Dec 25, 2012

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Dec 1, 2012

Hard at Work in the Jobless Future

Hard at Work in the Jobless Future

By James H. Lee

Jobs are disappearing, but there’s still a future for work. An investment manager looks at how automation and information technology are changing the economic landscape and forcing workers to forge new career paths beyond outdated ideas about permanent employment.

Futurists have long been following the impacts of automation on jobs—not just in manufacturing, but also increasingly in white-collar work. Those in financial services, for example, are being lost to software algorithms, and intelligent computers.*
Terms used for this phenomenon include “off-peopling” and “othersourcing.” As Jared Weiner of Weiner, Edrich, Brown recently observed, “Those jobs are not going to return—they can be done more efficiently and error-free by intelligent software.”
In the investment business (in which I work), we are seeing the replacement of financial analysts with quantitative analytic systems, and floor traders with trading algorithms. Mutual funds and traditional portfolio managers now compete against ETFs (exchange-traded funds), many of which offer completely automated strategies.
Industries that undergo this transformation don’t disappear, but the number of jobs that they support changes drastically. Consider the business of farming, which employed half the population in the early 1900s but now provides just 3% of all jobs. The United States is still a huge exporter of food; it is simply a far more efficient food producer now in terms of total output per farm worker.
In an ideal world, jobs would be plentiful, competitive, and pay well. Most job opportunities have two of these qualities but not all three. Medicine, law, and finance are jobs that are both competitive and pay well. Retail, hospitality, and personal services are competitive but pay low wages. Unions often ensure that jobs pay well and are plentiful, only to later find that those jobs and related industries are no longer competitive.
Since 1970, manufacturing jobs as a percentage of total employment have declined from a quarter of payrolls to less than 10%. Some of this decline is from outsourcing, some is a result of othersourcing. Those looking for a rebound in manufacturing jobs will likely be disappointed. These jobs will probably not be replaced—not in the United States and possibly not overseas, either.
This is all a part of the transition toward a postindustrial economy.
Jeff Dachis, Internet consulting legend and founder of Razorfish, coined the phrase “everything that can be digital, will be.” To the extent that the world becomes more digital, it will also become more global. To the extent that the economy remains physical, business may become more local.
The question is, what is the future of work, and what can we do about it? Here are some ideas.

The Future of Work: Emerging Trends

Work will always be about finding what other people want and need, and then creating practical solutions to fulfill those desires. Our basic assumptions about how work gets done are what’s changing. It’s less about having a fixed location and schedule and more about thoughtful and engaged activity. Increasingly, this inspiration can happen anytime, anyplace.
There is a blurring of distinctions among work, play, and professional development. The ways that we measure productivity will be less focused on time spent and more about the value of the ideas and the quality of the output. People are also going to have a much better awareness of when good work is being done.
The old model of work provided an enormous level of predictability. In previous eras, people had a sense of job security and knew how much they would earn on a monthly basis. This gave people a certain sense of confidence in their ability to maintain large amounts of debt. The consumer economy thrived on this system for more than half a century. Location-based and formal jobs will continue to exist, of course, but these will become smaller slices of the overall economy.
The new trends for the workplace have significantly less built-in certainty. We will all need to rethink, redefine, and broaden our sources of economic security. To the extent that people are developing a broader range of skills, we will also become more resilient and capable of adapting to change.
Finally, we can expect that people will redefine what they truly need in a physical sense and find better ways of fulfilling their needs. This involves sharing and making smarter use of the assets we already have. Businesses are doing the same. The outcome could be an economy that balances the needs between economic efficiency and human values.

Multitasking Careers

In Escape from Cubicle Nation (Berkley Trade, 2010), career coach Pamela Slim encourages corporate employees to start a “side hustle” to try out new business ideas. She also recommends having a side hustle as a backup plan in the event of job loss. This strategy is not just for corporate types, and Slim says that “it can also be a great backup for small business owners affected by shifting markets and slow sales.”
She says that an ideal side hustle is money-making activity that is doable, enjoyable, can generate quick cash flow, and does not require significant investment. Examples that she includes are businesses such as Web design, massage, tax preparation, photography, and personal training.
The new norm is for people to maintain and develop skill sets in multiple simultaneous careers. In this environment, the ability to learn is something of a survival skill. Education never stops, and the line between working and learning becomes increasingly blurred.
After getting her PhD in gastrointestinal medicine, Helen Samson Mullen spent years working for a pharmaceutical company—first as a medical researcher and then as an independent consultant. More recently, she has been getting certifications for her career transition as a life coach. Clinical project management is now her “side hustle” to bring in cash flow while she builds her coaching business. Meanwhile, she’s also writing a book and manages her own Web site. Even with so many things happening at once, Helen told me that “life is so much less crazy now than it was when I was consulting. I was always searching for life balance and now feel like I’m moving into harmony.” Her husband, Rob, is managing some interesting career shifts of his own, and is making a lateral move from a 22-year career in pharmaceuticals to starting his own insurance agency with State Farm.
Fixed hours, fixed location, and fixed jobs are quickly becoming a thing of the past for many industries, as opportunities become more fluid and transient. The 40-hour workweek is becoming less relevant as we see more subcontractors, temps, freelancers, and self-employed. The U.S. Government Accountability Office estimates that these “contingent workers” now make up a third of the workforce. Uncertain economics make long-term employment contracts less realistic, while improvements in communications make it easier to subcontract even complex jobs to knowledge workers who log in from airports, home offices, and coffee shops.

