Please be informed that our letters to members regarding the AGM and fees for 2020/21 were sent out this month. If you have not received your letter or if your address has changed, do let us know and we’ll send it to you via mail or email.
Our AGM is currently foreseen to take place both in the synagogue and most likely also via Zoom (6 September). If you cannot participate in presence, but have comments/questions you want to submit ahead of the AGM, feel free to do so (with your proxy form).
Sachez que nos lettres de cotisation pour 2020/21 et notre AG ont été envoyées ce mois-ci. Si vous ne l’avez pas reçue ou si votre adresse a changé, signalez-le-nous et nous vous l’enverrons par courrier ou courriel.
Notre AG aura lieu en parallèle, à la synagogue et via Zoom (6 septembre). Si vous ne pouvez pas être présents, mais que vous avez des questions/commentaires, n’hésitez pas à nous le soumettre en amont (avec votre formulaire de procuration).
Weekday Morning Prayer
Monday-Friday, 10:00-10:30, Sunday 10:30-11:00
Wednesday, 2 September, 19:00-21:00
Introduction to Judaism Course: Preparation for the High Holidays
Friday, 4 September, 19:00-20:30
Sunday, 6 September, 11:00-13:00
Annual General Meeting
Friday, 11 September, 19:00-20:30
Saturday, 12 September, 21:00-21:30
Leil Slichot – Songs of Forgiveness for the Season of Return
Friday, 18 September, 19:00-20:30
Rosh Hashanah Evening
Saturday, 19 September, 11:00-12:00
Rosh Hashanah Morning (broadcasted by EschTV)
Sunday, 20 September, 11:00
Friday, 25 September, 19:00-20:30
Sunday, 27 September, 19:00-21:00
Yom Kippur – Evening
with Cantor Aviv Weinberg (broadcasted by EschTV)
Monday, 28 September, 10:00-20:00
Yom Kippur – Day
with Cantor Aviv Weinberg
11:30 Torah Reading
14:14 Study Session with Rabbi
18:00 Iskor & Neila (broadcasted by Esch TV)
For more information on the exact location and access to zoom events, contact us.
There will be no services over the next few weeks. The next service will take place on 28 August at 7 pm.
Enjoy the Mediterranean weather in Luxembourg and get some well deserved rest!
Il n’y aura pas d’offices ces prochaines semaines. Le prochain office aura lieu vendredi 28 août à 19h00.
D’ici-là profitez de la météo méditerranéenne et reposez-vous!
Community Agenda for August 2020
Friday, 28 August, 19:00-20:30
As our rabbi is currently on leave, I have taken over for this week’s newsletter.
As some of you might have seen, we have recently updated our website and our logo. Please de not hesitate to share your thoughts and ideas!
In the mean time, do join us for our weekly Kabbalat Shabbat service on Friday at 7 pm.
Have a fantastic summer and stay safe,
Comme notre rabbin est actuellement en congé, j’ai pris la relève pour la newsletter de cette semaine.
Comme certains d’entre vous l’ont peut-être vu, nous avons récemment mis à jour notre site Web et notre logo. N’hésitez pas à partager vos réflexions et vos idées!
En attendant, rejoignez-nous pour notre office hebdomadaire de Kabbalat Shabbat ce vendredi à 19 heures.
Passez un bel été et prenez soin de vous,
Community Agenda for July 2020
Daily, Sunday 10:30-11:00, Monday-Friday 10:00-10:30
Morning Prayer – Except Sunday, 19 July
Friday, 24 July, 19:00-20:30
Friday, 31 July, 19:00-20:30
with Cantor Aviv Weinberg
The festival of Shavuot celebrates the giving of the Torah at Mount Sinai and encourages us to embrace the Torah’s teachings and be inspired by the wisdom Jewish tradition has to offer. Shavuot is the Hebrew word for “weeks,” and the holiday occurs seven weeks after Passover.
This holiday marks the end of the counting of Omer (Sefirat HaOmer), beginning after the second day of Passover and taking place for 49 days (7 weeks or a “week” of weeks). In Hebrew, the word Shavuot (שבועות) has in its root also the word seven (שבע), marking also the duration of the Counting of Omer.
This day is also known as the “Festival of Reaping” (Chag HaKatzir). It is one of the Three Pilgrimage Festivals (“Shloshet HaRegalim”) along with Passover and Sukkot and though its customs vary according to each community, it is commonly characterised by the consumption of dairy foods, decoration with greenery, and the reading of the Book of Ruth.
Shavuot, like many other Jewish holidays, began as an ancient agricultural festival that marked the end of the spring barley harvest and the beginning of the summer wheat harvest. Today, it is a celebration of Torah, education, and the choice to participate actively in Jewish life.
Passover (Pesach in Hebrew) is a major Jewish spring festival, celebrating freedom and family as we remember the Exodus from Egypt more than 3,000 years ago. The main observances of this holiday center around a special home service called the Seder (meaning “order”), which includes a festive meal; the prohibition on eating chametz (food made with leavened grains, including wheat, barley, rye, oats, and spelt); and the eating of matzah (an unleavened bread made specially for Passover).
The Book of Exodus tells that Jews were enslaved in ancient Egypt. God appeared to Moses in the form of a burning bush and commanded him to confront Pharaoh. God then inflicted a series of 10 plagues on the Egyptians, which are remembered during the Seder on each year. The name passover came to represent the way God excluded the Jews from its plagues during this portion of history.
During the Seder, the story of the Exodus from Egypt is retold using a special text called the Haggadah. Four cups of wine are consumed at various stages in the narrative. The Haggadah divides the night’s procedure into 15 parts according to tradition. This involves remembering the story of our freedom, singing, and enjoying traditional food surrounded by our family.
