Just curious , what does that stand for, I have seen you post it a number of times
7 PAGAN FESTIVALS WE STILL CELEBRATE TODAY ~ under the guise of Christian celebrations and names.
- Thread starter Rella ~ I am a woman
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Not the "Christian" ones that the "Church " has besically appointed.... but it is not at all quiet about the Jewish ones. So ask yourself why exacrlty, once Jesus was here on earth it seems still only the Jewish festivals have continued....
There are seven Jewish festivals or feasts outlined in the Bible. While they are mentioned throughout Scripture, we find instructions for all seven laid out in Lev 23. Lev 23:2 refers to the seven Jewish festivals, literally “appointed times,” also called “holy convocations.” These were days appointed and ordained by God to be kept to the honor of His name.
FESTIVALS (Heb. חַג, hag; מוֹעֵד, mo'ed; or יוֹם טוֹב, yom tov).
Introduction
The root of חַג is חָגֹג ḥagog, to celebrate, or possibly חוּג ḥug, to go round. It is related to the Arabic ḥajja which means to go on a pilgrimage from which comes ḥajj, the pilgrimage to Mecca. The term mo'ed means an appointed place, time, or season.
The festivals can be divided into two main categories each of which can be subdivided: (1) those commanded by the Pentateuch, and (2) those added later.
The Pentateuchal festivals are (a) the *Sabbath (not strictly a festival), (b) the three pilgrim festivals, *Passover, *Shavuot, and *Sukkot, with Shemini Aẓret which is considered in some respects a festival in its own right, (c) the New Year (*Rosh Ha-Shanah) and the Day of *Atonement, (d) *Rosh Ḥodesh, the first day of the lunar month. These divisions can however be still further divided. Rosh Ha-Shanah and the Day of Atonement, while obviously belonging to a single pattern, nevertheless differ from each other completely. The three *pilgrim festivals, too, although similar in many aspects differ in detail. There is, furthermore, a decided difference between the first and last festival days and the middle days termed ḥol ha-mo'ed (see below). The second category too can be subdivided: *Purim and *Ḥanukkah; the first being biblical (Book of Esther) and the second from the Hasmonean period; memorial days such as *Lag ba-Omer (medieval) and the 15th of *Av (mishnaic) to which may be added *Tu bi-Shevat; thirdly, certain festival days added in modern times to mark historic events of Jewish importance. Apart from the above are also festival days of individuals or communities to record salvation or a similar event.
A festival is characterized by three factors: (1) rejoicing, which mostly takes the form of ceremonial meals (with the exception of the Day of Atonement), and, on the more important biblical festivals, the prohibition of work; (2) the liturgy (or in Temple times, the special sacrificial service); and (3) special ceremonials of the festival, such as eating of maẓẓot on Passover (biblical injunction), lighting of the candles of Ḥannukah (talmudic), and the planting of saplings on Tu bi-Shevat (custom).
The liturgy is in effect dictated by the type of festival. The main changes from everyday prayer are mainly in (a) the *Amidah, (b) the addition of *Hallel, (c) the reading of the *Torah, (d) the *Musaf service representing the special sacrifices of the day (for details, see below – Liturgy). It can generally be stated that the less important the festival, the less changes are made in the liturgy. On Sabbath, the pilgrim festivals, and the high holidays, it is customary for the woman to light *candles accompanied by a special benediction, and (except Sabbath) also by the she-heḥeyanu, whereas the man makes sanctification (Kiddush) over wine (except on the Day of Atonement). It is interesting to note that the national day of mourning, Ninth of *Av, is also regarded in a sense as a festival, as it is termed "mo'ed" in Lamentations (1:15), and, according to tradition, will be the greatest festival in the time to come (with reference to Jer. 31:13).
Continue on here: Festivals
And then again wonder why the Christian was not given celebrations......
The festivals can be divided into two main categories each of which can be subdivided: (1) those commanded by the Pentateuch, and (2) those added later.
The Pentateuchal festivals are (a) the *Sabbath (not strictly a festival), (b) the three pilgrim festivals, *Passover, *Shavuot, and *Sukkot, with Shemini Aẓret which is considered in some respects a festival in its own right, (c) the New Year (*Rosh Ha-Shanah) and the Day of *Atonement, (d) *Rosh Ḥodesh, the first day of the lunar month. These divisions can however be still further divided. Rosh Ha-Shanah and the Day of Atonement, while obviously belonging to a single pattern, nevertheless differ from each other completely. The three *pilgrim festivals, too, although similar in many aspects differ in detail. There is, furthermore, a decided difference between the first and last festival days and the middle days termed ḥol ha-mo'ed (see below). The second category too can be subdivided: *Purim and *Ḥanukkah; the first being biblical (Book of Esther) and the second from the Hasmonean period; memorial days such as *Lag ba-Omer (medieval) and the 15th of *Av (mishnaic) to which may be added *Tu bi-Shevat; thirdly, certain festival days added in modern times to mark historic events of Jewish importance. Apart from the above are also festival days of individuals or communities to record salvation or a similar event.
A festival is characterized by three factors: (1) rejoicing, which mostly takes the form of ceremonial meals (with the exception of the Day of Atonement), and, on the more important biblical festivals, the prohibition of work; (2) the liturgy (or in Temple times, the special sacrificial service); and (3) special ceremonials of the festival, such as eating of maẓẓot on Passover (biblical injunction), lighting of the candles of Ḥannukah (talmudic), and the planting of saplings on Tu bi-Shevat (custom).
The liturgy is in effect dictated by the type of festival. The main changes from everyday prayer are mainly in (a) the *Amidah, (b) the addition of *Hallel, (c) the reading of the *Torah, (d) the *Musaf service representing the special sacrifices of the day (for details, see below – Liturgy). It can generally be stated that the less important the festival, the less changes are made in the liturgy. On Sabbath, the pilgrim festivals, and the high holidays, it is customary for the woman to light *candles accompanied by a special benediction, and (except Sabbath) also by the she-heḥeyanu, whereas the man makes sanctification (Kiddush) over wine (except on the Day of Atonement). It is interesting to note that the national day of mourning, Ninth of *Av, is also regarded in a sense as a festival, as it is termed "mo'ed" in Lamentations (1:15), and, according to tradition, will be the greatest festival in the time to come (with reference to Jer. 31:13).
Continue on here: Festivals
And then again wonder why the Christian was not given celebrations......
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