1950 Hebrew CHILDREN LINOCUT ART BOOK Judaica ISRAEL Feasts JEWISH HOLIDAYS

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1950 Hebrew CHILDREN LINOCUT ART BOOK Judaica ISRAEL Feasts JEWISH HOLIDAYS:
$95.00

DESCRIPTION : Here for sale is avintageRICHLY ILLUSTRATED55 - 60 years oldJEWISHHebrewERETZ ISRAELI children\'s book , Which waspublished inTEL AVIVEretz Israel by SINAI in ca 1950\'s , Only a few yearsafter the establishment of the INDEPENDENT STATE of ISRAEL and its 1948 WAR ofINDEPENDENCE. The book was published for thepurpose of commemorating and celebrating theJEWISH - ERETZ ISRAELI FEASTS and HOLIDAYS .TheBOOK\'s ILUSTRATIONSdepict illustrated images ofcute EretzIsraeli children , BOYS and GIRLS .The HEBREW text , Namely POEMS and SONGS was written by AVIGDOR HAMEIRI. A cycle of EXQUISITE BEAUTIFUL original LINOCUT was prepared by MIRIAM BARTOV, a gifted LINOCUT ARTIST , one of the mostpopular ILLUSTRATORS of CHILDREN\'S BOOKS and YOUTH BOOKS , Many of which were accompanied by her LINOCUTS. HER linocut ILLUSTRATIONS for this book areCOLORFUL andFULL OF LIFE. The book consists of numerous FULL PAGE COLORFULillustrations,colorful original LINOCUT Printing, Printed on extremely heavy and thick stock. The bookis VERY RARE.Original COLORFUL illustrated HC ( Original LINOCUT ) . 9.5\"x 9\" . 26 ORIGINAL LINOCUTS. throughout illustrated . Excellent condition . Tightly bound. Clean . Practicaly unused. Shelf wear on bottom cover rims. ( Pls look atscan for accurate AS IS images ) .Will be sent inside a protective rigidenvelope . PAYMENTS : Payment method accepted : Paypal .SHIPPMENT : SHIPP worldwide via registered airmailis $18.Will be sent inside a protective envelope . Handling within 3-5 days after payment. Estimated duration 14 days.

A Jewish holiday or festival is a day or series of days observed by Jews as a holy or secular commemoration of an important event in Jewish history. In Hebrew, Jewish holidays and festivals, depending on their nature, may be called yom tov[1] (\"good day\") (Yiddish: yontif) or Ḥagh/Chag (\"festival\") or ta\'anit (\"fast\"). A \"Yom Tov\" has similar obligations and restrictions to Shabbat, with the exception that you can cook, carry, and transfer fire (from a pre-existing flame). The origins of various Jewish holidays generally can be found in Biblical mitzvot (commandments), rabbinical mandate, and modern Israeli history Rosh Hashanah — The Jewish New Year Main article: Rosh Hashanah According to oral tradition, Rosh Hashanah is the Jewish new year, day of memorial and the day of judgment, in which God judges each person individually according to their deeds, and makes a decree for the following year. The holiday is characterized by the special mitzvah of blowing the shofar. According to the Torah, however, this is the first day of the seventh month of the calendar year that marks the beginning of a ten day count to Yom Kippur. For a variable number of days before Rosh Hashanah among Ashkenazim, and the entire month of Elul among Sephardim, special additional morning prayers are added known as Selichot. Erev Rosh Hashanah (evening of the first day) — 29 Elul Rosh Hashanah (ראש השנה‎) 1 – 2 - Tishrei Rosh Hashanah is set aside by the Mishna as the new year for calculating calendar years, shmita and jubilee years, vegetable tithes, and tree-planting (determining the age of a tree). Example of Jewish Calendar. According to an opinion in Jewish oral tradition, the creation of the world was completed on Rosh Hashanah. The recitation of Tashlikh occurs during the afternoon of the first day. Officially North American Reform Judaism celebrates two days of Rosh Hashanah,[2] but a significant number of Reform congregations and members celebrate only one day; the non-Reform branches of Judaism celebrate it as a two-day holiday, both inside and outside the boundaries of Israel. The two days are considered together to be a yoma arichta, a single \"long day\". Aseret Yemei Teshuva — Ten Days of Repentance Main article: Ten Days of Repentance The first ten days of seventh month of the Jewish year (from the beginning of Rosh Hashana until the end of Yom Kippur) are known as the Aseret Yemei Teshuva. During this time it is \"exceedingly appropriate\" for Jews to practice \"Teshuvah\", which is examining one\'s deeds and repenting for sins committed against both God and one\'s fellow man in anticipation of Yom Kippur. This repentance can take the form of additional supplications, confessing one\'s deeds before God, fasting, and self-reflection. On the third day, the Fast of Gedalia is celebrated. Yom Kippur — Day of Atonement Main article: Yom Kippur Erev Yom Kippur — 9 Tishrei Yom Kippur (יום כיפור‎) — 10 Tishrei (begins at sunset Yom Kippur is the holiest day of the year for most Jews (Karaite Jews regard Passover as the holiest day of the year, as do Samaritans). Its central theme is atonement and reconciliation. This is accomplished through prayer and complete fasting - including abstinence from all food and drink (including water), unless fasting is prohibited for medical reasons (e.g., Jewish law does not permit fasting by nursing mothers, diabetics, people with anorexia nervosa, etc.). Bathing, wearing of perfume or cologne, wearing of leather shoes, and sexual relations are some of the other prohibitions on Yom Kippur - all them designed to ensure one\'s attention is completely and absolutely focused on the quest for atonement with God. The fast and other prohibitions commence on 10 Tishri at sunset - sunset being the beginning of the day in Jewish tradition A traditional Aramaic prayer called Kol Nidre (\"All Vows\") is traditionally recited just before sunset. Although often regarded as the start of the Yom Kippur evening service - to such a degree that Erev Yom Kippur (\"Yom Kippur Evening\") is often called \"Kol Nidre\" (also spelled \"Kol Nidrei\") - it is technically a separate tradition. This is especially so because, being recited before sunset, it is actually recited on 9 Tishri, which is the day before Yom Kippur; it is not recited on Yom Kippur itself (on 10 Tishri, which begins after the sun sets) The words of Kol Nidre differ slightly between Ashkenazic and Sephardic traditions. In both, the supplicant prays to be released from all personal vows made to God during the year, so that any unfulfilled promises made to God will be annulled and, thus, forgiven. In Ashkenazi tradition, the reference is to the coming year; in Sephardic tradition, the reference is to the year just ended. Only vows between the supplicant and God are relevant. Vows made between the supplicant and other people remain perfectly valid, since they are unaffected by the prayer. A Tallit (four-cornered prayer shawl) is donned for evening prayers; the only evening service of the year in which this is done. The Ne\'ilah service is a special service held only on the day of Yom Kippur, and deals with the closing of the holiday. Yom Kippur comes to an end with the blowing of the shofar, which marks the conclusion of the fast. It is always observed as a one-day holiday, both inside and outside the boundaries of the land of Israel. Yom Kippur is considered, along with 15th of Av, as the Happiest days of the year (Talmud Bavli - Tractate Ta\'anit).[3] Sukkot — Feast of Booths (or Tabernacles) Main article: Sukkot Sukkot (סוכות or סֻכּוֹת sukkōt) or Succoth is a 7-day festival, also known as the Feast of Booths, the Feast of Tabernacles, or just Tabernacles. It is one of the three pilgrimage festivals mentioned in the Bible. The word sukkot is the plural of the Hebrew word sukkah, meaning booth. Jews are commanded to \"dwell\" in booths during the holiday. This generally means taking meals, but some sleep in the sukkah as well. There are specific rules for constructing a sukkah. The seventh day of the holiday is called Hoshanah Rabbah. Erev Sukkot — 14 Tishrei Sukkot (חג הסוכות‎) — 15–21 Tishrei (22 outside Israel) Shemini Atzeret and Simchat Torah Main article: Simchat Torah Simchat Torah (שמחת תורה) means \"rejoicing with the Torah\". It actually refers to a special ceremony which takes place on the holiday of Shemini Atzeret. This holiday immediately follows the conclusion of the holiday of Sukkot. In Israel, Shemini Atzeret is one day long and includes the celebration of Simchat Torah. Outside Israel, Shemini Atzeret is two days long and Simchat Torah is observed on the second day, which is often referred to by the name of the ceremony. The last portion of the Torah is read, completing the annual cycle, followed by the first chapter of Genesis. Services are especially joyous, and all attendees, young and old, are involved. Hanukkah — Festival of Lights Main article: Hanukkah Erev Hanukkah — 24 KislevHanukkah (חנוכה‎) — 25 Kislev – 2 or 3 Tevet The story of Hanukkah is preserved in the books of the First and Second Maccabees. These books are not part of the Tanakh (Hebrew Bible), they are apocryphal books instead. The miracle of the one-day supply of oil miraculously lasting eight days is first described in the Talmud. Hanukkah marks the defeat of Seleucid Empire forces that had tried to prevent the people of Israel from practicing Judaism. Judah Maccabee and his