Shabbat candles in the summer

Why

'Candle lighting time' is a phrase that is familiar with starting Shabbat. We light candles so that we have light in the home on Shabbat.

When
Shabbat, of course, can only occur on Shabbat. You could not bring in Shabbat on a Tuesday, for instance. Therefore, there is an earliest time that Shabbat can begin on Friday. That time is called 'Plag HaMincha'. It changes each week just like the Shabbat time changes each week since the Jewish legal clock runs according to the hours of daylight for these purposes. The latest time for lighting Shabbat candles is the published time that Shabbat starts, other than in the summer as will be explained below.

Accordingly, the time that appears during the summer as 'earliest time for candle lighting' on the shul website or in the Shmaltz newsletter is the time of Plag Hamincha, the earliest time that Shabbat can start and the earliest time that Shabbat candles can be lit.

Summer Living

In the summer, many communities have the custom of bringing in Shabbat early, i.e. after Plag Hamincha, so the earliest time is most relevant at this time of the year. To avoid confusion and promote unity, individual members of a community must follow the community's lead and bring in Shabbat early.

Accordingly, the time listed on the shul website or in the Shmaltz newsletter as the 'latest time for candle lighting' is the time that community brings in Shabbat. This is the time that Shabbat starts in the South Hampstead community. The statute book source for this is in the Shulchan Aruch , section Orach Chayim , 263:12.

What happens when Friday services start before Plag Hamincha and you want to go to Shul?

1. If you are the only occupant of your house and are eating at home on Friday night then you should not light candles before going to Shul. Instead, leave lights on before you leave home and when you come back from Shul, these lights will fulfil your obligation to have light in the home on Shabbat. Use of a timeswitch is recommended.

2. If you are the only occupant of your house and eating elsewhere on Friday night then your obligation to have light on Shabbat is 'covered' by the candles of the home where you will eat although leave lights on in your own home for Shabbat if you wish, as in section 1 above.

3. If you are going to shul but somebody else will is staying in the home then the person staying at home (whether they are a man or a woman) should light Shabbat candles after Plag Hamincha but before the latest time for candle lighting published in the Shmaltz or on the shul website.

On holiday...

If you are in a different community for Shabbat, you should follow the custom of that community when you are there.

If you are in the middle of nowhere for Shabbat in a place with no Jewish community, use this site to find out when Shabbat comes in.

It worked for Llandovery when I was there for Shabbat last summer. It's one thing a Tom Tom does not do yet!

Shabbat Shalom

Hallel on Yom Ha'atzmaut - how should I mark the day?

A number of people have asked about appropriate prayers for Yom Ha'atzmaut. Here are some brief notes.

It is very important to have hakarat hatov (gratitude) to G-d and to recognise the importance of Yom Ha'atzmaut, a day which marks the declaration of the State of Israel.

How can we express this?

If you can, try to have a seuda, festive meal. This does not need to be a visit to a restaurant! Buy and ice cream or a smoked salmon sandwich, for example, if that makes your lunch a bit more special! Food helps us to develop an internal appreciation of a special event.

Psalm 126 (the 'Shir hama'alot) before Birkat Hamazon (benching) was one of the candidates to be the Israeli national anthem. It is a very appropriate Psalm. Psalm 107 is in the same vein. The prayer for the State of Israel is also appropriate.

Hallel is also appropriate for Yom Ha'atzmaut. The green siddur notes that some communities recite Hallel with a beracha (blessing) whilst others do not. What is the reason for this non-prescriptive note?

Reciting Hallel and reciting a beracha are in fact two separate questions, none of which have anything to do in this context with negativity towards Zionism. They also give a glimpse into the methodology of Jewish law, which lawyers may particularly appreciate!

Saying a beracha

Based on the second of the 10 commandments, 'lo tisa' (do not take G-d's Name in vain), some Poskim (Halachic authorities / authorities in Jewish law) rule that if there is a doubt as to whether a beracha should be said in a particular situation, then the beracha should not be recited due to lo tisa.

To use a familiar example from this time of the year, if you are about to go to sleep are not sure whether you counted the Omer that night or not, you should count without saying the beracha. Why? If you already have counted, then saying the beracha again could be taking G-d's Name in vein as the counting is the actual mitzva and the beracha is just an introduction to focus you, so therefore you can perform the mitzva without saying the beracha.

