Minor Festivals

Rosh Chodesh - Head of the month

The Torah placed the celebration of the New Moon on a par with observance of the festivals. It was often referred to together with the Sabbath. This prompted the speculation that originally the Sabbath was the full moon.
The Jewish calendar is a lunar calendar and therefore all the festivals with the exception of the Sabbath are linked to the moon.
This window is to emphasise that connection and it contains symbols for the main festivals.
The crown at the top, represents Rosh Hoshanah,
the parting of the sea, Pesach, the fire,
Shavuot and the palm for Sukkot.
Although the day is no longer celebrated, a blessing is still made in the synagogue at the time of the New Moon.

Rosh Chodesh - Sanctification of the New Moon

On the 30th day of the month, the Sanhedrin would assemble to wait for two reliable witnesses to testify that they had seen the crescent moon in the sky. After the witnesses were examined and the rabbis were convinced then the Sanhedrin would solemnly sanctify that day as Rosh Chodesh. Messages were sent out across the land. This was originally achieved by means of beacons (bonfires) on hilltops beginning on the mount of olives and repeated on mountain-tops throughout the land.
The moon is referred to as being surrounded by stars.
As with other windows, the golden vine leaves are symbolic for the Temple.
God is praised as the Creator and master of Heaven who renews the moon.
Psalm 104 known by the opening words "bless the Lord, Oh my soul"
This Psalm is regarded as one of the most beautiful examples of Hebrew Poetry.
An expression of Monotheistic belief with its central theme of of Glorification of God the creator of the universe, whose majesty and beauty testify to his wisdom.
Rosh Chodesh is unique in that it is celebrated not once but twelve times a year.
It was a day of rest, no trade was done and festive meals were prepared, however work was not forbidden making it a minor festival.

Chanukah - The Festival of Lights

Literally means: dedication.
This festival unlike most of the others has its origins in a dated event.
Palestine came under Syrian-Greek rule in 175 B.C.E. the Jews were persecuted and it was forbidden to practice their faith. An uprising was instigated by the priest Mattathias, who with his sons and a poorly armed band of followers attempted to overthrow the oppressors. After years of fighting, the Jews were successful and the Temple was re-taken. Mattathius had by this time died and the leadership had passed to his son Judah known as "the Maccabeen".
It was found that the Temple had been desecrated and needed to be cleaned and purified before it could be re-dedicated. This included the removal of the alter and the building
of a new one.
After the Temple was re-dedicated there was a celebration and the time of year was declared a festival. There were historic precedents for this. In the wilderness when
the Tabernacle was completed and after the realization of the Temple of Solomon there was a dedication ceremony and a festival.
There is little ritual involved in the Festival. The central feature is the kindling of the Chanukah lamp and the theme of light. Observed for eight days, the lights are lit beginning with one light on the first night and increasing daily until on the final evening all eight are lit.
The main symbols incorporated in this window are the Chanukah lamp and behind it the Menorah as in the Creation window. This is symbolic of the Re-dedication of the Temple and the re-lighting of the Menorah. The Lights on the Chanukah lamp which is in front of the Menorah gradually change tone to symbolize the flames being lit on consecutive days. On the Chanukah lamp there is a small light raised above the others. This is so that none of the main lights would be used to light any of the others.
The palm branches are a symbol of victory relating to the revolt that Judas Maccabees led against the attempt to force Hellenistic ideas upon the Jews. There is a laurel wreath in the darkness at the base of this window symbolizing the overthrow of the Hellenistic tradition.
The palms also reflect the first Sukkot window. According to the second book of the Maccabees; after the Temple was re-dedicated they celebrated a second Sukkot. This would explain the inclusion of the Hallel and the eight day duration of the festival.
The golden vine leaves are also a reminder of the Temple.

In the Gemora, the Miracle of the Flask of Oil is related. The hand filling the Menorah with oil is an allusion to the search for un-desecrated oil which discovered one small flask still with the seal of the High Priest intact. There should have been only enough oil to keep the Menorah burning for one day. Miraculously however the oil lasted for 8 days. It was this event therefore, according to tradition, that the Maccabees celebrated.
It is to commemorate the re-dedication of the temple and the lighting of the seven branched Menorah that now forms the core of the Chanukah celebration.
There is also a 'dreidel' which is a small spinning top which is traditionally played with on Chanukah.

Lag Ba'Omer - Scholars Feast

Lag Ba'Omer is a festival observed not by prayer and ritual but by bonfires, haircuts and weddings.
The seven weeks of the Omer are considered to be a solemn season as it is traditionally the time of the failure of the revolt by Bar Kochba and his followers against the Roman Rulers of Israel in 135 C.E.
The Romans had conquered Israel in 70 C.E. destroying the second temple and taking thousands of Jews captive. According to tradition, many students of the saintly Rabbi Akiva who refused to give up his teaching of the Torah, died from a plague which raged during the counting of the Omer. It is traditionally believed that the plague ceased on the 33rd day of the Omer. In addition Bar Kochba won a victory on this day. These two led to Lag Ba 'Omer being a observed as a break in the period of semi-mourning and parties and weddings are allowed.

