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Lifecycle Events/RitualsThe following information on lifecycle events and rituals was prepared by the Bureau of Jewish Education. None of the community resources listed within are endorsed by the Bureau of Jewish Education. Birth When a child is born, parents choose a name, which is inscribed on the birth certificate. They also choose a Hebrew name but do not give it officially until the brit milah or simchat bat. In Jewish families of European origin (Ashkenazic), a child usually is named after a deceased relative. In families of Mediterranean origin (Sephardic), a child is usually named after a living relative the parents wish to honor. Brit Milah Circumcision Circumcision, or brit milah, is performed to symbolize the covenant between God and Israel. A healthy baby boy is circumcised on the eighth day of life. The ceremony includes giving the child his Hebrew name. Traditionally, circumcision is done by a mohel (a person ritually trained to perform circumcisions). When done by a physician who is not a mohel, circumcision may not meet the requirements of Jewish law. Each of the physicians listed here has been ritually trained as a mohel. Paul M. Block, M.D., FACS Canyon State Urology 5750 W. Thunderbird Road, Suite B200 Glendale, AZ 85306; 602-375-1700 Richard Dobrusin, D.O. Mesa Family Medical Center 1345 E. McKellips Road, Suite 106 Mesa, AZ 85203; 480-833-1800 Robert S. Lipson, M.D. Scottsdale Urologic Surgeons 7301 E. Second St., Suite 308 Scottsdale, AZ 85251 480-949-1212 Alan B. Singer, M.D. Camelback Pediatrics 4350 E. Camelback Road, Suite G-100 Phoenix, AZ 85018; 602-840-3120 The person listed below has been ritually trained as a mohel. Rabbi Yossie Semel 6804 N. 13th Place Phoenix, AZ 85014 602-326-3885 Simchat Bat Ceremony on the birth of a girl The birth of a baby girl traditionally is marked in the synagogue, when her parents are called to the Torah on the Sabbath to give the newborn girl her Hebrew name. Baby-naming ceremonies are held at home or in a synagogue. There is a growing liturgy of rituals surrounding the simchat bat. Pidyon Ha-Ben Redemption of first born The pidyon ha-ben ceremony takes place on the 30th day after the birth of a first-born son. The tradition is based on the biblical understanding that first-born sons were dedicated to serve God in the temple. In order to redeem them from that obligation, five shekels were exchanged with the temple priests, who then served in the temple instead of the first-born. The ceremony today involves a symbolic exchange of five silver coins with a descendant of the Kohen family of temple priests. The coins then may be donated to a Jewish charity. Bar/Bat Mitzvah At age 13 for a boy, and 12 or 13 for a girl, a child reaches adulthood and becomes a bar or bat mitzvah, a son or daughter of the commandments. The ceremony is a public declaration of the child's acceptance of the obligations to fully observe the commandments and to participate in the Jewish community. This adult status occurs automatically whether or not a ceremony takes place. When there is a ceremony, it generally is celebrated in the synagogue. The child is called upon to recite the Torah blessings and to read a Torah portion. Friends and family attend the service and generally celebrate afterward with a festive meal. Although most ceremonies occur on Saturdays, they also can take place on Monday, Thursday or on holidays - the other days when Torah is read publicly in the synagogue. Though in the past girls were not called to the Torah, today, in most Conservative, Reform and Renewal synagogues, the ceremonies are the same regardless of gender. The tradition originated with the Reconstructionist movement. In some contemporary Orthodox congregations, the bat mitzvah is marked by a festive meal during which the young woman presents a Torah lesson. For adults who missed the opportunity to have a bar or bat mitzvah, there are study programs available throughout the community. Confirmation For Reform and some Conservative Jews, the confirmation year, 10th or 11th grade, represents a special time of celebration and commitment. Typically, the year includes study and meetings with the rabbi, culminating in a special service, often during Shavuot, because that holiday commemorates the receiving of the Torah by the Jewish people. Conversion Conversion to Judaism is a path that requires both personal commitment and an extended period of study. Most rabbis are available to counsel and/or teach potential converts. Because programs and procedures vary, anyone thinking of converting should contact a rabbi and evaluate the programs offered. Marriage Judaism views marriage as a sacred act, essential not only for procreation but also for self-fulfillment. Historically, according to the Talmud, marriage was established in three ways: 1) with money, 2) through a written document presented by the groom to the bride, and 3) through sexual relations. The present-day wedding ceremony incorporates all