Why might there be a doubt as to whether to say a Beracha for Hallel on Yom Ha'atzmaut?

The Talmud (Pesachim 117a) discusses when there is an obligaition to say Hallel. Various conditions must be fulfiled for Hallel to be said. For example, these conditions include whether a particular salvation took place on a particular day, how many people were saved, what the outcome of the salvation was.

It is noteworthy, for example, that we do not say Hallel on Purim. Amongst other reasons, the outcome of the salvation in the Purim story was that we were almost back to square 1, so to speak, since despite the salvation we were still servants of King Achashvairosh.

Applying the Halachic conditions of when to say Hallel to the facts of Yom Ha'atzmaut in 1948, it is hard to arrive at a definitive conclusion as to whether Yom Ha'atzmaut requires the recitation of Hallel or other prayers which may be more appropriate.

Some Poskim hold that Hallel should be recited with a beracha since they feel that all of the conditions are satisfied.

Others hold a 'middle position' that since we are not sure if Hallel should be recited, we can say it without a beracha (this is the position of the Chief Rabbinate of Israel). How does this work? The contents of Hallel are very appropriate Psalms which we can certainly say for Yom Ha'atzmaut and help us to acknowledge that it is a special day. Since we can say these Psalms without the beracha of Hallel (either at the start of the finish of Hallel), the beracha is not essential as in the example of the Omer above. By not saying the beracha, we avoid infringing lo tisa in case Yom Ha'atzmaut does not tick all of the boxes required for definately saying Hallel.

Conclusion

Regarding Hallel, each community should follow its own position based on a reputable Posek (singular of Poskim), as reflected in the non-prescriptive instuctions in the green Siddur. In South Hampstead, we follow the position of the Chief Rabbinate of Israel.

If you cannot say Hallel, try to eat something special for the day to try and develop an internal appreciation that this is a special day and say one of the Psalms linked above.

If you want to sing or listen to Hatikva (Israel's national anthem), look at this which is a stirring rendition. Hebrew words and translation are at the bottom of here. Transliteration is at point 3 here. Look here for a broadcast from 1948 in Hebrew including a short clip of David Ben-Gurion reading the declaration of independence.

For a great and detailed Yom Ha'atzmaut resource, go to Yeshiva University's resource pack here .

Chag Ha'atzmaut Sameach!

The last days of Pesach

The end of Pesach – Why does Pesach last for 7 days (or 8 in the Diaspora)?

As we have previously discussed, the first ‘Pesach’ festival which the Jews observed in Egypt had two parts to it: 1. Chag (festival) HaPesach and 2. Chag HaMatzot, as described in Shemot (Exodus) chapter 12.

In the next chapter of Shemot (chapter 13), the Torah gives us details of how Pesach is to be celebrated in future years as a combination of both Chag HaPesach and Chag HaMatzot. This is therefore what we celebrate for Pesach. This combination is also reflected in the use of ‘Chag HaMatzot’ as the designation for Pesach in the Amida / Shemona Esray prayers for Pesach and in Birkat Hamazon (Grace after meals).

Pesach celebrates the Exodus but why though should it last for 7 days (or 8 in the Diaspora) rather than just marking the day when we actually left Egypt? We will look briefly at 4 of the many answers to this question.

One answer may be that the splitting of the Yam Suf (Sea of Reeds) happened on the 7th day after the Jews left Egypt, the 7th day of Pesach. However, this assertion does not appear in the Torah itself, rather being located in the Midrash (Rabbinic teachings ‘between the lines’ of the Torah).

Chizkuni (Rabbi Chezkia ben Manoach, 13th century France), in his commentary to Shemot 12:15, (explaining why the Torah states ‘you shall eat Matzot for 7 days’), suggests that the 7 days of Chag HaMatzot correspond to the 7 days which each of the 10 plagues lasted.

Rabbi Avraham Ibn Ezra, another of the great medieval exegets, offers a different suggestion. A close reading of the verses from Shemot 12:31-12:42 shows that the Jewish people ate Matzot during the days between the Exodus from Egypt and the splitting of the sea (see verse 39 in particular). The people took their left over dough when Pharaoh expelled them from Egypt and they used this dough to cook Matzot, perhaps because it was the food they were used to eating as slaves. They ate Matzot until the splitting and other miracles at the sea demonstrated the finality of the Exodus and the definite end of their slavery. R’Ibn Ezra’s point is backed up by pesukim (verses) in Devarim (Deuteronomy) 16 which further describe the obligation to eat Matzot.