Results-Only Workplace Environments

Imagine an office where meetings are optional. Nobody talks about how many hours they worked last week. People have an unlimited amount of vacation and paid time off. Work is done anytime and anywhere, based entirely on individual needs and preferences. Finally, employees at all levels are encouraged to stop doing anything that is a waste of their time, their customers’ time, or the company’s time.
There is a catch: Quality work needs to be completed on schedule and within budget.
Sound like a radical utopia? These are all basic principles of the Results Only Work Environment (ROWE), as pioneered by Cali Ressler and Jody Thompson while they were human resource managers for Best Buy.
It’s “management by objective” taken to a whole new level, Ressler and Thompson write in their book, Why Work Sucks and How to Fix It (Portfolio, 2008).
Best Buy’s headquarters was one of the first offices to implement the ROWE a little over five years ago, according to Ressler and Thompson. The movement is small, but growing. The Gap Outlet, Valspar, and a number of Minneapolis-based municipal departments have implemented the strategy. Today, 10,000 employees now work in some form of ROWE.
Employees don’t even know if they are working fewer hours (they no longer count them), but firms that have adopted the practice have often shown significant improvements in productivity.
“Thanks to ROWE, people at Best Buy are happier with their lives and their work,” Ressler and Thompson write in their book. “The company has benefited, too, with increases in productivity averaging 35% and sharp decreases in voluntary turnover rates, as much as 90% in some divisions.”
Interestingly enough, the process tends to reveal workers who do not produce results, causing involuntary terminations to creep upward. ROWE managers learn how to treat their employees like responsible grown-ups. There is no time tracking or micromanagement.
“The funny thing is that once employees experience a ROWE they don’t want to work any other way,” they write. “So employees give back. They get smarter about their work because they want to make sure they get results. They know that if they can deliver results then in exchange they will get trust and control over their time.”

Co-Working

There are now more alternatives to either working at home alone or being part of a much larger office. Co-working spaces are shared work facilities where people can get together in an officelike environment while telecommuting or starting up new businesses.
“We provide space and opportunity for people that don’t have it,” Wes Garnett, founder of The coIN Loft, a co-working space in Wilmington, Delaware, told me.
Getting office space in the traditional sense can be an expensive proposition—with multiyear leases, renovation costs, monthly utilities. “For $200 [a month], you can have access to presentation facilities, a conference room, and a dedicated place to work.” And coIN Loft offers day rates for people with less-frequent space needs.
According to Garnett, more people are going to co-working spaces as “community centers for people with ideas and entrepreneurial inclinations.” He explains that co-working spaces provide a physical proximity that allows people to develop natural networks and exchange ideas on projects.
“We all know that we’re happier and more productive together, than alone” is the motto for nearby Independents Hall in Philadelphia.
Co-working visas enable people to choose from among 200 locations across the United States and in three dozen other countries.

Silicon Colleagues

Expert systems such as IBM’s Watson are now “smarter” than real people—at least on the game show Jeopardy. It was a moment in television history when Watson decimated previous human champions Ken Jennings and Brad Rutter on trivia questions, which included categories such as “Chicks Dig Me.”
IBM’s Watson is a software-based knowledge system with unusually robust voice recognition. IBM has stated that its initial markets for the technology are health care, financial services, and customer relations. In the beginning, these systems will work side-by-side with human agents, whispering in their ear to prompt them with appropriate questions and answers that they might not have considered otherwise. In the next decade, they may replace people altogether in jobs that require simple requests for information.
“It’s a way for America to get back its call centers,” futurist Garry Golden told me. He sees such expert systems reaching the workplace in the next two to three years.

Opting Out

A changing economy is causing people to rethink their priorities. In a recent survey by Ogilvy and Mather, 76% of respondents reported that they would rather spend more time with their families than make more money.
Similarly, the Associated Press has reported that less than half of all Americans say they are happy with their jobs.
Given the stresses of the modern workplace, it is not surprising that more people are simply “opting out” of the workforce. Since 1998, there has been a slight decline in the labor force participation rate—about 5% for men and 3% for women. This trend may accelerate once extensions to unemployment benefits expire. Some of these people are joining the DIY movement, and others are becoming homesteaders.
A shift back toward one-income households can happen when the costs of taxes, commuting, and child care consume a large portion of earnings. People who opt out are not considered unemployed, as they are no longer actively looking for paid work. Their focus often reflects a shift in values toward other activities, such as raising kids, volunteer work, or living simply. This type of lifestyle is often precarious and carries risks, two factors that can be mitigated through public policy that extends the social safety net to better cover informal working as well as formal employment. But this way of life also carries rewards and is becoming a more and more attractive option for millions of people.

