Passover Calendar 2008 - Pesach Calendar 2008
Passover 2008 Calendar for those who celebrate Passover for 8 days (Diaspora Jews, meaning Jews who live outside of Israel, except most Reform Jews and some Conservative Jews):
| Passover Calendar 2008 - 5768 | |||
|---|---|---|---|
| Holiday | Gregorian Date | Hebrew Date | Comments |
| 12th Nissan: (Nightfall Wednesday to Nightfall Thursday = 12th of Nissan) | Thursday, April 17th, 2008 (Nightfall Wednesday to Nightfall Thursday = 12th of Nissan) | 12 Nissan 5768 | - Maot Chittim [literally, "wheat money" or "money (for) wheat" in Hebrew]: Prior to the Passover/Pesach festival, it is customary for each individual to contribute to a communal fund before Passover/Pesach in order that every Jewish person can afford a kosher Passover/Pesach. - Ta'anit Bechorot or Ta'anit Bekhorot (Ta'anit Bechorot or Ta'anit Bekhorot means "Fast of the First Born" in Hebrew): the first-born in a Jewish family fasts from sunrise to sunset on this day OR participates in a "Seudat Mitzvah" ("religious feast" in Hebrew) that is usually held after morning prayers in the synagogue on this day. |
| 13th Nissan: Erev Shabbat ["Day Before (the) Sabbath" in Hebrew] (Nightfall Thursday to Nightfall Friday = 13th of Nissan) | Friday, April 18th, 2008 (Nightfall Thursday to Nightfall Friday = 13th of Nissan) | 13 Nissan 5768 | - Bedikat Chametz ("Search For Leaven" in Hebrew), meaning search for chametz, using a candle and feather. Put all chametz found in the household and on one's possession that will not be destroyed by fire in bags and seal them securely. This chametz will be "sold" to a non-Jewish person, either directly or through one's rabbi via a legally binding contract and securely stored away in a storage area outside one's household for the duration of the Passover/Pesach festival whereupon it is "bought back" by the person who "sold" the chametz. All this is done so that - by Jewish law - one does not derive any benefit from or have any chametz in one's possession for the duration of the Passover/Pesach festival. When disposing of all chametz - and if one follows the rabbinical opinion to eat leaven at the evening and morning Shabbat meals - then leave behind loaves of challah for two Shabbat meals (the Shabbat meal on Friday evening and on Saturday morning); specifically, two ounces (or 56.7 grams) of challah per person per meal must be kept for the aforementioned two Shabbat meals. If, on the other hand, one follows the rabbinical opinion to dispose of all chametz before Shabbat and instead eat egg matzo for the evening and morning Shabbat meals, then after Bedikat Chametz, one makes sure that one has either disposed of one's chametz or "sold" all of one's chametz in one's possession that one wants to "buy back" after the Passover/Pesach festival, and then after this is done, one recites the Kol Chamira ("Nullification of all Leaven" in Aramaic) which is a formal declaration stating that all leaven both in one's household and on one's possession has been discarded. If one instead follows the rabbinical opinion to eat challah loaves I.E. chametz for the two Shabbat meals to fulfill the commandment to eat leaven at the two Shabbat meals, then Kol Chamira is recited following the second Shabbat meal in the morning, since we are not permitted by Jewish law to eat chametz at the third and final Shabbat meal. Regarding the third and final Sabbath meal, Ashkenazi Jews (Jews whose ancestors came from Central, Northwestern, and or Eastern Europe), following the opinion of the "Rama" [or "Rema", the Hebrew acronym for Rabbi Moses Isserles (or Moshe Isserlis) (1520-1572), born in Kraków, Poland], do not eat egg matzo with the third and final Shabbat meal of the day and instead - based on the Rama's opinion - only eat fruits and meat and fish which - according to the Rama - will make up for the lack of bread or matzo at the third Shabbat meal [known as "Seudah Shelishit" in Hebrew, the "Third (Sabbath) Meal"] (Shulchan Aruch, Orach Chayim 444:1). In all cases, no regular matzo may be eaten on Erev Pesach or Shabbat Erev Pesach I.E. the day before Passover or in the case of the year 2008/5768, the day before Passover occurring on the Sabbath, based on the opinion of Rabbi Levi in the Jerusalem Talmud (Talmud Yerushalmi, Pesachim 10:1, folio 37b), in which he states that no matzo may be eaten on the eve of Passover in order to eat the matzo that we are commanded to eat at the Passover Seder with a hearty appetite. Since egg matzo is considered to be "enhanced" matzo and as a result, is not the original or regular type of matzo that is eaten at the Seder meal, then, based on some rabbinic opinions, egg matzo is permitted to be eaten on the day before Passover. - Sof Z'man Achilat Chametz ("the latest time for eating leaven/chametz" in Hebrew), Sof Z'man Biur Chametz ("the latest time for burning leaven/chametz" in Hebrew), Mechirat Chametz ("the sale of leaven/chametz" in Hebrew) apply to this day. Therefore: - Achilat Chametz ("Eating Leaven" in Hebrew) - Stop eating chametz before about 4 halakhic hours after sunrise. - Biur Chametz ["destruction" in Hebrew, especially, "destruction by fire"; literally, "destruction (of the) Leaven" in Hebrew] - the burning of leaven/chametz: Burn chametz before about 5 halakhic hours after sunrise. - Mechirat Chametz ("the sale of leaven/chametz" in Hebrew) - Sell your remaining chametz before about 5 halakhic hours after sunrise. The exact time for ending the eating of one's chametz, for burning one's chametz, and for selling one's chametz depends on the rabbinically specified deadline time for each of these rituals for the location where the owner of the chametz will be on the day before Passover/Pesach. - Not long before 18 minutes before sunset, kindle a 50-hour Yahrtzeit candle. Since by Jewish law we are not permitted to create a new flame on Shabbat nor on Yom Tov, we kindle a 50-hour Yahrtzeit candle not long before Shabbat begins. At 18 minutes before sunset, we use the flame of this 50-hour Yahrtzeit candle to kindle the two Shabbat candles. The flame of the 50-hour Yahrtzeit candle will then last throughout the entire 25-hour period of Shabbat which will then enable us to use the flame of this candle to kindle the two Yom Tov candles when Yom Tov for the 1st day of Passover/Pesach begins following the end of Shabbat, enabling us to abide by the Jewish law to not kindle a new flame on Shabbat nor on Yom Tov. In addition, the flame of the 50-hour Yahrtzeit candle will burn throughout the 24-hour period for Yom Tov for the 1st day of Passover/Pesach and on into Yom Tov for the 2nd day of Passover/Pesach, enabling us to use the flame of the 50-hour Yahrtzeit candle to kindle the two Yom Tov candles for Yom Tov for the 2nd day of Passover/Pesach, which begins at sunset or nightfall (depending on the authoritative rabbinical opinion one follows). By using the flame of the 50-hour Yahrtzeit candle to kindle the two Yom Tov candles for Yom Tov for the 2nd day of Passover/Pesach, we are able to continue abiding by the Jewish law to not kindle a new flame on Yom Tov. At 18 minutes before sunset, use the flame of the 50-hour Yahrtzeit candle to kindle the two Shabbat candles (in Jerusalem, Israel, the custom is to kindle the two Shabbat candles 30-40 minutes before sunset). The time of sunset varies depending on one's geographic latitude. - Recite the associated blessing for Shabbat. Note that accepting Shabbat and Yom Tov is on an individual basis, and so after one kindles two Shabbat candles and recites the associated Shabbat blessing, Shabbat has officially begun for that person alone. |