Rambam (Maimonides aka Rabbi Moses ben Maimon), discusses this question in his Moreh Nevuchim (Guide to the Perplexed), 3:43 and offers another perspective. He writes that if the festival of Pesach, commemoration of the Exodus, eating of Matza (and the prohibition of Chametz) would only last for one day, then we may not fully appreciate their significance as this would not be a significant alteration to our schedule. (Consider this point in light of the length of the festival of Shavout / Pentecost).

To gain the appropriate appreciation of the festival of Pesach and its messages each year, we therefore celebrate Pesach for a more significant period of time, i.e 7 or 8 days.

What then about Chol Hamo’aid (the middle days of Pesach, the ‘sandwich’ in between Yom Tov at the start and the end of Pesach)? All being well, we’ll examine this another time.

Shemita Update 16 April 2008

Here is a link to the latest Shemita update from the London Beth Din.

If you are buying celery to use as Karpas as the Seder, check that you do not buy celery affected by the Shemita update.

(I'm planning on using celery as it is easy to wash and prepare than parsley, let alone the taste...!)

A Framework for the Mitzvot of Pesach

Pesach and Chodesh Nisan (Month of Nisan (Mitzvot)

A combined list of general Yom Tov and Pesach Mitzvot from the Torah, which apply today, according to the counts of the Sefer Hachinuch (book about the Mitzvot) and Rambam (the great Medieval scholar, Rabbi Moses ben Maimon, aka Rambam). Those mitzvot which are specifically for the Seder are in bold:

1.Getting rid of Chamaitz.
2.Eating the minimum amount of (shemura) Matza at the Seder night at night .
3.That Chamaitz should not be found in your possession on Pesach.
4.To get rid of chamaitz on 14 Nisan (Rambam) and neither to eat nor benefit from Chamaitz after the end of the 6th hour of that day. (see footnote 3)
5.Not to eat anything on Pesach that contains Chamaitz.
6.Not to eat Chamaitz on Pesach
7.Sipur Yetziat Mitzrayim – ‘Recounting’ (?) the Exodus from Egypt.
8.Not to perform Melacha[1] on the first (and second) day of Pesach.
9.Resting on the Seventh (and eight) day of Pesach.
10.Not to perform Melacha on the seventh (and eighth day) of Pesach.
11.Not to eat Chamaitz on Erev Pesach after chatzot.
12.To say whole Hallel on the first day of Pesach.
13.Lismoach, to ‘rejoice’ on Pesach.

List of Pesach, Seder and chodesh Nisan (month of Nisan) Mitzvot which are Rabbinically mandated[2] as a framework to fulfil the Torah mitzvot:
a. Ma’ot Chitin – Pesach charity
b. Beracha on fruit trees in blossom
c. Bedikat Chamaitz (searching for chamatiz), Biyur Chamaitz (getting rid of chamaitz), Bitul Chamaitz (disavowal of chamaitz). Mechirat Chamaitz (sale of chamaitz) if this is necessary in your circumstances.
d. Not to eat Matza on Erev Pesach (some have the custom not to eat Matza for a month before Pesach) to have a ‘taste’ for the Matza shel Mitzva at the Seder.
e. Not to eat Chamaitz on Erev Pesach after the start of the 5th hour of the day.[3]
f. Preparing for the Seder.
g. Four cups of wine ‘al haseder’ (in the designated order), including Kiddush.
h. Conducting the Seder after nightfall (may be understood as a Torah mitzva).
i. Hasaiba (recling), mandatory only for men.
j. Eating Maror.
k. Reciting Hallel
Other Mitzvot Related to Pesach and Chodesh Nisan (the month of Nisan):
Ta’anit Bechorim.
Chol Ham’oaid.
Sefirat HaOmer.

[1] Creative labour forbidden on Shabbat and Yom Tov (some specific Melachot (pl.) are ok on YT).
[2] Jewish law has a 3 tier structure – 1. Torah law (including the Oral Torah) 2. Rabbinic law (the Torah gives Rabbinic authorities a mandate to legislate to protect and maintain Torah law) 3. Custom (minhag) which is often using in the application of Rabbinic law, since in many circumstances the Rabbis gave a broad scope to their laws allowing for divergent applications within the framework of their laws. In a similar vein to clashes of legal principle in English law, the Rabbis in this case work on how to decide between conflicting principles of law.

