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Each Torah portion consists of two to six chapters to be read during the week. There are 54 weekly portions or parashot.Torah reading mostly follows an annual cycle beginning and ending on the Jewish holiday of Simchat Torah, with the divisions corresponding to the lunisolar Hebrew calendar, which contains up to 55 weeks, the exact number varying between leap years and regular years.
The modern Hebrew calendar has been designed to ensure that certain holy days and festivals do not fall on certain days of the week. As a result, there are only four possible patterns of days on which festivals can fall. (Note that Jewish days start at sunset of the preceding day indicated in this article.)
The Hebrew calendar (Hebrew: הַלּוּחַ הָעִבְרִי ), also called the Jewish calendar, is a lunisolar calendar used today for Jewish religious observance and as an official calendar of Israel. It determines the dates of Jewish holidays and other rituals, such as yahrzeits and the schedule of public Torah readings.
Date on Hebrew calendar Gregorian date Hebrew Name Notes 1-2 Tishrei: September 19–20, 2020 Rosh Hashanah: Public holiday in Israel: 1-10 Tishrei September 19–28, 2020 Ten Days of Repentance: 3 Tishrei September 21, 2020 Fast of Gedalia: Public holiday in Israel, changes to Tishrei 4 when Tishrei 3 is Shabbat. Starts at dawn. Movable ...
In the diaspora, where Simchat Torah is a separate day from Shemini Atzeret, Simchat Torah can never fall on Shabbat, and there is no Mincha reading for Simchat Torah. The individual readings for Simchat Torah are as follows: [12] Reading 1: Deuteronomy 33:1–7 Reading 2: Deuteronomy 33:8–12 Reading 3: Deuteronomy 33:13–17
Simchat Torah is observed on the 22nd to 23rd of Tishrei (Tishrei is the first month of the Jewish year). Upcoming dates: Jewish Year 5785: Sunset 24 October 2024 – Nightfall 24 October 2024
In a 1987 responsum, [10] the Conservative Movement's Committee on Jewish Law and Standards published a triennal calendar for congregations choosing to read Torah in that way. That calendar is not divided strictly into thirds, in order to preserve the narrative flow of the sections being read, to keep intact passages that are to be read ...
Some Jewish thinkers, including Isaac Abarbanel, Chaim Hirschensohn and Adin Steinsaltz, have argued that the original Jewish chronology agreed with the academic chronology, but later misunderstandings or textual corruptions of Seder Olam Rabbah gave the impression that it refers to a shorter period of time. [19]