| 14th Nissan: Shabbat Erev Pesach ["Day Before Passover (Occurring On The) Sabbath" in Hebrew] (Nightfall Friday to Nightfall Saturday = 14th of Nissan) | Saturday, April 19th, 2008 (Nightfall Friday to Nightfall Saturday = 14th of Nissan) | 14 Nissan 5768 | - To ensure that Shabbat meals are completed on time, Shabbat prayers are held at an earlier time than usual. - The first Shabbat meal is held on Friday evening after nightfall. - The second Shabbat meal is held on Saturday morning and must be completed by the end of the 4th halakhic hour after sunrise. - After finishing the second of the two Shabbat meals in the morning and then disposing of any remaining leaven/chametz (by flushing any remaining crumbs from the challah rolls as well as other food remains down the toilet as well as through the ritual of burning the chametz which was done prior to Shabbat since it is forbidden to burn chametz on Shabbat), we then perform a ritual which must be done by the end of the 5th halachic hour after sunrise known as "Bitul Chametz" ["Nullify (the) Leaven" in Hebrew; specifically, a verbal nullification of the leaven]. The Bitul Chametz is performed using the formula known as: "Kol Chamira" ("Nullification of all Leaven" in Aramaic). The Kol Chamira - as mentioned - is a formal declaration stating that all leaven both in one's household and on one's possession has been discarded. The Kol Chamira, in English, is as follows: "All Chametz and leavening that may still be in my property which I have or have not seen, which I may have or have not removed, of whose existence I have or have no knowledge, shall be considered ownerless and deemed as valueless as the dust of the earth." - For the third Shabbat meal, known as "Seudah Shelishit" in Hebrew ("Third Meal" in Hebrew), there are a couple of customs in Judaism. For Sephardi Jews (Jews whose ancestors came from either Spain and/or Portugal), egg matzo ("Matzo Ashirah" in Hebrew, specifically meaning "Enriched Matzo") is permitted to be eaten during the third Shabbat meal. The blessing that is recited over the egg matzo is known as the "Mezonot" blessing ("Mezonot" means "Foods" in Hebrew). The mezonot blessing is recited either over a product whose main ingredient is one of the five religiously prescribed grains - wheat, barley, spelt, oats, or rye - as well as over the product itself when it is made with one of the aforementioned 5 grains and with a liquid other than water; this excludes bread, which has its own blessing. The mezonot blessing ("Who Creates Various Kinds of Foods") is as follows in English: "Blessed are you L-rd our G-d, King of the Universe, Who creates various kinds of foods (or sustenance)." For Ashkenazi Jews (Jews whose ancestors came either Central, Northwestern, and/or Eastern Europe), some may choose to consume egg matzo but the custom, initiated by the "Rama" or "Rema" (the Hebrew acronym for the 16th century Polish Rabbi Moses Isserles) is to not eat any matzo for the third Shabbat meal and instead, the "Rama" or "Rema" instructed that one should eat either fish or meat, or fruit. For both Sephardic Jews and Ashkenazic Jews, it is wise not to eat too much during the third Shabbat meal so that - according to the Jerusalem Talmud - one may eat the matzo commanded to be eaten at the Passover/Pesach Seder with a hearty appetite. - Passover/Pesach begins just after Shabbat (Shabbat actually ends just after nightfall, which in Jewish law is anytime from 20 minutes to 1 hour after sunset, depending on one's geographic latitude, but for Jews who follow the authoritative rabbinical opinion to "extend" Shabbat, we extend Shabbat by "borrowing" time from the previous day and establishing the start of Shabbat at about 18 minutes before sunset on Friday and also "borrow" about a half-hour of time from the day following Shabbat, and so based on this authoritative rabbinical opinion, the Passover/Pesach festival begins after Shabbat ends about a half-hour after nightfall on Saturday) with the 1st Seder following shortly thereafter. |
| 1st Day of Pesach/Passover | Sunday, April 20th, 2008 (Nightfall Saturday to Nightfall Sunday = 15th of Nissan) | 15 Nissan 5768 | - Motza'ei Shabbat ("After Sabbath" in Hebrew): After nightfall (and for those who follow the authoritative rabbinical opinion to extend Shabbat by "borrowing" time from the previous and following days, making Shabbat begin about 18 minutes before sunset on Friday and end about a half-hour after nightfall on Saturday) on Saturday evening, we open the Passover/Pesach Seder by referring to the "instruction manual" for conducting the Passover/Pesach Seder known as the Passover/Pesach Haggadah ("Haggadah" means "narration" or "telling", referring to the narrating or telling of the Passover/Pesach story which is in step 5 of the 15-step ordered process for conducting the Passover/Pesach Seder that is contained in the Passover/Pesach Haggadah). We open the Passover/Pesach Seder and the Passover/Pesach Haggadah by reciting a special series of 5 blessings known by its transliterated Hebrew acrostic/mnemonic as: "YaKNeHaZ". The special series of 5 blessings, performed when the first day of Pesach/Passover follows Shabbat, is arranged in a specific order, however, there are at least 8 different authoritative rabbinical opinions concerning the order in which these 5 special blessings are recited. We present to you but one of these orders and it is as follows: (1) Yayin ("Wine" in Hebrew): Perform the wine blessing over a cup of red wine; (2) Kiddush ["Sanctification (of the Hebrews by G-d)" in Hebrew]: Perform the Kiddush blessing; (3) Ner ("Light" in Hebrew): Perform the blessing over fire (using the 50-hour Yahrtzeit candle that was kindled before Shabbat began, kindle either the two Yom Tov candles or the Havdalah candle, whichever is being used based on the authoritative rabbinical opinion one follows, and recite the blessing over the fire, and if one uses the two Yom Tov candles, one recites the blessing for Yom Tov following the blessing over the fire); (4) Havdalah ("Separate" or "Distinguish" in Hebrew): Perform the Havdalah blessing; and (5) Shehecheyanu ("Who Has Kept Us In Life" in Hebrew): Perform the Shehecheyanu blessing. - Yom Tov for the 1st day of Passover/Pesach is over either at sunset or at nightfall, depending on the authoritative rabbinical opinion one follows. |