[3] For such purposes, the Jewish clock runs according to the hours of sunlight each day as calculated from sunrise to sunset. See www.myzmanim.com for more on this topic.

Pesach Notes for People who cannot stay up for the Seder.

Some Notes on Making a Seder for people who cannot stay up for the Seder and for making a Seder for young children – London, 2008/5768

The General situation
When does the Seder start?
On both Seder evenings, the Seder starts after nightfall[1]. Nightfall for these purposes is the time of ‘tze’ait hacochavim’[2]. This year in London (2008/5768), the earliest time to start the Seder is at 8.56pm.

How does this impact on Seder preparations?
This year, Erev Pesach (Pesach eve) is on Shabbat 19 April. As Shabbat is a day dedicated to Shabbat only, no Pesach preparations take place on Shabbat. Pesach preparations are finished on Friday, other than really final preparations such as laying the table (if this is not possible before Shabbat) or taking out food once Shabbat has ended. Shabbat ends at 8.56pm.

At this time, say the phrase ‘Baruch Hamavdil bein Kodesh leKodesh’ (a mini form of Havdala) and then you can move into Seder mode, including warming up food for the Seder meal within the parameters for warming food on Yom Tov.

Eating Matza is the only Torah based eating mitzva of the year (believe it or not given all the jokes about Jews and food!).

Therefore, we should get Pesach and the Seder right, sticking to this structure.
------
The notes that follow apply only for people whose health will not allow them to participate in the proper structure of the Seder, or for young children who are unable to stay up for the Seder. They also pertain to those looking after people in ill health or young children.

People in poor health who cannot stay up for the Seder or have difficulty in eating Matza etc.

Shabbat 19 April and Sunday 20 April 2008

7.35pm[3]
Wash hands ‘Urchatz’; Eat a small amount of celery/parsley ‘Karpas’; Break the middle Matza and hide the larger half for Afikoman ‘Yachatz’.
Eat dinner whilst going through the ‘Magid’ section of the Hagadah, eg sing Dayainu!! Stop at the section beginning ‘Rabban Gamliel used to say’, which is close to the end of ‘Magid’.

8.35pm at the earliest
Recite Kiddush and drink the 1st cup as found at the start of the Hagadah (don’t worry, we’re not playing snakes and ladders so you don’t start the whole Seder again!).
Go back to where you left off before making Kiddush and continue with Magid from ‘Rabban Gamliel used to say’. Drink the 2nd cup and eat Matza, Maror, (if you are able to, eat ‘Korech’ as well), Afikoman. Say Birkat Hamazon / Bensching/ Grace after Meals.
Drink the 3rd cup of wine. Sing as much of ‘Hallel’ as you can and drink the 4th cup of wine.

This completes the Seder for people in poor health who cannot make the Seder at its proper time.

What about people whose health does not permit them to follow this schedule?
Start at 7.35pm as above. Matza may be eaten from 7.50pm but without making a beracha/brocha/blessing. The blessing can only be made after 8.35pm.
Stay up as late as you can and follow the instructions above.

How much Matza and grape juice should be drunk by people whose health makes it hard for them to eat and drink?

Matza
For each Matza eating, try to eat an amount of matza measuring 4 x 3 ½ inches.
If this is not possible, try to eat that amount for the first Matza eating and an amount equivalent to at least 5 grams for the other Matza eatings.
If this is not possible, eat one piece of Matza weighing at least 5 grams for the first Matza eating and at least 5 grams of Matza for as many of the subsequent Matza eatings that you can manage.
If you cannot eat Matza as it is, you can dip it into water to soften it.

Maror
If you can, eat either 20 grams of horseradish or Romaine lettuce measuring 10 x 8 inches. If you cannot eat this amount, then eat as much as you can but without saying a beracha/brocha/blessing on the Maror.

The 4 cups
Use grape juice if you prefer it to wine. Each cup should hold at least 86ml (that is less than half of a standard plastic cup so not very much liquid). Drink at least the majority of 86ml. Do not use leftovers from one cup for the next cup, instead pour out a fresh amount.
If you cannot drink grape juice or wine, drink cups of tea of at least 86ml instead, prepared from a ‘Shabbat urn’ which you filled before Shabbat started (as Shabbat this year is Erev Pesach). Unlike on Shabbat, the urn can be topped up on Yom Tov.