Passover is celebrated for seven days in our community. Every year we organise Community Passover Seder and support our members in ordering Matzah and other Kosher for Passover products.
With celebrations including costumes, skits and songs, noisemakers, and gifts of food, Purim is definitely full of fun! Purim is a joyous holiday that affirms and celebrates Jewish survival and continuity throughout history. The main communal celebration involves a public reading—usually in the synagogue—of the Book of Esther (M’gillat Esther), which tells the story of the holiday. Purim is an unusual holiday in many respects. First, Esther is the only biblical book in which God is not mentioned. Second, Purim, like Hanukkah, is viewed as a minor festival according to Jewish custom, but has been elevated to a major holiday as a result of the Jewish historical experience.
The main characters in the Book of Esther are Queen Esther, King Ahasveros, Mordechai (Esther’s uncle), and Haman (viceroy to Ahasveros). After Mordechai refuses to bow to Haman, Haman devises a plan to kill both Mordechai and all the Jews in the empire. As a consequence, Esther fasts and prays for three days, after which she requests an audience with Ahasveros. The night before Haman carries out his plan to kill Mordechai, Ahasveros discovers that Mordechai had been responsible for preventing the King’s assassination.
Later that night, during Esther’s second banquet, Esther reveals to Ahasveros that she was Jewish and that Haman wanted to exterminate her people. As a result, Ahasveros commands that Haman be hanged.
Some of the traditions of Purim involve:
- While reading the Book of Ester, whenever Haman’s name is mentioned, the congregation engages in noise-making to blot out his name.
- According to Halakha, we partake in “mishlochei manot” (sending or portions) which typically involve giving out food and charity. In some circles, this custom has evolved into a major gift-giving event.
- Wearing masks or costumes.
- Festive drinking.
Over the centuries, Haman has come to symbolise every anti-Semite in every land where Jews were oppressed. The significance of Purim lies not so much in how it began, but in what it has become: a thankful and joyous affirmation of Jewish survival.
Hanukkah, one of the most widely observed Jewish holidays, is a festive eight-day celebration that for many people falls during the darkest, coldest season of the year. Also called the Festival of Lights, the holiday brings light, joy, and warmth to our homes and communities as we celebrate with candles, food, family, and friends. Light comes literally, with the lighting of an additional candle each day, and metaphorically, through a newer emphasis on charitable donations and a commitment to the work of repairing the world (tikkun olam) during the holiday.
Hanukkah (alternately spelled Chanukah), meaning “dedication” in Hebrew, commemorates the victory of a small group of Jewish rebels (led by Judah Maccabee and his brothers, collectively known as “the Maccabees”) over the armies of Syria in 165 B.C.E. and the subsequent liberation and “rededication” of the Temple in Jerusalem. Following this liberation, the Temple was purified and although there was only enough sacred oil to light the menorah for one day, by miracle, it lasted for eight days.
Modern celebrations of Hanukkah focus on family and friends and include the lighting of the Hanukkah menorah (also called a hanukkiyah). Other customs include: singing special songs (for example, Ma’Oz Tzur), reciting the Hallel prayer, eating fried foods (most commonly sufganiyot), and children commonly play with a dreidel.
Immediately following Sukkot, we observe Shemini Atzeret and Simchat Torah, a fun-filled day during which we celebrate the completion of the annual reading of the Torah and affirm Torah as one of the pillars on which we build our lives. As part of the celebration, the Torah scrolls are taken from the ark and carried or danced around the synagogue seven times. During the Torah service, the concluding section of the fifth book of the Torah, D’varim (Deuteronomy), is read, and immediately following, the opening section of Genesis, or B’reishit as it is called in Hebrew, is read.
This practice represents the cyclical nature of the relationship between the Jewish people and the reading of the Torah. Historically, Sh’mini Atzeret and Simchat Torah were two separate holidays (a day of reflection after the end of Sukkot and a celebration of Torah the following day). However, in Israel and in liberal congregations, which generally observe one day of holidays rather than two, Sh’mini Atzeret is observed concurrently with Simchat Torah.
Sukkot is one of the most joyful festivals on the Jewish calendar. “Sukkot,” a Hebrew word meaning “booths” or “huts,” refers to the Jewish festival of giving thanks for the fall harvest. The holiday has also come to commemorate the 40 years of Jewish wandering in the desert after the giving of the Torah atop Mt. Sinai. Sukkot is celebrated five days after Yom Kippur on the 15th of the Hebrew month of Tishrei, and is marked by several distinct traditions. One, which takes the commandment to dwell in booths literally, is to erect a sukkah, a small, temporary booth or hut. Sukkot (in this case, the plural of sukkah) are commonly used during the seven-day festival for eating, entertaining and even for sleeping.
It is one of the Three Pilgrimage Festivals (“Shloshet HaRegalim”) along with Passover and Shavuot.
Our sukkot have open walls and open doors, and this encourages us to welcome as many people as we can. We invite family, friends, neighbors, and community to rejoice, eat, and share what we have with each other. Another name for Sukkot is Chag Ha-asif, (Festival of the Ingathering), representing the importance in Jewish life of giving thanks for the bounty of the earth.
On each day of Sukkot, there is a waving ceremony of the four species:
- Etrog: The fruit of a citron tree.
- Lulav: The leaf of a date palm tree.
- Hadas: Boughs with leaves from the myrtle tree.
- Aravah: Branches (with leaves) from the willow tree.
These four species are characterised traditionally by their taste and smell.
The Etrog has both good taste and smell, symbolising those who study Torah and do good deeds.
The Lulav has taste but no smell, symbolising those who study Torah but do not do good deeds.
The Hadas has good small but no taste, symbolising those who do good deeds but do not study Torah.
Finally, the Aravah, has neither taste nor smell, symbolising those who do not study Torah nor do good deeds.