| 2nd Day of Pesach/Passover | Monday, April 21st, 2008 (Nightfall Sunday to Nightfall Monday = 16th of Nissan) | 16 Nissan 5768 | - The "Counting of the Omer" ("Sefirat Ha'Omer" in Hebrew) starts this evening. The Counting of the Omer is a verbal counting of each of the 49 days between the festival of Passover/Pesach and the festival of Shavuot. More specifically, the 49 days between the festival of Passover/Pesach and the festival of Shavuot begin in the evening after the 1st day of Passover/Pesach and end in the evening on the day prior to the start of the festival of Shavuot (originally, and prior to the Passover/Pesach of Egypt story, the festival of Passover/Pesach alone - minus the six-day festival of Unleavened Bread which immediately followed the festival of Passover/Pesach - was a one-day festival; eventually, both festivals were combined after the Passover/Pesach of Egypt story to become a seven-day festival known as Passover/Pesach, which commemorated the Passover/Pesach of Egypt story. That is why the Counting of the Omer begins on the evening after the 1st day of Passover/Pesach: the Counting of the Omer originally began immediately after the original one-day festival of Passover/Pesach was over). Why was this done? Because it was commanded in the Hebrew Bible - specifically, the Torah - to do so. The source for counting the omer is in the Hebrew Bible, in Vayikra or Leviticus 23:15-16, where it states: "And from the day on which you bring the sheaf of wave offering (or sheaf of elevation offering) - the day after the Sabbath - you shall count off seven weeks. They must be complete: you must count until the day after the seventh week — fifty days; then you shall bring an offering of new grain to the L-rd." Furthermore, in Devarim or Deuteronomy 16:9, it states, regarding the counting of the omer: "You shall count off seven weeks; start to count the seven weeks when the sickle is first put to the standing grain (or "...when the grain is standing in the fields".)". Since the ancient Sages interpreted the phrase "until the day after the seventh week — fifty days" to mean that one should count "until (but not including) the 50th day", we therefore count 49 consecutive days starting from the evening after the 1st day of Passover/Pesach. During the time of the Beit Ha'Mikdash (the "Temple" in Hebrew; specifically, the First and Second Temples in Jerusalem), there was a commandment ("mitzvah" in Hebrew) on the second night of Passover/Pesach to harvest a measurement of three sa'ah of barley. The following day, (meaning in the daytime on the second day of Passover/Pesach), there was a commandment to bring a portion of this harvest, the size of an omer [equivalent to about 3.3 dry quarts (U.S.) or 3.63402 liters or 3,634.029 milliliters; an omer, like the sa'ah, was an ancient Hebrew measurement], to the Temple in Jerusalem. On the fiftieth day, after the forty-nine days of counting, there was a commandment to bring the first offering of the year from new wheat. Nowadays, since we do not have a Temple, the Omer is neither harvested nor offered. Nevertheless, there is still a commandment/mitzvah to count the Omer. The fiftieth day is also the day of the festival of Shavuot and the word "Shavuot" or "Shavuoth" means "Weeks" in Hebrew, referring to the seven weeks of counting that we had just completed. Since the Torah states, regarding the counting of the omer: "And you shall count for yourselves...", the commandment to count is fulfilled on an individual basis. Furthermore, since the Torah states that we must count seven complete weeks, the time to start the count is just after nightfall on the 16th day of the Hebrew/Jewish month of Nissan, so that we can fulfill the obligation to count "complete" days, since the Jewish day begins at nightfall (note that some rabbinical opinions state that the Jewish day begins at sunset). However, since a commandment that is performed frequently takes precedence over a commandment that is performed infrequently, just after nightfall we first recite the Ma'ariv or Arvit ("Evening" in Hebrew) prayers as well as the "Shema" prayer within the Ma'ariv or Arvit prayers, and then after reciting the "Amidah" prayer in the Ma'ariv or Arvit prayers, we immediately begin the count. Also, since we started the count just after nightfall on the 16th of Nissan, we continue to count just after nightfall on each successive day as well, up to and including the evening of the 49th day of the omer count. Another interpretation for why we count the omer is as follows: since the festival of Shavuot is the day G-d gave the Torah to the Hebrews, the entire counting period therefore becomes one of continuous elevation and preparation - from the "animalistic intellect" and status of an Egyptian slave when the Hebrews were in Egypt to a "humanistic intellect" and therefore one who was ready to receive the Torah at Mount Sinai on the 50th day after leaving Egypt. The aforementioned interpretation is a Kabbalistic (Jewish mystical) interpretation. How to count: As soon as three medium-sized stars appear in the sky, which in Jewish law indicates that nightfall has arrived, the count is to be made. If the sky is overcast, then nightfall is approximately anywhere from 20 minutes to 1 hour after sunset, depending on one's geographic latitude. For each of the 49 evenings, the person doing the count first recites the following standard blessing in transliterated Hebrew: "Baruch atah adonai, eloheinu melekh ha'olam, asher kidshanu bemitzvotav vetzivanu al Sefirat ha'Omer". In English, this means: "Blessed are You, L-rd our G-d, King of the Universe, Who has sanctified us with His commandments, and commanded us to count the Omer". Next, the person states the omer count in terms of both total days and weeks and days. The omer count is ideally recited in Hebrew, but the Omer may be counted in any language, as long as it is understood by the counter. For instance, for the 1st evening, on the 16th of Nissan, one states: "Today is one day in the omer (count)". On the second evening, one states: "Today is two days in the omer (count)", and so on until the 7th day, when we make a slight change and state: "Today is seven days which is one week in the omer (count)". From the 7th day on, one adds the count of weeks to the count of days, for instance, for the 8th day, one states, "Today is eight days which is one week and one day in the omer (count)". On the 14th day, we state: "Today is fourteen days which is two weeks in the omer (count)", and on the 15th day, we state: "Today is fifteen days which is two weeks and one day in the omer (count)", and so on for all 49 days. For Jewish people who follow the Sephardi rite (Sephardi Jews are Jews whose ancestors came from either Spain and/or Portugal), for the 1st evening, one states: "Today is one day of (not in) the omer (count)". For the 2nd evening, one states: "Today is two days of the omer (count)", and so on until the 7th day, when a slight change is made: "Today is the seventh day of the omer (count) which is one week". Unlike the aforementioned Ashkenazi rite (Ashkenazi Jews are Jews whose ancestors came either Central, Northwestern, and/or Eastern Europe), which places the word "omer" in relation to the concurrent count of weeks, the Sephardi rite places the word "omer" in relation to the number