General Points

If you are helping somebody whose health compels them to begin the Seder early, you can join in the songs and discussion with them but you should not start the Seder yourself until nightfall as defined above.

If you need to care for a person in poor health at the same time as you participate in the Seder, make sure that minimally you drink the 4 cups in their proper order, say the major parts of ‘Magid’ (i.e. at least Ma Nishtana, Avadim hayinu, the 4 sons, ‘Rabban Gamliel used to say’ until the end of Magid), eat Matza, Maror, Korech and Afikoman. If possible, share the responsibility with another Seder participant.


Young Children who cannot stay up to participate in the Seder

- Make a mini-Seder for the children
- Depending on the age of the children, start as close as you can to nightfall.
-Involving your children, if possible, get a mini-Seder table ready.
-Sing songs and play Seder games with your children, discuss the story of the Exodus from Egypt and let them present any notes about the Seder that they may have prepared at school or at Cheder.
-Select one section of the Hagadah to discuss with your children.
-Give them some Matza and some lettuce for Maror and then follow that with their supper so that you give them as mini-Seder which is as close as possible to the real thing.
-It is important to understand the Magid section of the Hagada in particular and so read and discuss that in English except for the Berachot/Brochas/blessings.

If you have any questions, please email me

Chag Samayach! Have a Happy Festival of Pesach

[1] Since the Jews left Egypt on the night of 15 Nisan, which is the first night of Pesach (see Shemot/Exodus 12:8). Also see Shulchan Aruch OC 472:1. TB Berachot 27b, Pesachim 120b.
[2] Lit. the coming out of the stars. Often referred to as ‘3 stars’.
[3] As noted above, the Seder must begin at night. The earliest definition of ‘night’ in Jewish law is a time called ‘Pelag Hamincha’. This definition is a minority opinion in Jewish law. In a situation such as a person in poor health who cannot make the Seder at the right time, the minority opinion may be relied upon.

Pesach 5768 / 2008 - Preparation and Seder guides

Until I can figure out how to upload them, email me for some of the Shul's Pesach guides for this year!

Information on the Seder material is summarised in tables for ease of reference (I hope!)

• Mitzvot of the Month of Nisan.


• Mitzvot of the Seder.


• General Pesach Preparations, including notes for this year when Erev (eve) of Pesach is on Shabbat.


• Kitchen and house preparations.


• Timetable of Services and detailed information about Erev Pesach on Shabbat and Pesach logistics.

The Mitzvot (Obligations) of Purim: A brief guide

Fast of Esther (Thursday 20 March 2008) starts 4.24am, ends 6.54pm. For info on the Fast of Esther, please see here

For more in-depth Purim Info see here.

Megila
The Megila (Scroll of Esther) is read on Purim evening and Purim day. It tells of the salvation of the Jews on Purim and explains the basis of how we celebrate Purim. Those who wish to fulfill this obligation correctly listen to every word of the Megila.

Purim Seuda (meal)
We celebrate Purim with a festive meal during the day (this year on Friday). As this year Purim is on a Friday and we also need to prepare for Shabbat, start the Seuda by midday and wrap it up by 5pm at the latest (Shabbat starts at 6.01pm, which is the latest time for candle lighting and the time the service starts in Shul). The meal is enhanced by wine to celebrate the miracles of our salvation on Purim. There are plenty of urban myths about Purim and drinking. Jewish law (halacha) mandates that you follow the instructions on whisky bottles and drink responsibly.

Mishloach Manot
Literally, the sending of gifts. Give at least two different ready to eat foods, eg a tub of chumus and a packet of crackers to another Jew. We give gifts to show our gratitute at the Purim salvation.

Matanot Le'evyonim
Literally, charity to those who need. More should be spent on this mitzva than Mishloach Manot. This money should reach its recipients on the day of Purim. Collection boxes will be available in Shul and the proceeds will be distributed on the day of Purim to help needy families celebrate Purim.

If you have any Purim questions, please email me.

Shemita Update March 08/Adar 5768

Here is a link to the latest Shemita update from the London Beth Din's Kashrut Department.

http://www.kosher.org.uk/shemittaalert.htm

Israeli chocolate is fine though as cocoa beans are not considered to be fruit even if you might wish they would count as one of your 5aday!