three symbolically. The presentation of a ring takes the place of exchanging money. The ketubah (marriage contract) is equivalent to the earlier written documents. Among Orthodox and some Conservative Jews, the third custom is represented symbolically by yihud (seclusion) - immediately after the ceremony the couple retire to a private room. The marriage takes place under a chuppah (marriage canopy), symbolizing the home that the couple will make together as well as God's presence. The chuppah may be a highly decorated fabric canopy or a simple tallit (prayer shawl), supported by four poles. The main elements of the ceremony are: 1) Kiddush erusin (sanctification of betrothal), 2) betrothal blessing, 3) presentation of the ring, 4) reading of the ketubah and its presentation to the bride, 5) recitation of sheva brachot (seven marriage blessings), 6) nissuin (drinking of the wine to sanctify the marriage) and 7) breaking the glass (to remember the destruction of the temple in Jerusalem even at joyous occasions). Additional traditions that may occur in a wedding ceremony are the bedeken, in which the groom places the veil over his bride's face; encircling of the groom by the bride; recitation of a portion of Psalm 118 and a sermon by the officiant. Rejoicing continues during a festive meal. No weddings occur between Passover and Shavuot because they are days of mourning. Mikvah Mikvah is a ritual bath of fresh "living" water used for spiritual purification. For observant Jews, married life involves laws of Taharat Ha-Mishpacha (family purity), requiring the wife's monthly immersion in a mikvah after menstruation, before reuniting with her husband. The mikvah is used today by some brides and grooms before their wedding, for purification before the High Holidays and to renew or establish a deep commitment to Judaism. Converts to Judaism traditionally go to the mikvah as part of the birth of a new Jewish soul. New pots and dishes may be taken to the mikvah before they are used in a Jewish home. Mikvah Chaya Mushka Chabad of Arizona 2110 E. Lincoln Drive Phoenix, AZ 85016 602-944-2753 Contact: Tziporah Levertov A mikvah for all Jewish women, regardless of affiliation. Run by volunteers. Offers speakers on the subject of mikvah (family purity). Jill and Jay Stein Family Community Mikvah Congregation Beth Israel 10460 N. 56th St. Scottsdale, AZ 85253 480-951-0323, Fax: 480-951-7150 cbiaz.org Rabbi Stephen Kahn Rabbi Rony Keller A certified kosher mikvah open to the Jewish community regardless of denomination or movement. Chanukat Habayit Dedicating a home Within 30 days of moving into a new house or apartment, mezuzot must be put up. (In Israel this is done immediately.) A mezuzah is a small container that holds a handwritten scroll of parchment with Deuteronomy 6:4-9 and 11:13-21 on the front and the word Shaddai (Almighty) on the back. These verses remind the residents and visitors of the home of God as they pass through the door. A mezuzah is placed on every door except the bathroom, on the upper third of the doorpost, on the right side as one enters the room. Divorce According to Jewish law, a couple is considered legally married, even after a civil divorce, until the wife obtains a get (religious divorce document) from the husband. Reform Judaism generally does not require a get, but Conservative and Orthodox Jews consider remarriage without a get to be adultery. Israeli law requires a get before remarriage. A Jewish divorce does not require establishment of fault. There must instead be mutual agreement to dissolution of the marriage and the written document (get) of dissolution handed to the wife. Death The Jewish traditions related to death and mourning are intended to recognize death as a part of life. The traditions of preparing the body, sitting Shiva (a seven-day period of mourning immediately after a funeral), saying Kaddish (prayer for the dead), and observing Yahrzeit (anniversary of a death) all guide Jews through a difficult period. These familiar customs and rituals provide for mourning, grief and re-emphasizing the true nature of life. The body of the deceased is treated with respect, ritually washed, wrapped in a plain white shroud and placed in a plain pine coffin before burial. During Shiva, the departed is remembered with tears and reverence. Mourning is restricted to a maximum period of one year. The Kaddish prayer is said by the mourners for this period of time, on the anniversary of the death and at Yizkor services in the synagogue. A Yahrzeit candle is lit for the seven days of mourning as well as on the anniversary of the death and at Yizkor services (held on Yom Kippur, Sukkot, Passover and Shavuot). Chevra Kadisha of Northern Arizona, Inc. President: Rabbi Nina Perlmutter, (928) 777-8172 A nonprofit organization that provides services for Jewish families facing death and dying issues. Offers educational programs and resources about Jewish traditions and attitudes toward these concerns. 0501
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