical hymns—throughout the services, such as those invoking divine forgiveness, adding emotional depth and musical richness to the confessions.^[81] In contrast, Reform congregations often streamline the services to be shorter and more accessible, prioritizing personal reflection and ethical introspection over extended rituals, while retaining core elements like Kol Nidrei and Vidui to focus on individual moral renewal.^[82]

Additional Customs and Extensions

Synagogue Practices

During the High Holy Days, many synagogues reserve premium seating for services, a practice that originated in 19th-century Europe as a means to fund synagogue operations amid rising expenses from modernization, such as Hebrew schools and pastoral care.^[83] This evolved from earlier customs like "shnuddering," where public donations were solicited during services, and the "cantor craze," which involved hiring renowned cantors whose fees necessitated ticketing to cover costs.^[83] Today, these annually sold seats, often priced from $36 to $700 depending on location and congregation, help sustain synagogues, particularly since only about 20% of U.S. Jews attend synagogue services at least monthly (as of 2021), making High Holy Days attendance a key revenue source.^[84]^[85] Synagogue decor during this period emphasizes purity and solemnity, with the parochet (ark curtain), Torah covers, and other ritual items changed to white textiles, symbolizing atonement and spiritual renewal.^[86] The atmosphere is further heightened by enhanced musical elements, including larger choirs and prominent cantors who perform elaborate liturgical pieces to evoke awe and reflection, distinguishing High Holy Days services from regular ones.^[87]^[88] This solemn setting, with its focus on introspection, enhances the intensity of Yom Kippur observances. Ushers play a crucial role in maintaining order, guiding attendees to assigned seats to prevent disputes over placement, a common protocol in crowded High Holy Days services.^[89] In Orthodox synagogues, seating is often segregated by gender, with family sections allocating one seat in the men's area and one in the women's for household members.^[90] Ushers, sometimes identifiable by white boutonnieres, assist in directing families and ensuring smooth navigation, fostering a welcoming yet structured environment.^[91]^[92] Contemporary debates surround the commercialization of these practices, particularly in Reform congregations, where selling "pay-to-pray" tickets is criticized for potentially alienating newcomers and conflicting with Judaism's emphasis on accessibility.^[93]^[94] Some synagogues have shifted to free or donation-based models to promote inclusivity, while post-COVID adaptations like virtual live-streaming have expanded attendance, allowing remote participation but sparking discussions on whether it dilutes communal bonds or broadens spiritual reach.^[85]^[95]

Hoshana Rabbah Connection

Hoshana Rabbah occurs on the seventh day of Sukkot, corresponding to the 21st of Tishrei in the Hebrew calendar, marking it as a transitional observance blending elements of judgment and festival celebration.^[96] This day features the distinctive ritual of beating bundles of willow branches (aravot) on the ground or synagogue floor, symbolizing supplication for rain, the shedding of sins, or the final delivery of divine decrees.^[97] The practice commemorates ancient Temple ceremonies where willows were placed around the altar, and today it underscores the day's role as a climactic moment in the seasonal cycle.^[98] The connection to the High Holy Days lies in its traditional interpretation as the concluding phase of the annual judgment process initiated on Rosh Hashanah and intensified through Yom Kippur, providing a final opportunity for teshuva (repentance) before the verdicts take effect amid Sukkot's ensuing joy.^[99] According to rabbinic tradition, while decrees are written on Rosh Hashanah, sealed on Yom Kippur, and finalized on Hoshana Rabbah, this day echoes the atonement themes of the High Holy Days by allowing lingering pleas for mercy.^[96] It follows Yom Kippur by eleven days in the calendar, extending the period of introspection into the festival season without fully shifting to unbridled celebration.^[100] Central rituals include seven synagogue processions (hoshanot) around a Torah ark or bimah, during which congregants hold the lulav and etrog while reciting supplicatory prayers beginning with "Hoshana" (save now), amplifying the pleas for salvation and rain.^[101] After the circuits, the willow beating occurs, typically with five bound branches in most Ashkenazic and Sephardic customs, though Yemenite Jews use three.^[102] In some traditions, particularly among Hasidim, the eve features all-night Torah study sessions to heighten spiritual preparation, viewing the night as one when fates are dispatched.^[102] Observance varies across Jewish denominations: Hasidic communities emphasize the day's gravity with extended prayers, processions, and the night vigil, treating it as a profound extension of repentance.^[96] Yemenite practices highlight unique ritual elements, such as the specific willow bundling, rooted in their preserved traditions.^[102] In Reform Judaism, however, Hoshana Rabbah receives minimal attention, often integrated lightly into Sukkot services without the full penitential or processional rites, prioritizing the holiday's joyful aspects over judgment motifs.^[103]

References

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Do Your Spiritual Homework for the High Holidays | Reform Judaism
Sep 8, 2015 · At its root, these days are about introspection, self-evaluation, and change. These days, Jews and Jewish families engage in a serious ...Missing: Holy emphasis
[5]
A Short Guide to Jewish Religion, Culture, Holiday Observances ...