brothers destroyed overwhelming forces, and rededicated the Temple in Jerusalem. The eight-day festival is marked by the kindling of lights — one on the first night, two on the second, and so on — using a special candle holder called a Chanukkiyah, or a Hanukkah menorah. There is a custom to give children money,also known as \"gelt\" on Hanukkah to commemorate the learning of Torah in guise of Jews gathering in what was perceived as gambling at that time since Torah was forofferden. Because of this, there is also the custom to play with the dreidel (called a sevivon in Hebrew). Tenth of Tevet Main article: Tenth of Tevet This minor fast day marks the beginning of the siege of Jerusalem as outlined in 2 Kings 25:1 And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he and all his army, against Jerusalem, and encamped against it; and they built forts against it round about. As a minor fast day, fasting from dawn to dusk is required, but other laws of mourning are not observed. A Torah reading and Haftorah reading, and a special prayer in the Amidah, are added at both Shacharit and Mincha services. Tu Bishvat — New Year of the Trees Main article: Tu Bishvat Tu Bishvat (חג האילנות - ט\"ו בשבט‎) — 15 Shevat Tu Bishvat is the new year for trees. According to the Mishnah, it marks the day from which fruit tithes are counted each year, and marks the timepoint from which the Biblical prohibition on eating the first three years of fruit and the requirement to bring the fourth year fruit to the Temple in Jerusalem were counted. In modern times, it is celebrated by eating various fruits and nuts associated with the Land of Israel. During the 17th century, Rabbi Yitzchak Luria of Safed and his disciples created a short seder, called Hemdat ha‑Yamim, reminiscent of the seder that Jews observe on Passover, that explores the holiday\'s Kabbalistic themes. Traditionally, trees are planted on this day. Many children collect funds leading up to this day to plant trees in Israel. Trees are usually planted locally as well. Purim — Festival of Lots Main article: Purim Erev Purim and Fast of Esther known as \"Ta\'anit Ester\" — 13 Adar Purim (פורים‎) — 14 Adar Shushan Purim 15 Adar In leap years on the Hebrew calendar, Purim is observed in the Second Adar (Adar Sheni). Purim commemorates the events that took place in the Book of Esther. It is celebrated by reading or acting out the story of Esther, and by making disparaging noises at every mention of Haman\'s name. In Purim it is a tradition to masquerade around in costumes and to give Mishloakh Manot (care packages, i.e. gifts of food and drink) to the poor and the needy. In Israel it is also a tradition to arrange festive parades, known as Ad-D\'lo-Yada, in the town\'s main street. Sometimes the children dress up and act out the story of Esther for their parents. New Year for Kings New Year for Kings — 1 Nisan. Although Rosh Hashanah marks the change of the Jewish calendar year, Nisan is considered the first month of the Hebrew calendar. The Mishnah indicates that the year of the reign of Jewish kings was counted from Nisan in Biblical times. Nisan is also considered the beginning of the calendar year in terms of the order of the holidays. In addition to this New Year, the Mishnah sets up three other legal New Years: 1st of Elul, New Year for animal tithes, 1st of Tishrei (Rosh Hashanah), the New Year for the calendar year and for vegetable tithes 15th of Shevat (Tu B\'Shevat), the New Year for Trees/fruit tithes Pesach — Passover Main article: Passover Erev Pesach and Fast of the Firstborn known as \"Ta\'anit Bechorim\" — 14 Nisan Passover (Hebrew: Pesach, פסח) (first two days) — 15 and 16 Nisan The \"Last days of Passover\", known as Acharon shel Pesach, are also a holiday commemorating K\'riat Yam Suf, the Passage of the Red Sea. — 21 and 22 Nisan The semi-holiday days between the \"first days\" and the \"last days\" of Passover are known as Chol Hamo\'ed, referred to as the \"Intermediate days\". Passover commemorates the liberation of the Israelite slaves from Egypt. No leavened food is eaten during the week of Pesach, in commemoration of the fact that the Jews left Egypt so quickly that their bread did not have enough time to rise. The first seder begins at sundown on the 15th of Nisan, and the second seder is held on the night of the 16th of Nisan. On the second night, Jews start counting the omer. The counting of the omer is a count of the days from the time they left Egypt until the time they arrived at Mount Sinai. Sefirah — Counting of the Omer Main article: Counting of the Omer Sefirah (ספירת