of the day. From the 7th day on, as in the Ashkenazi rite, the Sephardi rite adds the count of weeks to the count of days, but, as mentioned, places the word "omer" in relation to the number of the day. For the 8th day in the Sephardi rite, one states: "Today is eight days of the omer (count) which is one week and one day". For the 14th day, in the Sephardi rite, one states: "Today is the fourteenth day of the omer (count) which is two weeks", and for the 15th day in the Sephardi rite, one states: "Today is fifteen days of the omer (count) which is two weeks and one day", and so on. In Hebrew, Ashkenazi Jews say "Ba'Omer" ("in the Omer" in Hebrew) while Sephardi Jews say "La'Omer" ("of the Omer" in Hebrew). In all cases, the count should be recited while standing, based on the verse in Devarim or Deuteronomy 16:9 which states: "...when the grain is standing in the fields". Nevertheless, if one was sitting when he or she made the count, the obligation to count was still fulfilled. Various Halakhot ("Laws" in Hebrew) regarding the counting of the omer include the following: a person may only recite the blessing for counting the omer at night; if he/she forgets to recite the blessing for counting the omer at night as well as forgets to count the omer that night, but if he/she remembers to count the omer the next morning or afternoon, then he/she can count the omer in the morning or in the afternoon, but he/she cannot recite the blessing for counting the omer. Another circumstance may arise where a person forgets to count a day in the omer altogether. In that case, a person can continue to count the omer on succeeding days, but the person cannot recite the blessing for counting the omer. The omer count, as mentioned, is performed just after nightfall, but if one counted the omer for a given day after sunset but before nightfall - meaning when one sees the appearance of three-medium-sized stars in the sky which indicates that nightfall has begun or if it is an overcast sky, anytime between 20 minutes to hour after sunset, depending on one's geographic latitude - then one is not obligated to count the omer again for that night but it is nevertheless proper to count the omer again for that night - but without reciting the blessing for counting the omer - at the usual time, that is, just after nightfall. If a person forgets to count the omer just after nightfall and after reciting the Amidah in the Ma'ariv or Arvit ("Evening" in Hebrew) prayers, then he/she may count the omer at any time throughout the night. If the person forgot to count the omer throughout the night, then he/she may count the omer at any time during the day, but omits the blessing for counting the omer. If a person made a mistake when counting the omer and forgot to count either the days or the weeks, then he/she must count again, but omits on that day and from that day on - meaning up to and including the final day of the count - the recitation of the blessing for counting the omer. If one is asked what the omer count is for a given night, then if the person being asked has not yet recited the count for that night, then he/she should avoid saying the number for that night because by saying the number for that night, he/she will have effectively counted the omer for that night without first having said a blessing for the counting of the omer. Therefore, if one stated the count of the omer in response to being asked what the omer count was for that night, then that person who stated the omer count without first reciting the blessing for counting the omer cannot recite the blessing for counting the omer for that night. For succeeding nights for counting the omer, the person who stated the omer count without first reciting the blessing for counting the omer will be able to count the omer for the remainder of the days for counting the omer, but will not be permitted to first recite the blessing for the counting of the omer for each of these nights. The solution to this is as follows: when asked what the omer count is for the night, then one should respond: "Last night was (recite the omer count for the previous night here, meaning the omer count for the night prior to the night which one has yet to count)". If the previous day was the Jewish holiday of Lag Ba'Omer or Lag La'Omer ("Thirty-Third Day In The Omer" and "Thirty-Third Day of the Omer", respectively, in Hebrew), then one should be careful to continue to state the previous day - in this case, the 33rd day (in or of) the Omer in terms of the recitation formula of the omer count, rather than the simply reciting that it was the 33rd day (in or of) the Omer, as this is a common mistake. One must make sure that he/she is aware of the number of the omer for the given day. If he/she recites the blessing for counting the omer for a given night without being aware of the number for that night and then added the number for that night in the omer count only after first hearing another person recite the omer count for that night, then he/she has nonetheless fulfilled the obligation to count the omer for that night. Another situation may arise when a person thinks that he/she knew the correct number for the omer count for a given day when he/she recited the blessing for counting the omer, but after reciting the blessing for counting the omer, realized that he/she was mistaken after hearing the correct number recited by others, then he/she can continue to count the omer for that night and he/she does not have to repeat the blessing for counting the omer for that night. If a person counted the wrong omer number for an entire day - meaning at night as well as on the following day (this would be the same as not counting that day) - on succeeding days for counting the omer, he/she can no longer recite the blessing for counting the omer, but is still obligated to count the omer for that day. If, however, he/she does not recall whether or not he/she counted the omer for that particular day, then he/she can continue to count the omer for the remaining day of the omer count and include the blessing for counting the omer. Finally, if he/she recited the blessing for counting the omer for a given day and then counted the wrong number for that day but remembered within about 18 seconds that he/she made a mistake and did not say anything else from the time he/she recited the wrong omer number and the time that he/she realized that he/she made an error in the omer number, then he/she may continue to count the correct omer number for that day and need not repeat the blessing for counting the omer for that day. If, however, he/she does not remember within about 18 seconds that he/she made a mistake but did not say anything else from the time he/she recited the wrong omer number to the time that he/she realized that he/she made an error in the omer number, then it is considered to be as if he/she did not perform the omer count for that day, and so he/she may recite the blessing for counting the omer and then he/she may count anew for that day. - Customs associated with the counting of the omer include the following: for some Jews living