VARIATION IN OBSERVANCE Most Jews across the religious spectrum do not work or attend school on the High Holidays (Rosh Hashanah and Yom Kippur; dates in red). ...
[6]
Rosh Hashanah Between Tanach and Mishna: Missing Links
Sep 24, 2014 · Furthermore, it contains the theme of later rabbinic texts and the High Holiday liturgy, that God decides who will live and who will die on this ...
[7]
A Beginners Guide to the High Holidays | The Jewish Experience
Sep 15, 2022 · Read on to learn more about Jewish customs, practices, and traditions on Rosh Hashanah, Yom Kippur, Sukkot, Shemini Atzeret, and Simhat Torah.<|separator|>
[8]
Your Guide to Jewish Holidays
These chapters list two kinds of Israelite holidays, the three pilgrimage festivals and the High Holy Days. You might also like. The Omer · Celebrate · When Do ...
[9]
What Are Pilgrimage Festivals? | My Jewish Learning
Three major holidays mentioned in the Torah: Passover, Shavuot and Sukkot. ... The Three Pilgrimage Festivals. Passover. Celebrates the Exodus of the Jewish ...
[10]
Festivals - Jewish Virtual Library
The three pilgrim festivals, too, although similar in many aspects differ in detail. There is, furthermore, a decided difference between the first and last ...
[11]
9 Things You Should Know About Jewish High Holy Days
Sep 26, 2017 · In Judaism, the High Holy Days (sometimes referred to as “high holidays”) may refer to (1) the ten days starting with Rosh Hashanah and ending ...
[12]
5 Facts about Jewish High Holy Days - Religion & Liberty Online
Sep 19, 2018 · The term High Holy days is not of Jewish origin but is suspected of having derived from the once-popular English phrase, “high days and holydays ...
[13]
What Are the Yamim Noraim (Days of Awe)? - Chabad.org
Yamim Norai'm (ימים נוראים) is a Hebrew term meaning “Days of Awe.” It refers to the High Holidays: Rosh Hashanah and Yom Kippur.
[14]
Days of Awe - Judaism 101 (JewFAQ)
The ten days starting with Rosh Hashanah and ending with Yom Kippur are commonly known as the Days of Awe (Yamim Noraim) or the Days of Repentance.
[15]
The History of Rosh Hashanah, From the Torah to the Temples
Pronunced: TORE-uh, Origin: Hebrew, the Five Books of Moses. . Sounding ... This article is excerpted from Entering the High Holy Days. Reprinted with ...
[16]
What Is Rosh Hashanah? - The Jewish New Year - Chabad.org
The most common name for this holiday is Rosh Hashanah, the name used in the eponymous tractate of Talmud devoted to the holiday. ○ The Torah refers to ...Why Rosh Hashanah Is... · Other Rosh Hashanah... · Rosh Hashanah Prayers
[17]
Mahzor Contents: A Guide to the High Holidays Prayers
The Jewish High Holidays feature a wide range of unique prayers collected in a special prayer book known as a mahzor. Below is a guide to some of the major ...Missing: Sephardi | Show results with:Sephardi
[18]
A Study of Sephardic and Ashkenazic Liturgy--by Rabbi Hayyim Angel
To take one prominent example, a central prayer of the Ashkenazic High Holy Day liturgy is the “U-Netaneh Tokef,” during which the congregation contemplates the ...
[19]
https://www.sefaria.org/Rosh_Hashanah.16a?lang=bi
[20]
God's Coronation on Rosh Hashanah - TheTorah.com
Sep 5, 2014 · For us, Rosh Hashanah is the beginning of a ten-day period of judgment, culminating in Yom Kippur, and verses about God the king's fairness as ...
[21]
God Is King. What Does That Mean for Us? - Torah Library
Sep 2, 2021 · Once we recognize God as king, we are in a place to stand before God in judgment. God has power over us and God will judge us just as a king ...