העומר, Sefirat Ha\'Omer) — Counting the Omer Sefirah is the 49 day (\"seven weeks\") period between Pesach and Shavuot; it is defined by the Torah as the period during which special offerings are to be brought to the Temple in Jerusalem. Judaism teaches that this makes physical the spiritual connection between Pesach and Shavuot. Lag Ba\'omer Main article: Lag Ba\'omer Lag Ba\'omer (ל\"ג בעומר‎) is the 33rd day in the Omer count (ל\"ג is the number 33 in Hebrew). The mourning restrictions on joyous activities during the Omer period are lifted on Lag Ba\'Omer and there are often celebrations with picnics, bonfires and bow and arrow play by children. In Israel, youth can be seen gathering materials for bonfires. Shavuot — Feast of Weeks — Yom HaBikurim Main article: Shavuot Erev Shavuot — 5 Sivan Shavuot (שבועות‎) — 6, 7 Sivan Shavuot, The Feast of Weeks is one of the three pilgrim festivals (Shalosh regalim) ordained in the Torah, Shavuot marks the end of the counting of the Omer, the period between Passover and Shavuot. According to Rabbinic tradition, the Ten Commandments were given on this day. During this holiday the Torah portion containing the Ten Commandments is read in the synagogue, and the biblical Book of Ruth is read as well. It is traditional to eat dairy meals during Shavuot. Seventeenth of Tammuz Main article: Seventeenth of Tammuz The 17th of Tammuz traditionally marks the first breach in the walls of the Second Temple during the Roman occupation. As a minor fast day, fasting from dawn to dusk is required, but other laws of mourning are not observed. A Torah reading and Haftorah reading, and a special prayer in the Amidah, are added at both Shacharit and Mincha services. The Three Weeks and the Nine Days Main article: The Three Weeks The Three Weeks: Seventeenth of Tammuz, 17 Tammuz – 9 Av (Tisha B\'Av) The Nine Days: 1–9 Av (See also Tenth of Tevet) The days between the 17th of Tammuz and the 9th of Av are days of mourning, on account of the collapse of Jerusalem during the Roman occupation which occurred during this time framework. Weddings and other joyful occasions are traditionally not held during this period. A further element is added within the three weeks, during the nine days between the 1st and 9th day of Av — the pious refrain from eating meat and drinking wine, except on Shabbat or at a Seudat Mitzvah (a Mitzvah meal, such as a Pidyon Haben — the recognition of a firstborn male child — or the study completion of a religious text.) In addition, one\'s hair is not cut during this period. In Conservative Judaism, the Rabbinical Assembly\'s Committee on Jewish Law and Standards has issued several responsa (legal rulings) which hold that the prohibitions against weddings in this timeframe are deeply held traditions, but should not be construed as binding law. Thus, Conservative Jewish practice would allow weddings during this time, except on the 9th of Av itself. Reform Judaism and Reconstructionist Judaism hold that halakha (Jewish law) is no longer binding, and rabbis in those movements follow their individual consciences on such matters; some uphold the traditional prohibitions and some permit weddings on these days. Orthodox Judaism maintains the traditional prohibitions. Tisha B\'av — Ninth of Av Main article: Tisha B\'Av Tisha B\'Av (צום תשעה באב‎) — 9 Av Tisha B\'Av is a fast day that commemorates two of the saddest[citation needed] events in Jewish history that both occurred on the ninth of Av — the destruction in 586 BCE of the First Temple, originally built by King Solomon, and destruction of the Second Temple in 70 CE. Other calamities throughout Jewish history are said to have taken place on Tisha B\'Av, including King Edward I\'s edict compelling the Jews to leave England (1290) and the Jewish expulsion from Spain in 1492. Tithe of animals New Year for Animal Tithes (Taxes) — 1 Elul This commemoration is no longer observed. This day was set up by the Mishna as the New Year for animal tithes, which is somewhat equivalent to a new year for taxes. (This notion is similar to the tax deadline in the United States of America on April 15.) Rosh Chodesh — the New Month Main article: Rosh Chodesh The first day of each month and the thirtieth day of the preceding month, if it has thirty days, is (in modern times) a minor holiday known as Rosh Chodesh (head of the month). The one exception is the month of Tishrei, whose beginning is a major holiday, Rosh Hashanah. There are also special prayers said upon observing the new Moon for the first time each month. Shabbat — The Sabbath — שבת Main article: Shabbat Jewish law