outide Israel, where a second Seder is conducted, it is the custom for them to recite the blessing and words for the first day in or of the omer count - that is, on the 16th day of Nissan - after the conclusion of the second Seder. Why? The reason is based on the fact that by reciting the blessing and words for the omer count for the first day of or in the omer, one is effectively declaring the day to be the 16th day of Nissan and since the reason for the second Seder derives from the possibility that the second day of Passover/Pesach might actually be the 15th day of Nissan rather than the 16th of Nissan, then by reciting the blessing and words for the omer count after the second Seder is completed, one is in essence saying that holding the second Seder is still meaningful rather than unnecessary. In other words, the second Seder is seen as possibly being on the 15th day of Nissan rather than on the 16th day of Nissan so by waiting until after the second Seder is completed, one can then recite the blessing and words for the omer count, which will effectively declare the day to be the 16th day of Nissan. Jews that are pious and righteous have the custom, at the conclusion of the Seder in Israel (the first evening of Passover/Pesach), and at the conclusion of the second Seder for Jews living outside Israel (the second evening of Passover/Pesach), to read the portion of the Torah that talks about the Omer. Many Sephardi communities in Israel will read the Torah portion that talks about the Omer just before the counting of the omer for the first day of or in the omer. They base this custom on the rabbinical declaration which in turn is derived from the Hebrew Bible, in Hosea 14:3, where the prophets told the Hebrews/Jews that, instead of animal sacrifices, their lips (I.E. prayer and confession) would suffice to achieve atonement and return to G-d, until the time is ripe for the third temple, wherein animal sacrifices will achieve their true purpose. Therefore, based on this verse from Hosea, these Sephardi Jews believe that by reading this Torah portion concerning the omer, it is as if they were fulfilling the obligation to bring the omer offering to the Temple in Jerusalem as was done when the temple stood. Some Jews, following the counting of the omer, have a custom to refer to Messianic times by mentioning the building of the third temple - which will happen when Messianic times are upon us - by reciting the following declaration: "May it be Your will that that the Beit Ha-Mikdash (the "Temple" in Hebrew) be rebuilt speedily in our days". Finally, some Jews have the custom following the counting of the omer to read Psalm 67 because according to Jewish tradition, Psalm 67 has 49 words in it, which of course, correspond to the 49 days of or in the omer. - This is the First day in (or of) the Omer. - After Yom Tov for the 2nd day of Passover/Pesach is over either at sunset or at nightfall (depending on the authoritative rabbinical opinion one follows), perform a shortened version of the Havdalah ceremony to formally mark the separation or distinction between Yom Tov for the 2nd day of Passover/Pesach and the secular weekdays which follow Yom Tov for the 2nd day of Passover/Pesach. The shortened version of the Havdalah ceremony involves reciting the Havdalah blessing over a cup of red wine. |
| 3rd Day of Pesach/Passover (1st Day of Chol Ha-Moed) | Tuesday, April 22nd, 2008 (Nightfall Monday to Nightfall Tuesday = 17th of Nissan) | 17 Nissan 5768 | - Second day in (or of) the Omer |
| 4th Day of Pesach/Passover (2nd Day of Chol Ha-Moed) | Wednesday, April 23rd, 2008 (Nightfall Tuesday to Nightfall Wednesday = 18th of Nissan) | 18 Nissan 5768 | - Third day in (or of) the Omer |
| 5th Day of Pesach/Passover (3rd Day of Chol Ha-Moed) | Thursday, April 24th, 2008 (Nightfall Wednesday to Nightfall Thursday = 19th of Nissan) | 19 Nissan 5768 | - Fourth day in (or of) the Omer |
| 6th Day of Pesach/Passover (4th Day of Chol Ha-Moed) | Friday, April 25th, 2008 (Nightfall Thursday to Nightfall Friday = 20th of Nissan) | 20 Nissan 5768 | - Fifth day in (or of) the Omer This year, Yom Tov for the seventh day of Passover/Pesach falls on Shabbat. Therefore, since Shabbat supercedes Yom Tov in terms of holiness, we abide by the Jewish law to begin Shabbat and the seventh day of Passover/Pesach according to the starting time for Shabbat, which according to rabbinical law, is about 18 minutes before sunset on Friday. The original time for the start and end of Shabbat was from nightfall to nightfall on the following day - as was and still is the case for the other six days of the week (some rabbinical authorities state that the Jewish day begins at sunset and ends at sunset on the following day) - but the ancient rabbis deemed Shabbat to be so important that they extended Shabbat by "borrowing" time from the previous and following day so that Shabbat begins about 18 minutes before sunset on Friday and ends about a half-hour after nightfall on Saturday. - Not long before 18 minutes before sunset, kindle a 26-hour Yahrtzeit candle. Since by Jewish law we are not permitted to create a new flame on Shabbat nor on Yom Tov, we in this case kindle a 26-hour Yahrtzeit candle not long before Shabbat/Yom Tov begins. At 18 minutes before sunset, we use the flame of this 26-hour Yahrtzeit candle to kindle the two Shabbat/Yom Tov candles (meaning the two Shabbat candles also serve as the two Yom Tov candles when a Yom Tov day falls on Shabbat). The flame of the 26-hour Yahrtzeit candle will then last throughout the entire 25-hour period of Shabbat/Yom Tov which will then enable us to use the flame of this candle to kindle the two Yom Tov candles when Yom Tov for the 8th day of Passover/Pesach begins following the end of Shabbat, which for this year is also the 7th day of Passover/Pesach, enabling us to abide by the Jewish law to not kindle a new flame on Shabbat nor on Yom Tov. - At 18 minutes before sunset, use the flame of the 26-hour Yahrtzeit candle to kindle the two Shabbat/Yom Tov candles (in Jerusalem, Israel, the custom is to kindle the two Shabbat/Yom Tov candles 30-40 minutes before sunset). The time of sunset varies depending on one's geographic latitude. - Recite the associated blessing for Shabbat/Yom Tov, which is a blessing that includes the mention of both Shabbat and Yom Tov for the seventh day of Passover/Pesach since both occur on the same day this year. Note that accepting Shabbat and Yom Tov is on an individual basis, and so after one kindles two Shabbat/Yom Tov candles and recites the associated Shabbat/Yom Tov blessing, Shabbat and Yom Tov for the 7th day of Passover/Pesach has officially begun for that person alone. Since one cannot put out a flame on Shabbat nor on Yom Tov, if using a candle to kindle the two Shabbat/Yom Tov candles, then one must allow the flame of the candle used to kindle the two Shabbat/Yom Tov candles to extinguish itself after 18 minutes before sunset on Friday. The same applies for the lit match after 18 minutes before sunset on Friday; one can drop the lit match into a tray-holder for the two Shabbat/Yom Tov candles and allow the lit match to extinguish itself. - After kindling the two Shabbat/Yom Tov candles, recite the associated blessing for Shabbat and for Yom Tov as one blessing since both Shabbat and Yom Tov for the 7th day of Passover/Pesach occur on the same day in this year. - Following the recitation of the Shabbat/Yom Tov blessing, recite the Kiddush blessing for Shabbat/Yom Tov over the wine. The Kiddush blessing, of course, includes the wine blessing or blessing over the wine. - After the recitation of the Kiddush blessing for Shabbat/Yom Tov, both Shabbat and Yom Tov have formally begun for the one who recited the Kiddush blessing for Shabbat/Yom Tov since accepting Shabbat and Yom Tov is on an individual basis. |