[22]
Averting the Severe Decree - My Jewish Learning
This remarkable fact is one way of teaching us that “teshuvah, tefillah, tzedakah”are all interrelated, that penitence, prayer, and righteous deeds are all ...Missing: Maimonides Mishneh
[23]
Yom Kippur | The Rabbi Sacks Legacy
Uteshuvah, utefillah, utzedakah ma'avirin et roah hagzerah. Repentance, prayer, and charity have the power to avert the evil decree. Two great cultures between ...Missing: tzedakah | Show results with:tzedakah
[24]
Teshuvah - Chabad.org
In fact, there is a well known prayer recited on the High Holy Days that Teshuvah, Tefillah, and Tzedakah, translated as “Repentance,” “Prayer,” and “Charity” ...Missing: origin | Show results with:origin
[25]
Jewish Holidays Through the Lens of Kabbalah
Aug 14, 2024 · Yom Kippur arrives at the end of the Ten Days of Repentance, a period marked by heightened spiritual awareness and self-examination. In Kabbalah ...
[26]
The Ten Days of Repentance: The Aseret Yemay Teshuvah
The ten days from Rosh Hashanah to Yom Kippur are known as Aseret Yemei Teshuvah, or the Ten Days of Repentance (more accurately translated as the Ten Days of ...
[27]
Rosh Hashanah: History & Overview - Jewish Virtual Library
Rosh Hashanah is the autumnal festival celebrating the start of the Jewish New Year. Rosh Hashanah occurs on the first and second days of Tishri.Missing: High Holy
[28]
Day of Atonement - Jewish Virtual Library
A day of fasting and atonement, occurring on the Tenth of Tishri. It is the climax of the "*Ten Days of Penitence" and the most important day in the liturgical ...
[29]
The Days of Awe - Asseret Yimei T'Shuva - Jewish Virtual Library
The ten days starting with Rosh Hashanah and ending with Yom Kippur are commonly known as the Days of Awe (Yamim Noraim) or the Days of Repentance.
[30]
Why Some Holidays Last Longer Outside Israel | My Jewish Learning
Israelis and liberal Jews observe fewer days for some holidays than traditional Diaspora Jews.Missing: variations | Show results with:variations
[31]
What Are Selichot? - Chabad.org
Sephardim say pre-Rosh Hashanah Selichot for the entire month of Elul, while Ashkenazim only say for a few days, starting on an early Sunday morning.Missing: variations | Show results with:variations
[32]
Chodesh Elul - Halachipedia
Oct 1, 2025 · There are many practices that are traditionally observed during Elul, such as: Selichot (additional supplications said each morning), the ...Missing: variations | Show results with:variations
[33]
What is Selichot? | Sefaria
When do we say Selichot? The Sephardi tradition (Jews originally from Spain) is to say these prayers every morning during the month of Elul leading up to Rosh ...<|control11|><|separator|>
[34]
[PDF] Elul: 29 Days of Reflection | Central Synagogue
Elul is a 29-day period for reflection, preceding Rosh Hashanah and Yom Kippur, for an "accounting of the soul" with daily trait reflection.
[35]
Preparations During The Month of Elul - Reconstructing Judaism
Some people seek forgiveness face to face, others by phone or letter. ... High Holy Days are an inflection point. They are a time to pause and absorb ...
[36]
he Forty between 1st Elul and Yom Kippur - Beit Ariel
Aug 17, 2023 · Together, the month of Elul and the Ten Days of Repentance mark a forty-day period of introspection, repentance, and seeking of forgiveness.Missing: ethical examination<|separator|>
[37]
PREPARING FOR THE HIGH HOLY DAYS — THE MONTH OF ELUL
Elul is a month of spiritual preparation for the High Holy Days, with daily shofar sounding, evening gatherings, and a book group.
[38]
High Holidays - JewishLincolnPark.com - Chabad Lincoln Park
Increase your generosity of tzedakah (charity) during the High Holiday season. “Repentance, prayer, and charity take away the severity of the decree”. Donate.
[39]
Tzedakah and the Jewish Holidays: Giving for Social Change
The High Holy Day cycle is traditionally observed with Teshuvah, Tzedakah and Tefillah – repentance, sharing of wealth and prayer. For Rosh Hashanah, the new ...
[40]
High Holidays - Jewish Family Services
Tzedakah, the Jewish tradition of giving to those in need, is a core value rooted in justice and compassion. During the High Holidays, especially between Rosh ...