The Future of Work, Personified

Justin Caggiano is a laid-back rock-climbing guide whom my wife and I met during our last vacation in the red canyons of Moab, Utah. He’s also been guiding rafters, climbers, and hikers for the past six years.
We watched Justin scramble up the side of a hundred-foot natural wall called The Ice Cream Parlor, a nearby climbing destination that earned its name from keeping shaded and cool in the morning despite the surrounding desert. His wiry frame allowed him to navigate the canyon cliffs and set up the safety ropes in a fraction of the time that it took us to make the same climb later that day.
Justin’s rock-climbing skills easily translated into work as an arborist during the off-season, climbing up trees and then cutting them from the top down to prevent damage to nearby buildings. Since graduating from college six years ago, he has also worked as an artisanal baker, a carpenter, and a house painter. This makes him something of a down-to-earth renaissance man.
His advice is “to be as flexible as you can—and work your tail off.”
It’s an itinerant lifestyle for Justin, who frequently changes his location based on the season, work, and nearby climbing opportunities. Rather than committing to a single employer, he pieces together jobs wherever he can find them. His easygoing personality enables him to connect with people and find new opportunities when they become available.
In the winter, he planned to stay with a friend who is building a house, trading help with carpentry and wiring in exchange for free rent. He’s been living on a shoestring for a while now, putting away money every year. Longer term, he’d like to develop all of the skills that he needs to build his own home and then pay for land and materials entirely with savings from his bank account. He plans to grow fruit trees and become somewhat self-sufficient. After that time, he says, “I’ll work when I’m needed, and live the debt-free, low-cost lifestyle when I’m older.”
Our concept of work is getting reworked. A career used to be a ladder of opportunities within a single company. For the postwar generation, the concept of “lifetime employment” was a realistic expectation. My father worked for 40 years at DuPont as a research scientist and spent almost all of that time at a sprawling complex called the Experimental Station. Most of my friends’ parents had similar careers. Over time, they were gradually promoted and moved up the corporate ladder. At best, it was a steady progression. At worst, they found their careers stuck in neutral.
The baby boomers had a somewhat different career trajectory. They still managed to have a single career, but it more closely resembled a lattice than a ladder. After working for an employer for five to 10 years, they might find a better opportunity elsewhere and continue their climb. The successful ones cultivated networks at related businesses and continually found better opportunities for themselves.
The career path for younger generations more closely resembles a patchwork quilt, as people attempt to stitch together multiple jobs into something that is flexible and works for them. In today’s environment, they sometimes can’t find a single job that is big enough to cover all of their expenses, so, like Justin, they find themselves working multiple jobs simultaneously. Some of these jobs might match and be complementary to existing skills, while others may be completely unrelated.
The future of work is less secure and less stable than it was. For many of us, our notions of employment were formed by the labor environment of the later twentieth century. But the reality of jobless working may be more in line with our values. If we can build support systems to benefit workers, wherever they are and whether they be formally employed or not, then we may be able to view the changes sweeping across society as opportunities to return to a fuller, more genuine, and more honest way of life.
Justin’s lesson is applicable to all of us; there’s a difference between earning a living and making a life.

Read more

James H. Lee is an investment manager in Wilmington, Delaware, and a blogger for THE FUTURIST magazine

Oct 12, 2012

The Book of Psalms - Le Livre de Psaumes Tehilim


[gallery][caption id="attachment_1171" align="aligncenter" width="226"]Book of Psalms Book of Psalms[/caption]

Le Livre des Psaumes

Le Livre des Psaumes est écrit comme une collection de chants religieux qui sont traditionnellement considérées comme ayant été écrit par le roi David. Beaucoup de Juifs portent livre de Psaumes pendentifs autour du cou comme une vertu pour la bénédiction et la protection. Des versions miniatures du livre des Psaumes ou célèbres psaumes de ce texte sacré décorer de nombreux accessoires bijoux juifs. L'un des meilleurs psaumes récités à connu mariages juifs inclut le vœu infâme:. "Si je t'oublie, Jérusalem, que ma main droite se dessèche» (137,5-7) Deux mille ans plus tôt, la première vague de juifs expatriés ont ce vœu qui promet de garder éternellement Jérusalem au cœur.

The Book of Psalms

The Book of Psalms is written as a collection of religious songs that are traditionally believed to have been written by King David. Many Jewish people wear book of Psalms pendants around their neck as a virtue for blessing and protection. Miniature versions of the book of Psalms or famous psalms from this sacred text decorate many Jewish jewelry accessories. One of the best known psalms recited at Jewish weddings includes the infamous vow : "If I forget thee, O Jerusalem, let my right hand wither” (137,5-7). Two thousands years ago, the first wave of expatriates Jews took this vow which promises to eternally keep Jerusalem at heart. Book of psalms verses

Oct 4, 2012

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Jul 10, 2012

Jun 19, 2012

איתי פלר | במאי, צלם ועורך וידאו

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May 6, 2012

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Apr 27, 2012

04-26-2012 - , Happy Israel Independence Day!

Bluenoemi Israel Independence Day Newsletter


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Happy Birthday Israel!

Bluenoemi wishes you: 

Happy Israel Independence  Day!

 


Newsletter #10  -  24  April  2012

 
Today:
  • Happy Israel Independence Day!
  • Bluenoemi's Happy Birthday coupon "israel"
  • About the Independence Day
  • Israel Independence Day Customs
  • Israel Facts
  • Israel Achievements
  • The story of the Jewish people and the story of Israel
  • Songs and Movies from Israel

Happy Israel Independence Day!

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About the Independence Day

Israel national holiday, marks Israel's Declaration of Independence with the end of the British Mandate.

It is the only full holiday in the calendar decreed by law without a tradition of hundreds or thousands of years.

Independence Day is on the fifth day of the Jewish month of Iyar (from the end of April till mid-May), the day in which David Ben-Gurion, the state's first prime minister, declared the country's independence in 1948.

It was declared a full holiday in a law enacted in the Knesset in 1949. Over the years various traditions evolved to celebrate the holiday, and it is now marked by family picnics in scenic spots all over the country..

Independence Day celebrations begin on the evening of the fifth of Iyar with the end of Yom Hazikaron, the Remembrance Day for the Fallen of Israel's Wars, with special ceremonies marking the transition from mourning to celebration.

The main ceremony is held in Har (Mount) Herzl in Jerusalem.

During Independence Day, the World Bible Quiz is held in Jerusalem and the prestigious Israel Prizes are distributed to the year's winners in a special ceremony.

Most businesses are closed on Independence Day, but cafes restaurants and other places of entertainment are open because it is not a religious holiday.

ISRAEL INDEPENDENCE DAY CUSTOMS

Flags - Many Israelis fly flags from their houses, porches or cars, often with colorful decorations

Entertainment Stages - Because of Independence Day's profoundly secular nature, a tradition of evolved of free entertainment by performers, dancers and comics on stages set up in the center of cities and other communities on the eve of Independence Day.

The shows are often accompanied by fireworks.

The main streets of towns and cities are usually packed with people.

Visits the IDF camps - Many of the army's camps are open to the public on Independence Day, offering Israelis a chances to see arms, navy ships, tanks and aircraft.