It is also believed that the Manna first descended on Lag Ba'Omer.
In Israel it is marked by the lighting of bonfires and the mock battles with bow and arrows.

In former times at the grave of Rabbi Akiva a scene of joyous and frenzied celebrations. A huge bonfire was lit at midnight, women threw silken scarves into the blaze and men sing and dance rousing Hassadisic songs around the fire. They also study the Zohar the Holy Book of mysticism attributed to Bar Yochai. At Dawn praying began again. It was traditional for three year old boys to receive their first haircut at Meron on this day with their hair being cast into the flames again accompanied by singing and dancing.

It is now traditional for bonfires to be lit with children collecting wood for weeks before. Most Israeli families spend the eve of Lag Ba'Omer round a campfire roasting potatoes while the more religious tell stories about Bar Kochba, Rabbi Akiva and Bar Yochai. Remembering Lag Ba'Omer recalls a particularly heroic chapter in Jewish History.
The window centres on the bonfire. There is also a wedding canopy. Above is the symbol from the Season of Freedom window, the Angel of Death representing the plague.
At either end of the window is a sheaf, one of barley and one of wheat representing the time between the two grain harvests and therefore the Omer.

Tu B'Shevat - New Year for Trees

The New Year for Trees is regarded as a minor festival or semi- holiday.
Since the establishment of agricultural settlements in Palestine in the last decades of the 19 Century, New Year for trees has taken on the symbolism of revival and redemption of the land by the conquest of the desert. It has become the custom to plant fruit trees beside settlements. The planting of trees by school children make them aware of the need for reforestation and soil conservation to beautify the country.
Tree planting is seen as a great Mitzvah.
The Talmud mentions the joyous planting, on the birth of a boy of a ceder and on the birth of a girl a cypress. Symbolically a ceder represents strength and height and the cypress fragrance and gentleness. In later years the children would tend their trees. The wood from the trees would be used to make the supporting poles of the wedding canopies. (chupa).
Trees were considered to be symbols of peace and prosperity and it is forbidden to destroy fruit trees just for their wood.
At this time the almond tree begins to blossom signifying the Spring and the new agricultural year.
Tu B'Shevat is recognised not only as an agricultural day, but also as the Day of Judgement for trees hence again the use of the scales.
Also the birds return from their winter migration.
According to tradition, the 15th of Shevat marked the beginning of the separation of the tithes of fruit. The fruit which forms after this time belongs to the next tax year. In present days there are four main customs associated with Tu B'Shevat.
Eating of various fruits, Pomegranates, dates, figs, and carobs.
There is a custom in some communities to provide the poor with Maot Perot 'Money for fruit.
It is also a custom to read passages from the bible and other Jewish sources concerning trees.
The fourth way is the planting of trees in Israel.
In Safed a special meal is held. Tables are spread with white cloths and covered with all kinds of fruits and bottles of red and white wine. The white wine was to signify the coolness of winter when the sun is at its weakest, the red wine symbolised the awakening spring and regrowth. The service included passages from Holy Books relating to fruits and plants. Four cups of wine were drunk each successive cup with a higher proportion of red wine symbolising the spring gradually overcoming the winter.

Purim

"A flower blossomed from the palm tree : Lo! Hadassah arose to awaken the merit of those that slept in the grave. Her servants hastened to make Haman drink the wine of the poison of snakes. He rose by his riches, but fell in his wickedness; he made him a gallows , and was himself hanged thereon. All the inhabitants of the world were agape for the lot cast against us by Haman was turned to our favour."
From the Prayer Book service for Purim
The Festival of Purim comes from the Story in the Book of Esther.
It is celebrated in commemoration of the deliverance of the Jews in Persia from the hands of Haman who plotted their death.
Purim means Lots as in to draw lots. Because lots were drawn to determine on which day the Israelites would be killed.
The Purim holiday calls for 3 ceremonial objects.
The Meggillan itself and its case. This is the scroll of Esther which is read in the synagogue, it is handwritten on one scroll only rather than on two like the Torah. It is often given as a gift from the betrothed to her future husband.
The Purim plate or Shalach Manot. The function of the Purim plate is to hold the gifts that in accordance with the injunction of Mordicae are exchanged during the Purim Holiday.
Traditional gifts are Purim delicacies, triangular shaped cakes filled with poppy seed and honey called Hamantasch. (Haman's Pockets.) A symbol of the ten thousand talents of silver to be given to the Kings' coffers on the destruction of the Jews. The other is the 'Krepplich' 3 cornered dough packet a symbol of the three patriarchs by whose merits our ancestors were saved.
The only meal at which the playing of music is sanctioned without any qualms about the destruction of the temple. To drink and be happy.
From the fictitious Haggadah for Purim
"Why is tonight different from other nights"
"On other nights one may drink, on this night one must".
Keynote of Purim, exuberant joy and unbounded festivity.
Though secular in character, the dominant note of Purim is one of faith cheer and gratitude and dependence on God in every crisis.