[41]
Tashlich, the Symbolic Casting Off of Sins - My Jewish Learning
Tashlich is a ceremony observed on the afternoon of the first day of Rosh Hashanah, in which sins are symbolically cast away into a natural body of water.
[42]
What You Need to Know About Tashlich - Chabad.org
Tashlich, which means “cast away,” is a special prayer where we symbolically discard our sins from the previous year, preparing ourselves to start the new year ...
[43]
What Is Tashlich? - Chabad.org
It may be performed throughout the 10 Days of Repentance, or even until Hoshanah Rabba (the last day of Sukkot), except on Shabbat.
[44]
How to Focus on Racial Justice During the High Holidays
Aug 9, 2016 · During the past year, the Reform Movement has been deeply engaged in a campaign to pursue racial justice, and starting on July 18 through ...Missing: adaptations themes
[45]
Holiday Guides | Religious Action Center of Reform Judaism
Explore social justice themes of hunger, the environment, and the criminal justice system as part of your observance of Yamim Noraim.Missing: modern | Show results with:modern
[46]
Every Day is Earth Day: Jewish Holidays and Environmental Justice
Ancient Jewish celebrations throughout the year remind us of our responsibility to safeguard the fragile planet God has entrusted to our care.Missing: High modern adaptations themes
[47]
What Is Yom Kippur? - The Day of Atonement - Chabad.org
Like Shabbat, no work is to be done on Yom Kippur, from the time the sun sets on the ninth of Tishrei until the stars come out in the evening of the next day.
[48]
Yom Kippur - Judaism 101 (JewFAQ)
It is a complete, 25-hour fast beginning before sunset on the evening before Yom Kippur and ending after nightfall on the day of Yom Kippur.Missing: source | Show results with:source
[49]
https://www.myjewishlearning.com/article/the-shofar-blasts/
[50]
Leviticus 16:1-34: The Scapegoat Ritual - My Jewish Learning
The Yom Kippur Avodah service is based on the ritual that the priest performed in the ancient Temple on Yom Kippur. That ritual, in turn, is reflected in ...Missing: basis | Show results with:basis
[51]
922. The Prohibitions of Yom Kippur - HaShoneh Halachos - OU Torah
On Yom Kippur, it is prohibited to eat, drink, bathe, anoint, wear leather shoes, have marital relations, perform labor, or carry between domains.
[52]
Afflicting the Soul: A Day When Even Children Must Fast
Oct 11, 2016 · Rabbinic Jewish law only requires a person to keep mitzvot from the “age of mitzvah,” 12 for girls and 13 for boys. Rabbinic Jewish ...
[53]
Yom Kippur Fasting - The Torah Source, Spiritual Meaning, and ...
Who Fasts on Yom Kippur? Even people who may not fast on other fast days (such as pregnant and nursing women) do fast on Yom Kippur, provided that they can ...<|control11|><|separator|>
[54]
What Is a Shofar? - The Horn Blown on Rosh Hashanah - Chabad.org
Its bent shape symbolizes the humility we feel as we stand before G‑d. Read more about which animals' horns are OK and why. How Is a Shofar Produced? Once ...What Does Shofar Blowing... · How to Blow? · Who Needs to Hear the Shofar?
[55]
Why Do We Blow One Hundred Shofar Blasts on Rosh Hashanah?
The Torah tells us to blow a teruah from a shofar on Rosh Hashanah. A teruah is a broken-sounding blast which resembles a cry.Missing: rituals patterns
[56]
The Shofar Blasts | My Jewish Learning
Others have suggested that it is the sound of a king's coronation. On Rosh Hashanah, we are traditionally called to reaffirm God's sovereignty.
[57]
What Is the Shofar?: Sounds, Symbolism, and Meaning - Aish.com
The Shofar is greatly significant to Rosh Hashanah and its distinctive sound carries symbolic meaning, such as acting as a call to introspection and repentance.
[58]
The 3 Rosh HaShanah Prayers: Malchuyot, Zichronot, Shofarot
Three Basic Prayers of Rosh HaShanah: Malchuyot, Zichronot, Shofarot · 1) Malchiyot – Kingliness: G-d is the incomparable King of The Universe. · 2) Zichronot – ...Missing: Malkhuyot Zikhronot Shofrot
[59]
The Rosh Hashanah Prayers: Malchiyot, Zichronot and Shofrot
The standard six opening and closing blessings frame three unique blessings known as Malchiyot (Sovereignty), Zichronot (Remembrances) and Shofrot (Sounding of ...Missing: Malkhuyot | Show results with:Malkhuyot
[60]
Unetanah Tokef | My Jewish Learning
The poet has set it correctly in the context of the day of judgment, focusing on the ten‑day period from the beginning of Rosh Hashanah until the end of Yom ...