Israeli Movies - Local channels devote all of their programming to the holiday and often screen old Israeli movies which have become cult items.
 
 
 
 
 

Read About Israel main achievements in Education, Agriculture, Technology, Communications, Hi-Tech and much more at Israel achievements


The History of the Jewish People and the story of Israel - Quote from Charles Krauthammer - The Weekly Standard

"Israel is the very embodiment of Jewish continuity: It is the only nation on earth that inhabits the same land, bears the same name, speaks the same language, and worships the same God that it did 3,000 years ago. You dig the soil and you find pottery from Davidic times, coins from Bar Kokhba, and 2,000-year-old scrolls written in a script remarkably like the one that today advertises ice cream at the corner candy store."

The people of Israel (also called the "Jewish People") trace their origin to Abraham, who established the belief that there is only one God, the creator of the universe (see Torah). Abraham, his son Yitshak (Isaac), and grandson Jacob (Israel), are referred to as the patriarchs of the Israelites. All three patriarchs lived in the Land of Canaan, that later came to be known as the Land of Israel. They and their wives are buried in the Ma'arat HaMachpela, the Tomb of the Patriarchs, in Hebron (Genesis Chapter 23).

The name Israel derives from the name given to Jacob (Genesis 32:29). His 12 sons were the kernels of 12 tribes that later developed into the Jewish nation. The name Jew derives from Yehuda (Judah) one of the 12 sons of Jacob (Reuben, Shimon, Levi, Yehuda, Dan, Naphtali, Gad, Asher, Yisachar, Zevulun, Yosef, Binyamin)(Exodus 1:1). So, the names Israel, Israeli or Jewish refer to people of the same origin.

The descendants of Abraham crystallized into a nation at about 1300 BCE after their Exodus from Egypt under the leadership of Moses (Moshe in Hebrew). Soon after the Exodus, Moses transmitted to the people of this new emerging nation, the Torah, and the Ten Commandments (Exodus Chapter 20). After 40 years in the Sinai desert, Moses led them to the Land of Israel, that is cited in The Bible as the land promised by G-d to the descendants of the patriarchs, Abraham, Isaac and Jacob (Genesis 17:8).

The people of modern day Israel share the same language and culture shaped by the Jewish heritage and religion passed through generations starting with the founding father Abraham (ca. 1800 BCE). Thus, Jews have had continuous presence in the land of Israel for the past 3,300 years.

The rule of Israelites in the land of Israel starts with the conquests of Joshua (ca. 1250 BCE). The period from 1000-587 BCE is known as the "Period of the Kings". The most noteworthy kings were King David (1010-970 BCE), who made Jerusalem the Capital of Israel, and his son Solomon (Shlomo, 970-931 BCE), who built the first Temple in Jerusalem as prescribed in the Tanach (Old Testament).

In 587 BCE, Babylonian Nebuchadnezzar's army captured Jerusalem, destroyed the Temple, and exiled the Jews to Babylon (modern day Iraq).

The year 587 BCE marks a turning point in the history of the region. From this year onwards, the region was ruled or controlled by a succession of superpower empires of the time in the following order: Babylonian, Persian, Greek Hellenistic, Roman and Byzantine Empires, Islamic and Christian crusaders, Ottoman Empire, and the British Empire.
 
Foreign Empires that ruled in Israel
Period Empire Major Events
587 BCE Babylonian Destruction of the first Temple.
538-333 BCE Persian Return of the exiled Jews from Babylon and construction of the second Temple (520-515 BCE).
333-63 BCE Hellenistic Conquest of the region by the army of Alexander the Great (333 BCE). The Greeks generally allowed the Jews to run their state. But, during the rule of the king Antiochus IV, the Temple was desecrated. This brought about the revolt of the Maccabees, who established an independent rule. The related events are celebrated during the Hanukah holiday.
63 BCE-313 CE Roman The Roman army led by Titus conquered Jerusalem and destroyed the Second Temple at 70 CE. Jewish people were then exiled and dispersed to the Diaspora. In 132, Bar Kokhba organized a revolt against Roman rule, but was killed in a battle in Bethar in Judean Hills. Subsequently the Romans decimated the Jewish community, renamed Jerusalem as Aelia Capitolina and Judea as Palaestina to obliterate Jewish identification with the Land of Israel (the word Palestine, and the Arabic word Filastin originate from this Latin name).

The remaining Jewish community moved to northern towns in the Galilee. Around 200 CE the Sanhedrin was moved to Tsippori (Zippori, Sepphoris). The Head of Sanhedrin, Rabbi Yehuda HaNassi (Judah the Prince), compiled the Jewish oral law, Mishna.
313-636 Byzantine
636-1099 Arab Dome of the Rock was built by Caliph Abd el-Malik on the grounds of the destroyed Jewish Temple.
1099-1291 Crusaders The crusaders came from Europe to capture the Holy Land following an appeal by Pope Urban II, and massacred the non-Christian population. Later Jewish community in Jerusalem expanded by immigration of Jews from Europe.
1291-1516 Mamluk
1516-1918 Ottoman During the reign of Sultan Suleiman the Magnificent (1520-1566) the walls of the Old City of Jerusalem were rebuilt. Population of the Jewish community in Jerusalem increased.
1917-1948 British Great Britain recognized the rights of the Jewish people to establish a "national home in Palestine". Yet they greatly curtailed entry of Jewish refugees into Israel even after World War II. They split Palestine mandate into an Arab state which has become the modern day Jordan, and Israel.