| 7th Day of Pesach/Passover ("Shevi'i Shel Pesach" in Hebrew) | Saturday, April 26th, 2008 (Nightfall Friday to Nightfall Saturday = 21st of Nissan) | 21 Nissan 5768 | - Sixth day in (or of) the Omer - Yizkor Service ["Yizkor" means either "Remember", "Remembrance", "Memorial", "May (G-d) Remember", or "May (He) Remember" in Hebrew; "Yizkor" is from the Hebrew root word "Zakhor", meaning "Remember"] is performed. The Yizkor service is the "Memorial Prayers" service, which consists of three principal parts: (1) The Preface [this consists of: (A) A series of readings and prayers that are recited and chanted. The purpose of opening the Yizkor service with these readings and prayers is to set the mood for the solemn Yizkor service, and (B) Paragraphs that person read silently which recall the one that is deceased. There are individual paragraphs for one's closest relatives: one's father, mother, husband, wife, son, daughter, other relatives and friends, and also paragraphs for Jewish martyrs. In the Yizkor service, each individual reads the appropriate paragraph(s).]; (2) "Yizkor" ("May the L-rd Remember" in Hebrew), and (3) "E-l Malei Rachamim" ("G-d, Full of Mercy (or Compassion)" in Hebrew), which is chanted by the chazan or chazzan ("Cantor" in Hebrew, referring to the liturgical singer in the synagogue). At this point, there are some Jewish congregations which add a special prayer for Jewish martyrs called "Av Ha-Rahamim" ["Ancestor of Mercies (or Compassions)" in Hebrew]". In addition, some Jewish congregations also add Psalm 23 at this point. To close out the Yizkor service, although it is not included in the traditional form of the Yizkor service, some Jewish congregations add the "Mourner's Kaddish", which is a memorial prayer that praises G-d. Jewish mourning is both private and public. The Yizkor service is the public observance for the community of Jewish people that are in bereavement. The Yizkor service is the memorial service, and is recited four times a year in the synagogue: (1) After the Torah reading on Yom Kippur day, (2) (A) Shemini Atzeret (the one-day holiday that immediately follows the seventh and final day of Sukkot), or (2) (B) for Jews living in Israel, on the combined Simchat Torah/Shemini Atzeret day, (3) (A) the seventh day of Passover/Pesach for Jews who celebrate Passover/Pesach for seven days (most Reform Jews, some Conservative Jews, and Jews living in Israel), or (3) (B) the eighth day of Passover/Pesach for Jews who celebrate Passover/Pesach for eight days (Jews living outside Israel with the exception of most Reform Jews and some Conservative Jews), and finally, (4) (A) on the first and only day of Shavuot for Jews who celebrate Passover/Pesach for seven days: this includes most Reform Jews, some Conservative Jews, and Jews living in Israel, or (4) (B) on the second day of Shavuot for Jews who celebrate Passover/Pesach for eight days: this includes Jews living outside Israel with the exception of most Reform Jews and some Conservative Jews. - Both Shabbat and Yom Tov for the 7th day of Passover/Pesach ends at nightfall (or for those who follow the authoritative rabbinical opinion to extend the time of Shabbat, about a half-hour after nightfall), depending on the authoritative rabbinical opinion one follows. The exact time for when sunset and nightfall arrives depends on one's geographic latitude. - After Shabbat/Yom Tov is over at nightfall (or if one follows the authoritative rabbinical opinion to extend Shabbat, about a half-hour after nightfall), perform the full version of the Havdalah ceremony to formally mark the separation or distinction between Shabbat/Yom Tov for the 7th day of Passover/Pesach and Yom Tov for the 8th day of Passover/Pesach which follows Shabbat/Yom Tov for the 7th day of Passover/Pesach. The full version of the Havdalah ceremony involves reciting 4 blessings in the following order: (1) The blessing over the wine over a cup of red wine; (2) The blessing over the spices, meaning reciting the blessing over the spices over a spice box containing spices and/or herbs; (3) The blessing over the fire, meaning the kindling of the two interwoven Havdalah candles that are joined at the wick or lighting two separate Havdalah candles - whichever is being used - and the recitation of the aforementioned blessing for fire, and (4) The blessing of Havdalah over the same cup of red wine that was used for the blessing over the wine. The blessing of Havdalah in this case formally marks the separation or distinction of Shabbat/Yom Tov for the seventh day of Passover/Pesach and Yom Tov for the 8th day of Passover/Pesach which follows Shabbat/Yom Tov for the 7th day of Passover/Pesach. |
| 8th Day of Pesach/Passover ("Acharon Shel Pesach" in Hebrew) | Sunday, April 27th, 2008 (Nightfall Saturday to Nightfall Sunday = 22nd of Nissan) | 22 Nissan 5768 | - Seventh day in (or of) the Omer - Yizkor ("memorial" in Hebrew) Service - Yom Tov for the 8th day of Passover/Pesach and the Passover/Pesach festival for Jews who celebrate Passover/Pesach for eight days ends at sunset or at nightfall, depending on the authoritative rabbinical opinion one follows. The exact time for when sunset and nightfall arrives depends on one's geographic latitude. - After Yom Tov for the eighth day of Passover/Pesach is over either at sunset or at nightfall (depending on the authoritative rabbinical opinion one follows), perform a shortened version of the Havdalah ceremony to formally mark the separation or distinction between Yom Tov for the 8th day of Passover/Pesach and the secular weekdays which follow Yom Tov. The shortened version of the Havdalah ceremony involves reciting the Havdalah blessing over a cup of red wine. |
| Isru Chag (literally means "bind the festival" in Hebrew) | Monday, April 28th, 2008 (Nightfall Sunday to Nightfall Monday = 23rd of Nissan) | 23 Nissan 5768 | - Isru Chag means "tie up the festival" in Hebrew and is a kind of cooling down day after the festive Passover holiday; a kind of semi-holiday. - Eighth day in (or of) the Omer |
Passover 2008 Calendar for those who celebrate Passover for 7 days (most Reform Jews, some Conservative Jews, and Jews living in Israel):
| Passover Calendar 2008 - 5768 | |||
|---|---|---|---|
| Holiday | Gregorian Date | Hebrew Date | Comments |