[61]
Rosh Hashanah Dinner and Prayers - Chabad.org
The meal begins with Kiddush, a blessing over wine, and then continues with blessings over round challah bread dipped in honey and other foods that express our ...
[62]
The Jewish New Year at Home
The central home ritual of Rosh Hashanah is a special festive meal, much like the Friday evening meal at the beginning of Shabbat.
[63]
Shabbat: Silent Shofar - Jewish Holidays - Orthodox Union
Sep 17, 2020 · When the first day of Rosh Hashanah coincides with Shabbat, we do not sound the shofar on that day. The Gemorrah explains that our Sages were ...
[64]
Can a woman blow the shofar? - Chabad.org
A woman who hears the shofar being blown every year on Rosh Hashanah is considered to have taken a vow to do so, and should continue hearing it every year.
[65]
The 10 Days of Repentance | My Jewish Learning
This article is excerpted with permission from Entering the High Holy Days, published by the Jewish Publication Society. Advertisement. Sign Up for Our ...
[66]
Rosh Hashanah 16b
**Summary of Rosh Hashanah 16b (English Translation)**
[67]
Prayer During the Ten Days of Repentance | Beit Midrash - yeshiva.co
During the Ten Days of Repentance, the custom is to recite "Avinu Malkenu" every day after the Shemoneh Esreh prayer in the morning and afternoon services.
[68]
Aseret Yemei Teshuvah - Ten Days Of Repentance - Chabad.org
The ten days between Rosh Hashanah and Yom Kippur are known as Aseret Yemei Teshuvah, or the Ten Days of Repentance (more accurately translated as the Ten Days ...<|control11|><|separator|>
[69]
The Ten Days of Repentance | Texts & Source Sheets from ... - Sefaria
The ten days between Rosh Hashanah and Yom Kippur are traditionally a time of repentance. The Jerusalem Talmud associates another period referred to in the Book ...Missing: Orthodox literal
[70]
A New Beginning and a Chance to Become Our Better Selves
Sep 28, 2017 · During the 10 days of repentance and especially on Yom Kippur, we struggle with ourselves, shedding our flaws and the parts of our spirit ...
[71]
Neilah: The Closing Services - Chabad.org
The Neilah service is the fifth and final service of Yom Kippur. It consists of some opening prayers, the Amidah, the cantor's repetition of the Amidah ...Missing: five structure
[72]
Kittel: The White Yom Kippur Robe - Chabad.org
The kittel is worn on Yom Kippur to resemble angels, remind of death, and as a clean garment to honor the day. It also resembles the High Priest's garments.
[73]
The 10 Martyrs - Understanding the Asarah Harugay Malchut
Ashkenazic Jews read the account of the Ten Martyrs in the Yom Kippur liturgy after the description of the High Priest's service in the Temple on Yom Kippur ...Missing: martyrology | Show results with:martyrology
[74]
The Text of Al Chet - Chabad.org
The "Al Chet" confession of sins is said ten times in the course of the Yom Kippur services: Following the Amidah of the afternoon prayers of the day before ...Missing: five | Show results with:five
[75]
The Scapegoat: Atonement and Purification - Chabad.org
The scapegoat of Yom Kippur existed so that this kind of blame would never find a home in Jewish life. We do not blame others for our fate. We accept ...
[76]
Ketoret - Chassidic Masters - Parshah - Chabad.org
The most sacred—and mysterious—ritual in the Holy Temple was the burning of the ketoret, a specially prepared incense whose ingredients and manner of ...
[77]
What's Sephardic About the High Holidays? - Reform Judaism
Sep 6, 2018 · One of my favorite examples of this influence is the addition of the piyyut, a short liturgical poem, and Adon HaSelichot, Master of Forgiveness ...Missing: variations | Show results with:variations<|control11|><|separator|>
[78]
Yom Kippur Customs and Rituals | Reform Judaism
The Erev Yom Kippur service is called Kol Nidre, meaning “all vows,” and refers to the special liturgical formulation chanted solely on Yom Kippur, during the ...Missing: variations | Show results with:variations
[79]
Professor explains origins of High Holiday ticketing | Religious Life
Sep 13, 2017 · Historically, the practice of ticketing for High Holiday services may have resulted from a confluence of events, including “shnuddering” and the ...Missing: reserved Europe
[80]
Many synagogues aren't charging for High Holiday tickets
Sep 20, 2022 · Fewer than 10 responding synagogues said members must pay extra for seats, with prices ranging from $20 to $500. A handful of synagogues have ...