accords Shabbat the status of a holiday, a day of rest celebrated on the seventh day of each week. Jewish law defines a day as ending at nightfall, which is when the next day then begins. Thus, Shabbat begins at sundown Friday night, and ends at nightfall Saturday night. In many ways halakha (Jewish law) gives Shabbat the status of being the most important holy day in the Jewish calendar. It is the first holiday mentioned in the Tanakh (Hebrew Bible), and God was the first one to observe it. The liturgy treats Shabbat as a bride and queen. The Torah reading on Shabbat has more sections of parshiot (Torah readings) than on Yom Kippur, the most of any Jewish holiday. There is a tradition that the Messiah will come if every Jew observes Shabbat perfectly twice in a row. Acharei hachagim — \"after the holidays\" Acharei hachagim (modern Hebrew: אחרי החגים) Literally: after the holidays. Used in modern Hebrew vernacular to suggest a delay. Many tasks get postponed until acharei hachagim, regardless of the proximity of the coming holiday. Acharei hachagim is considered a legitimate target date for the task in question. Variances in observances The denominations of Reconstructionist Judaism and Reform Judaism generally regard Jewish laws (halakha) relating to all these holidays as important, but no longer binding. Orthodox Judaism and Conservative Judaism hold that the halakha relating to these days are still normative (i.e. to be accepted as binding). There are a number of differences in religious practices between Orthodox and Conservative Jews, because these denominations have distinct ways of understanding the process of how halakha has historically developed, and thus how it can still develop. Nonetheless, both of these groups have similar teachings about how to observe these holidays. Reform Jews do not observe the 2nd day of Jewish holidays in the Diaspora. New Israeli/Jewish national holidays Since the creation of the State of Israel in 1948, the Chief Rabbinate of Israel has established four new Jewish holidays. Yom Yerushalayim — Jerusalem day Yom HaShoah — Holocaust Remembrance day Yom Hazikaron — Memorial Day Yom Ha\'atzmaut — Israel Independence Day These four days are national holidays in the State of Israel, and in general have been accepted as religious holidays by the following groups: The Union of Orthodox Congregations and Rabbinical Council of America; The United Hebrew Congregations of the Commonwealth (United Kingdom); The Chief Rabbinate of the State of Israel; All of Reform Judaism and Conservative Judaism; The Union for Traditional Judaism and the Reconstructionist movement. These four new days are not accepted as religious holidays by Haredi Judaism, which includes Hasidic Judaism. These groups view these new days as secular innovations, and they do not celebrate these holidays. Yom HaShoah — Holocaust Remembrance day Main article: Yom HaShoah Yom HaShoah (יום הזכרון לשואה ולגבורה‎) — 27 Nisan Yom HaShoah is also known as Holocaust Remembrance Day, and takes place on the 27th day of Nisan. If this date falls on a Friday, the observance is moved to the previous Thursday. If it falls on a Sunday, observance is moved to the following Monday. Yom Hazikaron — Memorial Day Main article: Yom Hazikaron Yom Hazikaron (יום הזכרון לחללי מערכות ישראל‎) — 4 Iyar Yom Hazikaron is the day of remembrance in honor of Israeli veterans and fallen soldiers of the Wars of Israel. The Memorial Day also commemorates fallen civilians, slain by acts of hostile terrorism. [1] Yom Ha\'atzmaut — Israel Independence Day Main article: Yom Ha\'atzmaut Yom Ha\'atzmaut (יום העצמאות‎) — 5 Iyar Yom Ha\'atzmaut is Israel\'s Independence Day. An official ceremony is held annually on the eve of Yom Ha\'atzmaut at Mount Herzl. The ceremony includes speeches by senior Israeli officials, an artistic presentation, a ritual march of Flag-carrying soldiers forming elaborate structures (such as a Menorah, a Magen David and the number which represents the age of the State of Israel) and the lighting of twelve beacons (one for each of the Tribes of Israel). Dozens of Israeli citizens, who contributed significantly to the state, are selected to light these beacons. Yom Yerushalaim - Jerusalem Day Main article: Yom Yerushalayim Yom Yerushalayim (יום ירושלים‎) — 28 Iyar Jerusalem Day marks the 1967 reunification of Jerusalem and The Temple Mount under Jewish rule during the Six-Day War almost 1900 years after the destruction of the Second Temple in Jerusalem. See also Jewish holidays 2000-2050 Public holidays in Israel Ta\'anit Religious festival Torah readings of Yom