Purim Sameach / Happy Purim

Tu Bishvat / Tu B'shvat - the new year for trees

(see the late great Rabbi Shlomo Yosef Zevin's 'The Festivals in Halacha' for more information on Tu Bishvat. It is gratefully acknowledged for its use in preparing this post.)

This Monday night and Tuesday (21/22 Jan 08) is Tu Bishvat (aka Tu B'shvat). Tu Bishvat means 'the fifteenth day of Shevat'. The Hebrew letters 'tet' and 'vav' have the numerical value of 9 and 6 respectively and Shevat is one of the months of the Jewish calendar.

Tu Bishvat is mentioned in the Mishna (Rosh Hashana 1:1) as the new year for trees. According to the Beit Hillel (house of the sage Hillel), the new year for trees is on 15 Shevat whilst according to Beit Shammai (house of his great contemporary Shammai), the new year for trees is on 1 Shevat. The Gemara (Rosh Hashana 14b) decides in favour of Beit Hillel as it usually does in disputes between the two houses.

Why is there a new year for trees and why is there this difference of opinion as to when it occurs? (this is not to do with when it is most convenient for school kids to be able to plant trees or flowers to celebrate Tu Bishvat - so I am told!!)

The signifcance of the new year for trees lies primarily in various laws in the Torah that apply to trees. It is similar to the need for a financial new year for laws for laws which apply to appropriate money laws.

An example of the law that applies to trees is called 'orlah'. Orlah is a mitzva which prohibits using the produce of a tree in its first 3 years. The first year for this purpose ends on the Tu Bishvat following the planting of the tree.

The disagreement as to when the new year for trees occurs is based on disagreements as to when most of the rainy season has passed and when trees will then grow faster again (see the commentaries of Rashi and Tosafot on the Mishna that we cited). The Sages wished to get this time as right as they could.

Tu Bishvat has particular application in a Shemita year (see these posts for an explanation of Shemita) as it helps to distinguish between fruit which is part of the Shemita year and that which is not.

Since most of the laws relating to Tu Bishvat concern mitzvot hateluyot ba'aretz (Torah laws which apply only in the Land of Israel), it is a day which has more application in Israel than in the Diaspora. Nonetheless, it is a day which reminds us that the Torah directs us as to how to care for trees and by extension the rest of the environment and should make us pause to consider these ideas (get your recycling ready now!)

Some Sepharadi Jews, basing themselves on mystical sources, say special prayers, sing special songs and make a special feast for Tu Bishvat at which they eat as many different kinds of fruit as they can.

Ashkenazim, according to the Magen Avraham, (Shulchan Aruch, Orach Chayim 131:16) also eat many kinds of fruit - some people go for 15 since Tu Bishvat is on the 15th day of the month - but without the same kind of celebrations that are customary in Sepharadi communites, although the Ashkenazim cheer themselves by reciting Tachanun neither on Tu Bishvat nor at Mincha of the preceeding aftenoon.! (see Shulchan Aruch, Orach Chayim, 131:6)

Amongst Chasidim, many have the custom to pray on Tu Bishvat that they should get a beautiful etrog at Succot.

Whatever you do on Tu Bishvat, enjoy some fruit (if you buy Israeli fruit, make sure it is not Shemita produce - see here for info), consider the lessons of the day and look forward to the spring if you prefer it to winter!

Solar and Lunar Calendars

Following Rabbi Shlomo' sermon last Shabbat which dealt with why fixing a calendar is the first Mitzvah taught in the Torah and how the lunar (Jewish) calendar interacts with the solar (secular) calendar, Raphael Langham kindly sent me the following notes:

1. Judaism isn't the only religion that has a lunar calendar adjusted to the solar one. Burmese Buddhism (and probably other branches as well) uses one. They have twelve months each of 28 days and every few years an extra month is added to keep sync. with the solar calendar so that religious festivals are at much the same time each year. Interestingly the extra month has the same name as the previous one but with the number 2 (or the Burmese equivalent of sheni) at the end.

2. I hope it works better than ours. In 20,031 (Gregorian) 23792 (Jewish) Yom Kippur falls on Christmas day. Only just over 18,000 years to go, I just can't wait!

3. One should always try to work by the precept 'The best is the enemy of the good'.