[81]
The Torah and its adornment - Smarthistory
Oct 3, 2022 · ... ark curtain) with a white textile during the High Holidays. White is a symbol of purity and atonement, and is therefore appropriate to the ...Missing: bare | Show results with:bare<|separator|>
[82]
Performing the High Holidays - Tablet Magazine
Aug 30, 2021 · In this period, cantorial stars were the main attraction of the Sabbath and holiday services for many Jews. “Star” cantors were featured in “ ...
[83]
Why is the Music Different During the High Holidays?
The liturgy was stripped of mystical poems and prayers, and the Kol Nidrei was even taken out of the Yom Kippur service - because it was illogical to apologize ...Missing: variations | Show results with:variations
[84]
High Holiday Seating - Aish.com
High Holiday SEATING REQUEST FORM. During the last holiday season, many individuals expressed concern over the seating arrangements in the synagogue.
[85]
High Holidays 5786 Seating Reservations
Family Memberships include two seats, one in the men's section and one in the women's section. If you do have a permanent assigned seat, and you opt-in by ...Missing: Holy | Show results with:Holy
[86]
High Holy Day Etiquette - HHD - Temple Israel Akron
Our ushers (with white boutonnieres on their lapels) can get you a prayer ... We have a family room with comfortable seating and a live feed of the service where ...Missing: protocols | Show results with:protocols
[87]
Entering a Synagogue | My Jewish Learning
... usher may show you to the area where the family and relations are sitting. If it is an Orthodox synagogue, remember that men and women sit in separate areas.
[88]
High Holy Day Tickets – Money and Information
Jun 9, 2023 · Putting a price tag on community is exactly what Reform congregations are doing when they sell tickets for High Holy Day services.
[89]
Selling High Holy Days Tickets Is a Dilemma for Synagogues
Sep 13, 2013 · People paid to reserve seats for services at the Tribeca Performing Arts Center, but their fees sponsored 100 free seats for others. “I pay ...
[90]
The Rise of Live Streaming High Holiday Services: A Blessing or a ...
Sep 25, 2024 · The technology allows elderly or immunocompromised individuals to participate safely. Additionally, many synagogues offer their live streams for ...Missing: Reform | Show results with:Reform
[91]
Hoshana Rabbah - Chabad.org
The seventh day of Sukkot is called Hoshana Rabbah, and is considered the final day of the divine “judgment” in which the fate of the new year is determined.
[92]
The Ritual of Beating the Willow | My Jewish Learning
One of Judaism's oddest rituals is that of beating the aravot (willow fronds) during the services for Hoshanah Rabba, the final Hol ha-Mo'ed [intermediate] day ...Missing: variations Yemenite Reform
[93]
Beating the Aravot on Hoshana Rabba - Jewish Holidays
On Hoshana Rabba, a willow branch is beaten on the floor, symbolizing prostration and the need for rain, or possibly affliction.Missing: variations Yemenite Reform
[94]
Hoshana Rabbah: Delivering Judgment and Night of the Dead
Oct 23, 2024 · On Rosh Hashanah, our judgment is written; on Yom Kippur, it is sealed; and on Hoshana Rabbah, it is sent out to be fulfilled.
[95]
Masechet Sukkah 55a-56b - OU Life - Orthodox Union
Oct 27, 2006 · This is appropriate, for the last day of Chol HaMoed Sukkot – Hoshana Rabbah – is traditionally seen as a day of judgment for the year's supply ...
[96]
The Mystical Ritual of Hoshana Rabbah: Summoning God
Sep 23, 2013 · Jewish tradition sees Hoshana Rabbah as the final day of the High Holiday cycle, the last day before the decrees go into effect, the day the ...
[97]
Laws and Customs of Hoshana Rabbah, Shmini Atzeret, and ...
Hoshana Rabbah (the last day of Sukkot) is the day on which the judgment of Rosh HaShana and Yom Kippur is considered final. The Talmud says that on Sukkot we ...Missing: 55b | Show results with:55b
[98]
on Hoshanah Rabbah - Central Conference of American Rabbis
The real status of Hoshana Rabba is somewhat blurred by the fact that it has become a sort of final penitential day, the closing of the books of God's Judgment ...