After the exile by the Romans at 70 CE, the Jewish people migrated to Europe and North Africa. In the Diaspora (scattered outside of the Land of Israel), they established rich cultural and economic lives, and contributed greatly to the societies where they lived. Yet, they continued their national culture and prayed to return to Israel through centuries. In the first half of the 20th century there were major waves of immigration of Jews back to Israel from Arab countries and from Europe. During the British rule in Palestine, the Jewish people were subject to great violence and massacres directed by Arab civilians or forces of the neighboring Arab states. During World War II, the Nazi regime in Germany decimated about 6 million Jews creating the great tragedy of The Holocaust.

In 1948, Jewish Community in Israel under the leadership of David Ben-Gurion reestablished sovereignty over their ancient homeland. Declaration of independence of the modern State of Israel was announced on the day that the last British forces left Israel (May 14, 1948).

 
Early Israeli posters


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Apr 9, 2012

Passover - Easter - Pessach - Spring

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Happy Passover!











Newsletter #9  -  4 April  2012


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1. Happy Pessach - Happy Passover

Passover

One of the Three Pilgrim Festivals, Celebrates the Exodus, the freedom from slavery of the Children of Israel from ancient Egypt that followed the Ten Plagues
Celebrations of Passover
In Jewish practice, one or two festive Seder meals - first two nights; in the times of the Temple in Jerusalem, the Korban Pesach





Passover is a Jewish and Samaritan holy day and festival commemorating the Hebrews' escape from enslavement in Egypt.


Passover begins on the 15th day of the month of Nisan (equivalent to March and April in Gregorian calendar), the first month of the Hebrew calendar's festival year according to the Hebrew Bible.


In the narrative of the Exodus, the Bible tells that G-D inflicted ten plagues upon the Egyptians before Pharaoh would release his Hebrew slaves, with the tenth plague being the killing of all of the firstborn, from the Pharaoh's son to the firstborn of the dungeon captive, to the firstborn of cattle.


The Hebrews were instructed to mark the doorposts of their homes with the blood of a spring lamb and, upon seeing this, the spirit of the Lord passed over these homes, hence the term "passover".


When Pharaoh freed the Hebrews, it is said that they left in such a hurry that they could not wait for bread to rise. In commemoration, for the duration of Passover, no leavened bread is eaten, for which reason it is called "The Festival of the Unleavened Bread".


Matza

Matza - (unleavened bread) is the primary symbol of the holiday. This bread that is flat and unrisen is called matzo.

Together with Shavuot ("Pentecost") and Sukkot ("Tabernacles"), Passover is one of the three pilgrimage festivals  during which the entire Jewish populace historically made a pilgrimage to the Temple in Jerusalem. Samaritans still make this pilgrimage to Mount Gerizim, but only men participate in public worship.

Passover begins on the 15th day of the month of Nisan, which corresponds to the full moon of Nisan, the first month of the Hebrew calendar, in accordance with the Hebrew Bible.




Spring

Passover is a spring festival, so the 14th day of Nisan begins on the night of a full moon after the vernal equinox. To ensure that Passover did not start before spring, the tradition in ancient Israel held that the first day of Nisan would not start until the barley is ripe, being the test for the onset of spring.


In Israel, Passover is the seven-day holiday of the Feast of Unleavened Bread, with the first and last days observed as legal holidays and as holy days involving abstention from work, special prayer services, and holiday meals; the intervening days are known as Chol HaMoed ("festival days").





Origins of the festival -  The Exodus
Passover is a biblically mandated holiday, indicating that it was already old and traditional by the time of the redaction of the Pentateuch.


In the first month, on the fourteenth day of the month between the two evenings is the LORD'S Passover. And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD; seven days ye shall eat unleavened bread. In the first day ye shall have a holy convocation; ye shall do no manner of servile work. And ye shall bring an offering made by fire unto the LORD seven days; in the seventh day is a holy convocation; ye shall do no manner of servile work. (Leviticus 23:5)

The biblical regulations for the observance of the festival require that all leavening be disposed of before the beginning of the 15th of Nisan.

The Biblical commandments concerning the Passover (and the Feast of Unleavened Bread) stress the importance of remembering:

And thou shalt remember that thou wast a bondman in Egypt; and thou shalt observe and do these statutes." (Deuteronomy 16:12)

Exodus 12:14 commands, in reference to God's sparing of the firstborn from the Tenth Plague.

And this day shall be unto you for a memorial, and ye shall keep it a feast to the LORD; throughout your generations ye shall keep it a feast by an ordinance for ever.


Exodus 13:3 repeats the command to remember:

Remember this day, in which you came out of Egypt, out of the house of bondage, for by strength the hand of the LORD brought you


Origin of the name


The verb "passach"  is first mentioned in the Torah account of the Exodus from Egypt (Exodus 12:23), and there is some debate about its exact meaning: the commonly held assumption that it means "He passed over", in reference to God "passing over" the houses of the Hebrews during the final of the Ten Plagues of Egypt, stems from the translation provided in the Septuagint  in Exodus 12:23, and in Exodus 12:27).






Judging from other instances of the verb, and instances of parallelism, a more faithful translation may be "he hovered over, guarding." Indeed, this is the image used by Isaiah by his use of this verb in Isaiah. 31:5: "As birds hovering, so will the Lord of hosts protect Jerusalem; He will deliver it as He protecteth it, He will rescue it as He passeth over"





  • The term Pesach  may also refer to the lamb or kid which was designated as the Passover sacrifice (called the Korban Pesach in Hebrew). Four days before the Exodus, the Hebrews were commanded to set aside a lamb.(Exodus 12:3) and inspect it daily for blemishes. During the day on the 14th of Nisan, they were to slaughter the animal and use its blood to mark their lintels and door posts. Up until midnight on the 15th of Nisan, they were to consume the lamb. Each family (or group of families) gathered together to eat a meal that included the meat of the Korban Pesach while the Tenth Plague ravaged Egypt.