Tov Hebrew calendar Rosh Hashanah ******* As Christians we can be respectful of the Jewish feasts or holidays of Israel while knowing that Jesus came not to destroy the works of the law but to fulfill them (Matthew 5:17). Many Christians do not realize that the seven Jewish feasts of Israel are still observed today by Jews. We should become familiar with the feasts in order to better understand the roots of our faith as well as God\'s redemptive plan throughout the ages. The feasts can be observed in Leviticus 23 in the order of their seasonal observance. Listed below are the Jewish feasts and their significance. Passove This is the first of the Jewish feasts which comes in the spring in the Jewish month of Nisan or Abib. This corresponds with our Easter celebrations. The Passover feast celebrates the Jews being delivered out of Egyptian slavery. The name Passover is taken from the first Passover in which each Hebrew household sacrificed a yearling lamb without spot or blemish. The blood of the lamb was sprinkled on the crosspiece and side posts of the door. The Angel of Death passed over the homes sprinkled with blood, while those without the blood had the first born child slain. As Christians we see The Lamb as Jesus Christ, our Messiah, who offered himself up as our sacrifice and we cover ourselves in His blood. The Jews observe the Passover as having agricultural, historical and spiritual significance. Other than reminding them of their ancestors receiving freedom from their bondage to Egypt(historical and spiritual), it also reminds them of their dependence on God for rain which marks the end of their rainy season. Feast of Unleavened Bread This feast occurs during Passover beginning the day after Passover eve and lasting for seven days. During this time the Jews removed all leaven from their households and eat matzah or unleavened bread. The unleavened bread reminded them of their ancestors who hurriedly left Egypt for the Promised Land and did not have time to wait for their dough to rise. As Christians, we see the unleavened bread as sin (leavening) in our lives that must be removed in order to walk in holiness with our Lord and Savior. An interesting part of the Seder dinner revolves around children. After the father wraps a broken piece of matzah in a napkin and hides it, the children search for the afikomen. Many aspects of the Seder feast such as the afikomen ceremony consisting of a pierced, striped piece of broken matzah, demonstrate God\'s foreshadowing of the Lamb of God who took the sin of the world upon Himself. The Greek meaning of afikomen is translated as \"I have come\" which many Jews are not aware of. As Christians we are aware that our Savior has come and He will come again. The Feast of First Fruits Also related to Passover and Unleavened Bread, this Jewish feasts is celebrated \"the morrow after the Sabbath\" or the day after the first day of Unleavened bread. The Jewish feast was a celebration of Thanksgiving for the barley harvest during biblical times. The significance of the barley harvest was this was the first grain of the season and the Hebrews saw it as a promise of larger harvests in the future. As Christians, we see Jesus as our First Fruit, because just as the barley harvest was the promise of more to come, He is our promise of resurrection and eternal life since he conquered death and the grave for us. Feast of Weeks or Pentecost The Feast of Weeks comes exactly 50 days after the Passover Sabbath. The name Pentecost means \'50\'. The Jews refer to this feast as Shavuot which in Hebrew means \'Weeks\'. This feast is also a feast of Thanksgiving for the wheat harvest. Many believe that this is also the day that the Law was received from Moses on Mt. Sinai. The particular significance for this one of the Jewish feasts is that the priests offered two loaves of bread which were made with newly harvested grain and contained leaven or yeast. As Christians, we see the loaves as two groups of God\'s people, the Jews and the Gentiles, given eternal life and made one in the Messiah, Jesus, at the birth of the church on Pentecost. Feast of Trumpets or Rosh Hashanah This feast is several months after Pentecost. As Christians we see this long period of time as the time we wait until Jesus our Lord and Savior returns for us. The Feast of Trumpets, also called Rosh Hashanah, is the beginning of the Jewish New Year. God commanded the blowing of the trumpets in biblical times on the first day of the seventh month to call the congregation of Israel together for ten days of judgement before the Creator. The righteous are