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Complexity of Passover: Conservative & Reform Jewish Views on Festival Length, Study notes of Law

The historical and theological reasons why passover, a seven-day jewish holiday, is observed as an eight-day festival by conservative and orthodox jews outside israel, but as a seven-day festival by reform jews. The text delves into the lunar and solar aspects of the jewish calendar, the historical significance of smoke signals, and the debates among jewish leaders about the extra day of holidays. It also highlights the similarities and differences between conservative and reform judaism, focusing on their shared embrace of modernity and their processes for establishing new practices.

What you will learn

  • What is the significance of the Jewish calendar being both lunar and solar?

Typology: Study notes

2021/2022

Uploaded on 09/12/2022

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Conservative and Reform Judaism: Similarities and Differences
Shabbat and Yom Sh’vi’i shel Pesach 5781
April 2, 2021 Rabbi Barry H. Block
When does Passover end?
The answer is not as simple as most people imagine it should be. The Torah
decrees a seven-day festival. By that count, Passover ends tomorrow evening.
However, many observant Jews outside of Israel will continue abstaining from
unleavened foods until Sunday night.
The explanation is more complicated even than the answer.
The problem starts with the fact that the Jewish calendar is both lunar and
solar: Each month begins on the new moon, and each year is roughly a solar year.
Just as the Earth’s rotation around the sun takes between 365 and 366 days, the
moon needs between 28 and 29 days to encircle the Earth. Two millennia ago, the
calendar was fluid. Each new month began when witnesses would testify before
the Sanhedrin, the religious court in Jerusalem, that they had seen the new moon.
Messengers were dispatched to get out the word, and smoke signals were sent
across hilltops to reach far-flung Jewish communities. That way, wherever Jews
lived, they would know the date, and they could celebrate holidays on the correct
day.
However, then as always, the Jews had enemies; and with adversaries came
mischief. They sent smoke signals on days the Sanhedrin had not decreed. While
Jews in the Land of Israel could be reached by messengers who would reliably
convey the announcement of the new moon, those living farther away were
confused by the dueling smoke signals. They could take solace, though, in
knowing that they could never be more than one day off. Therefore, to play it safe,
Jews outside of Israel celebrated an extra day of each holiday, knowing that one
would be the correct day.
Many centuries have passed since the rabbis established a fixed calendar.
Wherever we live, we know the datenot only on the Gregorian calendar, but also
on the Jewish calendar. We do not await the declaration of the new moon by the
no-longer-extant Sanhedrin, and Google can tell us when Passover will endnot
only in 2021, but in 2051 as well.
Except, of course, that Google can’t solve the fundamental question about
when Passover ends: Is it a seven-day festival or eight? When our sages
concretized the calendar, they debated the extra day of holidays. Ultimately, they
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Conservative and Reform Judaism: Similarities and Differences Shabbat and Yom Sh’vi’i shel Pesach 5781 April 2, 2021 Rabbi Barry H. Block When does Passover end? The answer is not as simple as most people imagine it should be. The Torah decrees a seven-day festival. By that count, Passover ends tomorrow evening. However, many observant Jews outside of Israel will continue abstaining from unleavened foods until Sunday night. The explanation is more complicated even than the answer. The problem starts with the fact that the Jewish calendar is both lunar and solar: Each month begins on the new moon, and each year is roughly a solar year. Just as the Earth’s rotation around the sun takes between 365 and 366 days, the moon needs between 28 and 29 days to encircle the Earth. Two millennia ago, the calendar was fluid. Each new month began when witnesses would testify before the Sanhedrin, the religious court in Jerusalem, that they had seen the new moon. Messengers were dispatched to get out the word, and smoke signals were sent across hilltops to reach far-flung Jewish communities. That way, wherever Jews lived, they would know the date, and they could celebrate holidays on the correct day. However, then as always, the Jews had enemies; and with adversaries came mischief. They sent smoke signals on days the Sanhedrin had not decreed. While Jews in the Land of Israel could be reached by messengers who would reliably convey the announcement of the new moon, those living farther away were confused by the dueling smoke signals. They could take solace, though, in knowing that they could never be more than one day off. Therefore, to play it safe, Jews outside of Israel celebrated an extra day of each holiday, knowing that one would be the correct day. Many centuries have passed since the rabbis established a fixed calendar. Wherever we live, we know the date—not only on the Gregorian calendar, but also on the Jewish calendar. We do not await the declaration of the new moon by the no-longer-extant Sanhedrin, and Google can tell us when Passover will end—not only in 2021, but in 2051 as well. Except, of course, that Google can’t solve the fundamental question about when Passover ends: Is it a seven-day festival or eight? When our sages concretized the calendar, they debated the extra day of holidays. Ultimately, they

decided that the tradition of Jews outside Israel celebrating an additional day was so strong that it had gained the force of law. Our Reform forebears, rational to a fault, could not justify the extra holy day, now that we know when each month begins. Therefore, like all Jews in Israel, diaspora Reform Jews observe seven days of Passover; Conservative and Orthodox Jews outside Israel, eight. More than a century ago, Reform and Conservative leaders attempted to adopt a shared calendar for American Judaism. Conservative leaders offered one day of each holiday—and, in the case of Passover, seven days, not eight—except that Rosh Hashanah would be celebrated for two days. Reform leaders could not abide two days of Rosh Hashanah, so the deal was off, and we therefore have separate calendars. The extra day of each holiday is an example of what separates Conservative and Reform Judaism. On the surface, observant Conservative Jews seem to practice Judaism more like progressive Orthodox Jews than like Reform Jews. Dietary laws and Shabbat prohibitions of work, for example, are widely observed, and not only by rabbis. Another important distinction is that Conservative rabbis are permitted to officiate at weddings only if both partners are Jewish, whereas few Reform rabbis observe such a restriction these days. Beneath the surface, though, and in some ways that are of the utmost importance, much more unites Conservative and Reform Judaism than separates us. Both branches of Judaism embrace modernity, and both have processes for establishing new practices that depart from the ways of our ancient and medieval predecessors. In Conservative Judaism, the Rabbinical Assembly’s Committee on Jewish Law and Standards applies that movement’s philosophy: The Torah was given by God to Moses at Sinai, together with its interpretation, including God’s intention that Jewish law and practice develop over time. The best-known example is the full equality of women in Conservative Judaism, just as in Reform Judaism. Conservative congregations may be stricter than we are about requiring a minyan of at least ten Jewish adults to conduct certain rituals; but more importantly, like us, they count women in that minyan alongside men. Conservative Jewish women are rabbis and are empowered to conduct all the rituals of Jewish worship. Last month, Israel’s Supreme Court ruled that the Jewish State’s Interior Ministry must recognize conversions solemnized in Israel by Conservative and