    In subsequent years, during the existence of the Tabernacle and later the Temple in Jerusalem, the Korban Pesach was eaten during the Passover Seder on the 15th of Nisan. However, following the destruction of the Temple, no sacrifices may be offered or eaten. The Seder Korban Pesach, a set of scriptural and Rabbinic passages dealing with the Passover sacrifice, is customarily recited during or after the Mincha (afternoon prayer) service on the 14th on Nisan. The story of the Korban Pesach is also retold at the Passover Seder,meaning order, and the symbolic food which represents it on the Seder Plate is usually a roasted lamb shankbone, chicken wing, or chicken neck.


    Historically, these terms have been used interchangeably: "Now the Feast of Unleavened Bread, which is called the Passover, was approaching." (Luke 22:1)


    However, at least from the first century, it was commonly held among Pharisees, that the Feast of Unleavened Bread started the day following the Passover feast, and lasted seven days:

    "The feast of unleavened bread succeeds that of the passover, and falls on the fifteenth day of the month, and continues seven days, wherein they feed on unleavened bread; But on the second day of unleavened bread, which is the sixteenth day of the month, they first "partake of the fruits of the earth, for before that day they do not touch them, (Antiquities of the Jews Book 3, Chapter 10, Section 5)."





  • Chametz

    Chametz  refers either to a grain product that is already fermented (e.g. yeast breads, certain types of cake, and most alcoholic beverages), or to a substance that can cause fermentation (e.g. yeast, sourdough or high fructose corn syrup). The consumption of chametz is forbidden during Passover in most Jewish traditions. According to Halakha, the ownership of chametz is also proscribed.


    The specific definition of chametz varies among religious and ethno-cultural traditions. In Ashkenazic and certain Sephardic applications of Jewish Law, chametz does not include baking soda, baking powder or like products. Although these are leavening agents, they leaven by chemical reaction whereas the prohibition against chametz is understood to apply only to fermentation. Thus, bagels, waffles and pancakes made with baking soda and matzo meal are considered permissible, while bagels made with yeast, sourdough pancakes and waffles, and the like, are prohibited. Karaite Jews and many non-Ashkenazic Jewish traditions do not observe a distinction between chemical leavening and leavening by fermentation.



    Observant Jews typically spend the weeks before Passover in a flurry of thorough housecleaning, to remove every morsel of chametz from every part of the home. Jewish law requires the elimination of olive-sized or larger quantities of leavening from one's possession, but most housekeeping goes beyond this. Even the cracks of kitchen counters are thoroughly scrubbed, for example, to remove any traces of flour and yeast, however small. Any item or implement that has handled chametz is generally put away and not used during Passover.






    Passover dishes

    Due to the Torah injunction not to eat chametz during Passover, observant families typically own complete sets of serving dishes, glassware and silverware which have never come into contact with chametz, for use only during Passover. Under certain circumstances, some chametz utensils can be immersed in boiling water (hagalat keilim) to purge them of any traces of chametz that may have accumulated during the year. Many Sephardic families thoroughly wash their year-round glassware and then use it for Passover, as the Sephardic position is that glass does not absorb enough traces of food to present a problem. Similarly, ovens may be used for Passover either by setting the self-cleaning function to the highest degree for a certain period of time, or by applying a blow torch to the interior until the oven glows red hot (a process called libun gamur).


    The main symbol of the Passover holiday is matzo, or unleavened bread. This is a type of flatbread made solely from flour and water which is continually worked from mixing through baking, so that it is not allowed to rise. Matzo may be made by machine or by hand; the latter type of matzo, called shmura matzo ("watched" or "guarded" matzo), is the bread of preference for the Passover Seder in Orthodox Jewish communities.


    The Torah contains a Divine commandment to eat matzo on the first night of Passover and to eat only unleavened bread (i.e., matzo) during the entire week of Passover. Accordingly, the eating of matzo figures prominently in the Passover Seder. There are several explanations for this.





    The Torah says that it is because the Hebrews left Egypt with such haste that there was no time to allow baked bread to rise; thus, flat bread, matzo, is a reminder of the rapid departure of the Exodus.  Other scholars teach that in the time of the Exodus, matzo was commonly baked for the purpose of traveling because it preserved well and was light to carry (making it similar to hardtack), suggesting that matzo was baked intentionally for the long journey ahead.


    Matzo has also been called Lechem Oni (Hebrew: "poor man's bread"). There is an attendant explanation that matzo serves as a symbol to remind Jews what it is like to be a poor slave and to promote humility, appreciate freedom, and avoid the inflated ego symbolized by leavened bread.


    It is traditional for Jewish families to gather on the first night of Passover (first two nights in communities outside the land of Israel) for a special dinner called a seder (ס×"ר--derived from the Hebrew word for "order", referring to the very specific order of the ritual). The table is set with the finest china and silverware to reflect the importance of the meal. During this meal, 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 seder is replete with questions, answers, and unusual practices (e.g. the recital of Kiddush which is not immediately followed by the blessing over bread, which is the traditional procedure for all other holiday meals) to arouse the interest and curiosity of the children at the table. The children are also rewarded with nuts and candies when they ask questions and participate in the discussion of the Exodus and its aftermath. Likewise, they are encouraged to search for the afikoman, the piece of matzo which is the last thing eaten at the seder. Audience participation and interaction is the rule, and many families' seders last long into the night with animated discussions and much singing. The seder concludes with additional songs of praise and faith printed in the Haggadah, including Chad Gadya ("One Kid Goat").



  • Maror

    Maror, one disallowed type and two acceptable kinds (L to R): "chrein" (Yiddish)- grated horseradish with cooked beets and sugar, not acceptable maror due to its sweetness; romaine lettuce; and whole horseradish root, often served grated.