written into the Book of Life, the wicked are condemned and those who are not wholly righteous or wholly wicked are allowed ten days to repent and thus escape judgement. As Christians whose names are written in the Lamb\'s Book of Life, we do not fear judgement but look forward to the day when the trumpet blows and the archangel calls out to us while we join together with other believers and ascend into the clouds with our Savior. Day of Atonement or Yom Kippur After the ten days of repentance and searching themselves, the most solemn day of the Jewish year, Yom Kippur, was observed by biblical Jews. This was a time of prayer and fasting. It also marked the only time when the high priest could enter into the Holy of Holies inside the temple. He was covered with the blood of a sacrificed animal to beg forgiveness for the sins of the people. The current Jewish tradition does not include animal sacrifice at a temple. They rely on the repentance for forgiveness of sin. However they have no assurance God has heard or forgiven them because Leviticus 17:11 teaches that the atonement is in the blood. As Christians, we know Christ offered His own blood as our atonement or covering of sin. When this happened, the veil of the Temple was torn in two,from the top down, signifying that He opened the way into the Holy of Holies for us. Because of this all who believe have access to God and a covering for sin. Feast of Booths or Tabernacle The final feast is referred to as Sukkot which in Hebrew means Tabernacle or Booths. This marked a time for the biblical Jews to build open topped tent-like structures and live in them during this time as a reminder of the temporary dwellings the Israelites lived in in the wilderness. Modern day Jews still build three sided huts with an open roof. They decorate them with tree boughs and autumn fruits to remind them of the harvest. During this festival, the Temple worship included the ritualistic pouring of water from the Pool of Siloam, which was symbolic of the prayers for the winter rains. As Christians, we are reminded of John 7:37-38 which Jesus states \"If any man thirsts, let him come unto me and drink\". The Feast of Booths is significant in Revelation 21:3 which states \"Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God\". If you would like more information on Jewish feasts or holidays as they are related in the Jewish heritage a great resource is the organization \"Jews for Jesus\" which is made up of Modern day Jews who recognize Jesus Christ as their Savior. Below is a link. Avigdor Hameiri (Hebrew: אביגדור המאירי; September 16, 1890 - April 3, 1970) was an Israeli author.Hameiri was born as Avigdor Feuerstein in 1890, in the village of Odavidhaza (near Munkatsch), Carpathian Ruthenia in Austria Hungary. He emigrated to Mandate Palestine in 1921, where he became one of the original 16,000 freedom fighters in 1948. He published the State\'s first independent newspaper and helped to organize the worker\'s bank. His book, Hannah Senesh is an obligatory reading for all Israeli school children. Hameiri was the first poet to whom the title Israel\'s Poet Laureate was awarded.Hameiri fought in World War I in the Austro-Hungarian army and recorded the events in his memoirs, The Great Madness (1929)[1] and Hell on Earth (1932).[2] The latter recounts his experiences as a POW of the Russians. Hameiri marched through Buczacz while fighting, and asked a civilian where the house of the famous Hebrew writer Shmuel Yosef Agnon was located. His books have been published in 12 languages.[3]Alon Rachamimov writes that Hameiri\'s war stories \"reveal the degree to which Jewish identification processes could be contextual, angst-ridden, and laden with contradictory tendencies. The extent to which Hameiri was aware of his struggles regarding notions of \'loyalty,\' \'fatherland,\' and \'patriotism\'...illuminate the complexities of collective identification among Habsburg Jews.\"[4] Gershon Shaked argues that Hameiri\'s anti-war stance is rooted in his Judaism.