| 12th Nissan: (Nightfall Wednesday to Nightfall Thursday = 12th of Nissan) | Thursday, April 17th, 2008 (Nightfall Wednesday to Nightfall Thursday = 12th of Nissan) | 12 Nissan 5768 | - Maot Chittim [literally, "wheat money" or "money (for) wheat" in Hebrew]: Prior to the Passover/Pesach festival, it is customary for each individual to contribute to a communal fund before Passover/Pesach in order that every Jewish person can afford a kosher Passover/Pesach. - Ta'anit Bechorot or Ta'anit Bekhorot (Ta'anit Bechorot or Ta'anit Bekhorot means "Fast of the First Born" in Hebrew): the first-born in a Jewish family fasts from sunrise to sunset on this day OR participates in a "Seudat Mitzvah" ("religious feast" in Hebrew) that is usually held after morning prayers in the synagogue on this day. |
| 13th Nissan: Erev Shabbat ["Day Before (the) Sabbath" in Hebrew] (Nightfall Thursday to Nightfall Friday = 13th of Nissan) | Friday, April 18th, 2008 (Nightfall Thursday to Nightfall Friday = 13th of Nissan) | 13 Nissan 5768 | - Bedikat Chametz ("Search For Leaven" in Hebrew), meaning search for chametz, using a candle and feather. Put all chametz found in the household and on one's possession that will not be destroyed by fire in bags and seal them securely. This chametz will be "sold" to a non-Jewish person, either directly or through one's rabbi via a legally binding contract and securely stored away in a storage area outside one's household for the duration of the Passover/Pesach festival whereupon it is "bought back" by the person who "sold" the chametz. All this is done so that - by Jewish law - one does not derive any benefit from or have any chametz in one's possession for the duration of the Passover/Pesach festival. When disposing of all chametz - and if one follows the rabbinical opinion to eat leaven at the evening and morning Shabbat meals - then leave behind loaves of challah for two Shabbat meals (the Shabbat meal on Friday evening and on Saturday morning); specifically, two ounces (or 56.7 grams) of challah per person per meal must be kept for the aforementioned two Shabbat meals. If, on the other hand, one follows the rabbinical opinion to dispose of all chametz before Shabbat and instead eat egg matzo for the evening and morning Shabbat meals, then after Bedikat Chametz, one makes sure that one has either disposed of one's chametz or "sold" all of one's chametz in one's possession that one wants to "buy back" after the Passover/Pesach festival, and then after this is done, one recites the Kol Chamira ("Nullification of all Leaven" in Aramaic) which is a formal declaration stating that all leaven both in one's household and on one's possession has been discarded. If one instead follows the rabbinical opinion to eat challah loaves I.E. chametz for the two Shabbat meals to fulfill the commandment to eat leaven at the two Shabbat meals, then Kol Chamira is recited following the second Shabbat meal in the morning, since we are not permitted by Jewish law to eat chametz at the third and final Shabbat meal. Regarding the third and final Sabbath meal, Ashkenazi Jews (Jews whose ancestors came from Central, Northwestern, and or Eastern Europe), following the opinion of the "Rama" [or "Rema", the Hebrew acronym for Rabbi Moses Isserles (or Moshe Isserlis) (1520-1572), born in Kraków, Poland], do not eat egg matzo with the third and final Shabbat meal of the day and instead - based on the Rama's opinion - only eat fruits and meat and fish which - according to the Rama - will make up for the lack of bread or matzo at the third Shabbat meal [known as "Seudah Shelishit" in Hebrew, the "Third (Sabbath) Meal"] (Shulchan Aruch, Orach Chayim 444:1). In all cases, no regular matzo may be eaten on Erev Pesach or Shabbat Erev Pesach I.E. the day before Passover or in the case of the year 2008/5768, the day before Passover occurring on the Sabbath, based on the opinion of Rabbi Levi in the Jerusalem Talmud (Talmud Yerushalmi, Pesachim 10:1, folio 37b), in which he states that no matzo may be eaten on the eve of Passover in order to eat the matzo that we are commanded to eat at the Passover Seder with a hearty appetite. Since egg matzo is considered to be "enhanced" matzo and as a result, is not the original or regular type of matzo that is eaten at the Seder meal, then, based on some rabbinic opinions, egg matzo is permitted to be eaten on the day before Passover. - Sof Z'man Achilat Chametz ("the latest time for eating leaven/chametz" in Hebrew), Sof Z'man Biur Chametz ("the latest time for burning leaven/chametz" in Hebrew), Mechirat Chametz ("the sale of leaven/chametz" in Hebrew) apply to this day. Therefore: - Achilat Chametz ("Eating Leaven" in Hebrew) - Stop eating chametz before about 4 halakhic hours after sunrise. - Biur Chametz ["destruction" in Hebrew, especially, "destruction by fire"; literally, "destruction (of the) Leaven" in Hebrew] - the burning of leaven/chametz: Burn chametz before about 5 halakhic hours after sunrise. - Mechirat Chametz ("the sale of leaven/chametz" in Hebrew) - Sell your remaining chametz before about 5 halakhic hours after sunrise. The exact time for ending the eating of one's chametz, for burning one's chametz, and for selling one's chametz depends on the rabbinically specified deadline time for each of these rituals for the location where the owner of the chametz will be on the day before Passover/Pesach. - Not long before 18 minutes before sunset, kindle a 26-hour Yahrtzeit candle. Since by Jewish law we are not permitted to create a new flame on Shabbat nor on Yom Tov, we kindle a 26-hour Yahrtzeit candle not long before Shabbat begins. At 18 minutes before sunset, we use the flame of this 26-hour Yahrtzeit candle to kindle the two Shabbat candles. The flame of the 26-hour Yahrtzeit candle will then last throughout the entire 25-hour period of Shabbat which will then enable us to use the flame of this candle to kindle the two Yom Tov candles when Yom Tov for the 1st day of Passover/Pesach begins following the end of Shabbat, enabling us to abide by the Jewish law to not kindle a new flame on Shabbat nor on Yom Tov. - At 18 minutes before sunset, use the flame of the 26-hour Yahrtzeit candle to kindle the two Shabbat candles (in Jerusalem, Israel, the custom is to kindle the two Shabbat candles 30-40 minutes before sunset). The time of sunset varies depending on one's geographic latitude. - Recite the associated blessing for Shabbat. Note that accepting Shabbat and Yom Tov is on an individual basis, and so after one kindles two Shabbat candles and recites the associated Shabbat blessing, Shabbat has officially begun for that person alone. |