    A commandment to eat Maror, bitter herbs (typically, horseradish, romaine lettuce, or green onions), together with matzo and the Passover sacrifice Exodus 12:8. In the absence of the Temple, Jews cannot bring the Passover sacrifice. This commandment is fulfilled today by the eating of Maror both by itself and together with matzo in a Koreich-sandwich during the Passover seder.


    Recounting the Exodus


    On the first night of Passover (first two nights in communities outside Israel), a Jew is required to recount the story of the Exodus from Egypt. This commandment is performed during the Passover seder.


    Four cups of wine


    There is a Rabbinic requirement that four cups of wine are to be drunk during the seder. This applies to both men and women. The Mishnah says (Pes. 10:1) that even the poorest man in Israel has an obligation to drink. Each cup is connected to a different part of the seder: the first cup is for Kiddush, the second cup is connected with the recounting of the Exodus, the drinking of the third cup concludes Birkat Hamazon and the fourth cup is associated with Hallel.

    Children in Passover

    The four questions


    Children have a very important role in the Passover seder. Traditionally the youngest child is prompted to ask questions about the Passover seder, beginning with the words, Mah Nishtana HaLeila HaZeh (Why is this night different from all other nights?). The questions encourage the gathering to discuss the significance of the symbols in the meal. The questions asked by the child are:


    Why is this night different from all other nights?

    On all other nights, we eat either unleavened or leavened bread, but tonight we eat only unleavened bread?

    On all other nights, we eat all kinds of vegetables, but tonight, we eat only bitter herbs?

    On all other nights, we do not dip [our food] even once, but tonight we dip twice?

    On all other nights, we eat either sitting or reclining, but tonight we only recline?


    Often the leader of the seder and the other adults at the meal will use prompted responses from the Haggadah, which states, "The more one talks about the Exodus from Egypt, the more praiseworthy he is." Many readings, prayers, and stories are used to recount the story of the Exodus. Many households add their own commentary and interpretation and often the story of the Jews is related to the theme of liberation and its implications worldwide.

    Afikoman


    The afikoman -- an integral part of the Seder itself -- is used to engage the interest and excitement of the children at the table. During the fourth part of the Seder, called Yachatz, the leader breaks the middle piece of matzah into two. He sets aside the larger portion as the afikoman. Many families use the afikoman as a device for keeping the children awake and alert throughout the Seder proceedings by hiding the afikoman and offering a prize for its return. Alternately, the children are allowed to "steal" the afikoman and demand a reward for its return. In either case, the afikoman must be consumed during the twelfth part of the Seder, Tzafun.
    Concluding songs
    After the Hallel, the fourth glass of wine is drunk, and participants recite a prayer that ends in "Next year in Jerusalem!". This is followed by several lyric prayers that expound upon God's mercy and kindness, and give thanks for the survival of the Jewish people through a history of exile and hardship. Some of these songs, such as "Chad Gadiyah" are allegorical.





    Common Foods

    Because the house is free of chametz for eight days, the Jewish household typically eats different foods during the week of Passover. Many meals include leftovers from the initial seders. Other foods are also prepared, these include:


    1. Matzah brei - Softened matzah fried with egg and fat; served either savory or sweet


    2. Matzah Cereal - A fine matzah meal, boiled in water and often served with milk and butter


    3. "Matzah Kugel" - Kugel made with matzah instead of noodles.


    4. "Charoset" - a sweet, dark-colored, lumpy paste made of fruits and nuts


    5. "Chrain" - horseradish and beet relish


    6. "Gefilte fish" - poached fish patties or fish balls made from a mixture of ground deboned fish, mostly carp or pike


    7. "Chicken Soup with Matzah balls" - Dumpling made from matzah meal served in soup


    8. "Rice, often with saffron or raisins - nearly all Sephardic Jews and many Mizrachi and Ashkenazi Jews consider rice to be an essential food for the Passover table. There is much controversy, however it is to be noted from the Talmud (Pesahim 114b,) "What are the two cooked foods served at the Seder table? Rab Huna said, 'spinach and rice.'" Thus, the accepted tradition, as confirmed in the commentary of Rashi is that rice is not Chametz. The concern arises from worries that in storage, rice may have been contaminated with even one kernel of wheat or other chametz. Therefore, rice must be carefully inspected prior to cooking. Some Haredi sects do not eat rice as a matter of minhag.





    Matzo Brei

    Ingredients


        * 1 matzo cracker

        * 1 egg

        * salt and pepper to taste

        * 2 tablespoons vegetable oil


    Cooking Instructions


    1. Take the matzo and break into small pieces into a bowl. Cover with hot water for a minute. Then squeeze out the water.


    2. In a small bowl, beat one egg with salt and pepper to taste and add to matzo. Mix well.


    3. Heat frying pan with a little oil. Pour mixture into the pan. Brown one side and turn over.


    Matzo balls soup

    Ingredients


        * 2 (10 ounce) packages matzo crackers

        * 1/2 cup butter

        * 6 eggs

        * salt and pepper to taste

        * 3 tablespoons minced fresh parsley

        * 2 onions, minced

        * 5 ounces matzo meal

        * 96 ounces chicken broth


    Cooking Instructions


    1. Bring a large pot of lightly salted water to a boil.


    2. Break matzo crackers into small pieces, and place in a large bowl. Add water to cover; allow to soak for a few minutes, until soft. Drain off excess water.


    3. Melt butter in a large skillet over medium heat and stir in drained matzos; stir until mixture is dry and slightly brown. Remove from heat, and mix in eggs, salt and pepper to taste, parsley, and onions.


    4. Mix in just enough matzo meal to make mixture hold together. Roll one golf ball-size matzo ball. Place matzo ball in the boiling water to test the mixture. The ball must rise to the top of the water and not break apart. If it does not rise, then too much matzo meal was added. In this case, add another beaten egg to the mixture and try again. When desired consistency is reached, roll all of mixture into golf ball size spheres.