[5] He died in Israel on April 3, 1970. Avigdor Hameiri (1890-1970) was born in Carpatho, Ukraine (then Hungary). He published his first poem in Hebrew in 1907 and his first book of poetry five years later. In 1916, he was captured by the Russians while serving as an Austrian officer on the Russian front. He was imprisoned in Siberia and released in 1917 after the October Revolution. Hameiri immigrated to Palestine in 1921, joined the staff of the daily Haaretz, and was editor of several literary and cultural journals. In 1932, he founded the first social satirical theater in Hebrew in Tel Aviv. Hameiri wrote well over 30 books, including poetry, novels, short stories, non-fiction and children`s books. He was awarded the Israel Prize. (1890–1970), Hebrew writer. Avigdor Hame’iri was born in a small village in Hungary, where he received a traditional Jewish education. From 1905 he studied at the high school associated with the (state-run) Budapest Rabbinical Seminary. While still an adolescent, he became actively involved in the Zionist cause, wrote for the Hungarian press, and tried his hand at writing Hebrew literature. His first poem was published in 1909, and his first poetry anthology appeared in Budapest in 1912, arousing much interest. In September 1913, while attending the Eleventh Zionist Congress in Vienna as a journalist, he befriended a number of leading Hebrew writers, including Ḥayim Naḥman Bialik.In the summer of 1914, Hame’iri was conscripted into the Hungarian army, becoming a commissioned officer in World War I. For approximately two years he fought in Galicia against the Russian army and at the end of 1916 was captured. For six months he was transported to, and tortured in, various prison camps in Asiatic Russia, until he was set free in February 1917 as a result of the Russian Revolution. He swiftly made his way to Kiev and from there to Odessa, where he was warmly welcomed by the circle of Hebrew writers there, who helped him resume his Hebrew writing career.In the summer of 1921, Hame’iri left Odessa with a group of writers who, thanks to the lobbying efforts of Bialik, were permitted to leave Russia, and later that year he immigrated to Palestine. He spent most of his remaining years in Tel Aviv, where he dedicated himself to literary work, theatrical productions, and a wide variety of journalistic activities. Among other achievements, he established and managed the first Hebrew satirical theater, Ha-Kumkum (The Kettle), which from 1927 staged satirical cabarets based on the Central European model. After the establishment of the State of Israel, Hame’iri worked as an editor and recorder at the Israeli Knesset.The dozens of books published by Hame’iri include only a partial sampling of his prolific writings. They include historical and contemporary novels, memoirs, and stories; personal and political poetry; scripts; current affairs articles, feuilletons, and satirical pieces; translations of poetry and prose; children’s books; studies on language; and popular science books. He was especially famous for works based on his experiences in war and captivity. These include the documentary novels Ha-Shiga‘on ha-gadol (The Great Madness; 1929) and Be-Gehinom shel matah (Hell on Earth; 1932); three compendia of surrealistic-fantastical short stories (1925–1928); and an anthology of poetry, Sefer ha-shirim (The Book of Poems; 1932), which includes some of his best lyrical poems. These latter works are Hebrew literature’s most important contributions to pacifist literature, a genre that flourished in the wake of World War I. Ha-Shiga‘on ha-gadol, for example, is strikingly similar to Erich Maria Remarque’s All Quiet on the Western Front.Nonetheless, Hame’iri’s works are unique in their employment of bold Jewish themes. Aside from expressing his opposition to the war and to wars in general, he also conveys powerful feelings of solidarity toward fellow Jews (as in his denunciation of the absurd situation that required Jews from various armies to fight one another), of admiration for the displays of Jewish heroism during wartime that belied the traditionally meek image of Jews, and of yearnings for national redemption embodied in his depiction of a Jewish army that would help to accomplish the Zionist goal. Motifs of this nature appear also in his documentary prose: Ben shine ha-adam (Between the Teeth of Man; 1929), depicting terror and fear in Odessa during the Russian Civil War, and Masa‘ ba-Eropah ha-pera‘it (Journey through Wild Europe; 1938), providing a panoramic view of Jewish life in Hungary, apparently stable, rich, and vibrant, but unwittingly marching toward its own destruction. Hame’iri’s poems are, by contrast, distinguished by essentially individualistic tones. At the heart of his poetry is the I, whose experiences are larger than life, and whose world is fashioned by the powerful spiritual tempest that has overwhelmed him. Because of these expressionistic aspects, Hame’iri is considered one of the pioneers of modernism in Hebrew poetry in Palestine. At the same time, his enthusiastic poetry reflects his colorful, stormy, and coarse personality, to which his acquaintances attested.