    5. In a large saucepan, bring chicken broth to a slow boil over medium heat; add balls to broth. Serve soup as the balls rise to the top of the broth.

    MA NISHTANA



    (WHY IS THIS NIGHT DIFFERENT FROM ALL OTHER NIGHTS?)

         

    Ma Nishtana, halaila hazeh, mikol ha'leilot? mikol ha'leilot?


    (1) She bechol ha'leilot, anu ochlim - CHAMETZ U'MATSAH; CHAMETZ U'MATSAH

    Ha'laila hazeh, ha'laila hazeh - KOO'LOH MATSAH, KOO'LOH MATSAH.


    (2) She bechol ha'leilot, anu ochlim - SHE'AR YERAKOT; SHE'AR YERAKOT


    Ha'lailah hazeh, ha'lailah hazeh - KOO'LOH MA'ROR; KOO'LOH MA'ROR.


    (3) She bechol ha'leilot, ein anu matbilim - AFILU PA'AM ECHAT; AFILU PA'AM ECHAT


    Ha'laila hazeh, ha'laila hazeh - SHE'TEI PE'A'MIM; SHE'TEI PE'A'MIM.


    (4) She bechol ha'leilot, anu ochlim - BEIN YOSHVIN U VEIN MESUBIN,  BEIN YOSHVIN U VEIN MESUBIN


    Ha'laila hazeh, ha'laila hazeh - KOOLANU MESUBIN, KOOLANU MESUBIN.


    AVADIM HAYINU     (WE WERE SLAVES, NOW WE ARE FREE)

     
    Avadim hayinu, ha-yi-nu. Atah b'nei chorin, b'nei chorin.


    Avadim, ha-a-yinu, Atah, Atah, b'nei chorin.


    Avadim, ha-a-yinu, Atah, Atah, b'nei chorin, b'nei chorin.




    V'HEE SHE'AMDAH    (AS GOD HAS STOOD WITH US)

     
    Ve'hee she'amdah, ve'hee she'amdah, la-avoteinu vela-nu (x2)


    Shelo - echad - bil'vad, a'mad aleinu le'chaloteinu (x2)



    Ela, she bechol dor va dor, omdim aleinu le'chaloteinu (x2)


    Vehakadosh barooch hoo, matzileinu mi-yadam (x2)




    DAYEINU

        (IT WOULD HAVE BEEN ENOUGH!!)

         

    Ilu hotsi - hotsiyanu, mimitzrayim hotsiyanu - velo asah bahem shvatim - Dayenu.

         

    Chorus:


    Dai-dai-yenu (x3) Dai-yenu, dai-yenu, dayeinu!    Dai-dai-yenu (x3) Dai-yenu, dai-yenu!




    HALLELUYAH

    Halleluyah, Halleluyah, betsil'tselay shama.

    Halleluyah, Halleluyah, betsil'tselay tru'ah.

    Kol han'shamah, tehalel'yah; Halleluyah, Halleluyah.

    ELIYAHU HANAVI


    (ELIJAH THE PROPHET)


     

    Eliyahu ha-na-vi. Eliyahu ha'tish'bi. Eliyahu ha-giladi.


    Bim'heira-ah yavoh eleinu, im mashi-i-i-ach ben-david. (x2)




    ADIR HU

        (HE IS GREAT)

         

    Adir hoo, adir hoo, yivneh veito beka'rov.


    Bim'heirah-ah, bim'heirah, be'yameinu beh'ka-a-roh-ov,


    Eh-el b'nei, eh-el b'nei, bnei veit'cha beh'kah'ah-rov.

         

        
    ECHAD - MI YODEIYA


        (WHO KNOWS ONE?)


      

    Leader: Echad, Mi Yodeiya? All: Eh-eh-chad, Ani yodeiya.


              Eh-eh-chad ( ELOHEINU x 5)


              SHEH BA'SHAMA'YIM, OO'VA'AH'AH'RETZ.

    (Repeated at the end of each of the 13 verses!!)



    2. Shna'yim, ani yodeiya. Shnei lu'chot habrit. ( EH-EH CHAD ELOHEINU x 5)


    3. Shlo'sha, ani yodeiya. Shlo'osha ah-ah-vot. (Shnei lu'chot habrit. Echad....)


    4. Ar'ba-ah, ani yodeiya. Arba'ah ima'ot. (Shlosha ah'a'vot. Shnei.lu'chot.habrit...)


    5. Chamisha, ani yodeiya. Chamisha choom'shei torah. (Ar'ba-ah ima'ot. Shlo'sha...)



    6. Shi'i'sha, ani yodeiya. Shi'isha sidrei mishnah. (Chamisha choom'shei torah....)


    7. Shi'i'v-ah, ani yodeiya. Shi'i'vah yamei shivtah. (Shi'isha'sidrei mishnah.......)


    8. Shmoh-oh-na, ani yodeiya. Shmo'o'nah yamei milah. (Shi'i'vah yamei shivtah....)



    9. Ti'i'shah, ani yodeiya. Ti'i'sha yar'chei leidah. (Shmo'o'nah yamei milah...)


    10. Asarah, ani yodeiya. Asarah'ah dib'ra'ya. (Ti'i'sha yar'chei leidah.....)


    11. Achad-asar, ani yodeiya. Achad-asar koch-va-ya. (Asarah'ah dib'ra'ya........)



    12. Shneim-asar, ani yodeiya. Shneim-asah-ar shiv-ta-ya. (Achad-asar koch-va-ya...)



    13. Shlosh-asar, ani yodeiya. Shlosh-asah-ar mi-da-ya. (Shneim-asah-ar shiv-taya...)

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