| 14th Nissan: Shabbat Erev Pesach ["Day Before Passover (Occurring On The) Sabbath" in Hebrew] (Nightfall Friday to Nightfall Saturday = 14th of Nissan) | Saturday, April 19th, 2008 (Nightfall Friday to Nightfall Saturday = 14th of Nissan) | 14 Nissan 5768 | - To ensure that Shabbat meals are completed on time, Shabbat prayers are held at an earlier time than usual. - The first Shabbat meal is held on Friday evening after nightfall. - The second Shabbat meal is held on Saturday morning and must be completed by the end of the 4th halakhic hour after sunrise. - After finishing the second of the two Shabbat meals in the morning and then disposing of any remaining leaven/chametz (by flushing any remaining crumbs from the challah rolls as well as other food remains down the toilet as well as through the ritual of burning the chametz which was done prior to Shabbat since it is forbidden to burn chametz on Shabbat), we then perform a ritual which must be done by the end of the 5th halachic hour after sunrise known as "Bitul Chametz" ["Nullify (the) Leaven" in Hebrew; specifically, a verbal nullification of the leaven]. The Bitul Chametz is performed using the formula known as: "Kol Chamira" ("Nullification of all Leaven" in Aramaic). The Kol Chamira - as mentioned - is a formal declaration stating that all leaven both in one's household and on one's possession has been discarded. The Kol Chamira, in English, is as follows: "All Chametz and leavening that may still be in my property which I have or have not seen, which I may have or have not removed, of whose existence I have or have no knowledge, shall be considered ownerless and deemed as valueless as the dust of the earth." - For the third Shabbat meal, known as "Seudah Shelishit" in Hebrew ("Third Meal" in Hebrew), there are a couple of customs in Judaism. For Sephardi Jews (Jews whose ancestors came from either Spain and/or Portugal), egg matzo ("Matzo Ashirah" in Hebrew, specifically meaning "Enriched Matzo") is permitted to be eaten during the third Shabbat meal. The blessing that is recited over the egg matzo is known as the "Mezonot" blessing ("Mezonot" means "Foods" in Hebrew). The mezonot blessing is recited either over a product whose main ingredient is one of the five religiously prescribed grains - wheat, barley, spelt, oats, or rye - as well as over the product itself when it is made with one of the aforementioned 5 grains and with a liquid other than water; this excludes bread, which has its own blessing. The mezonot blessing ("Who Creates Various Kinds of Foods") is as follows in English: "Blessed are you L-rd our G-d, King of the Universe, Who creates various kinds of foods (or sustenance)." For Ashkenazi Jews (Jews whose ancestors came either Central, Northwestern, and/or Eastern Europe), some may choose to consume egg matzo but the custom, initiated by the "Rama" or "Rema" (the Hebrew acronym for the 16th century Polish Rabbi Moses Isserles) is to not eat any matzo for the third Shabbat meal and instead, the "Rama" or "Rema" instructed that one should eat either fish or meat, or fruit. For both Sephardic Jews and Ashkenazic Jews, it is wise not to eat too much during the third Shabbat meal so that - according to the Jerusalem Talmud - one may eat the matzo commanded to be eaten at the Passover/Pesach Seder with a hearty appetite. - Passover/Pesach begins just after Shabbat (Shabbat actually ends just after nightfall, which in Jewish law is anytime from 20 minutes to 1 hour after sunset, depending on one's geographic latitude, but for Jews who follow the authoritative rabbinical opinion to "extend" Shabbat, we extend Shabbat by "borrowing" time from the previous day and establishing the start of Shabbat at about 18 minutes before sunset on Friday and also "borrow" about a half-hour of time from the day following Shabbat, and so based on this authoritative rabbinical opinion, the Passover/Pesach festival begins after Shabbat ends about a half-hour after nightfall on Saturday) with the 1st Seder following shortly thereafter. |
| 1st Day of Pesach/Passover | Sunday, April 20th, 2008 (Nightfall Saturday to Nightfall Sunday = 15th of Nissan) | 15 Nissan 5768 | - Motza'ei Shabbat ("After Sabbath" in Hebrew): After nightfall (and for those who follow the authoritative rabbinical opinion to extend Shabbat by "borrowing" time from the previous and following days, making Shabbat begin about 18 minutes before sunset on Friday and end about a half-hour after nightfall on Saturday) on Saturday evening, we open the Passover/Pesach Seder by referring to the "instruction manual" for conducting the Passover/Pesach Seder known as the Passover/Pesach Haggadah ("Haggadah" means "narration" or "telling", referring to the narrating or telling of the Passover/Pesach story which is in step 5 of the 15-step ordered process for conducting the Passover/Pesach Seder that is contained in the Passover/Pesach Haggadah). We open the Passover/Pesach Seder and the Passover/Pesach Haggadah by reciting a special series of 5 blessings known by its transliterated Hebrew acrostic/mnemonic as: "YaKNeHaZ". The special series of 5 blessings, performed when the first day of Pesach/Passover follows Shabbat, is arranged in a specific order, however, there are at least 8 different authoritative rabbinical opinions concerning the order in which these 5 special blessings are recited. We present to you but one of these orders and it is as follows: (1) Yayin ("Wine" in Hebrew): Perform the wine blessing over a cup of red wine; (2) Kiddush ["Sanctification (of the Hebrews by G-d)" in Hebrew]: Perform the Kiddush blessing; (3) Ner ("Light" in Hebrew): Perform the blessing over fire (using the 26-hour Yahrtzeit candle that was kindled before Shabbat began, kindle either the two Yom Tov candles or the Havdalah candle, whichever is being used based on the authoritative rabbinical opinion one follows, and recite the blessing over the fire, and if one uses the two Yom Tov candles, one recites the blessing for Yom Tov following the blessing over the fire); (4) Havdalah ("Separate" or "Distinguish" in Hebrew): Perform the Havdalah blessing; and (5) Shehecheyanu ("Who Has Kept Us In Life" in Hebrew): Perform the Shehecheyanu blessing. - Yom Tov for the 1st day of Passover/Pesach is over either at sunset or at nightfall, depending on the authoritative rabbinical opinion one follows. - After Yom Tov for the 1st day of Passover/Pesach is over either at sunset or at nightfall (depending on the authoritative rabbinical opinion one follows), perform a shortened version of the Havdalah ceremony to formally mark the separation or distinction between Yom Tov for the 1st day of Passover/Pesach and the secular weekdays which follow Yom Tov. The shortened version of the Havdalah ceremony involves reciting the Havdalah blessing over a cup of red wine. |
| 2nd Day of Pesach/Passover (1st Day of Chol Ha-Moed) | Monday, April 21st, 2008 (Nightfall Sunday to Nightfall Monday = 16th of Nissan) | 16 Nissan 5768 | - The "Counting of the Omer" ("Sefirat Ha'Omer" in Hebrew) starts this evening. The Counting of the Omer is a verbal counting of each of the 49 days between the festival of Passover/Pesach and the festival of Shavuot. More specifically, the 49 days between the festival of Passover/Pesach and the festival of Shavuot begin in the evening after the 1st day of Passover/Pesach and end in the evening on the day prior to the start of the festival of Shavuot (originally, and prior to the Passover/Pesach of Egypt story, the festival of Passover/Pesach alone - minus the six-day festival of Unleavened Bread which immediately followed the festival of Passover/Pesach - was a one-day festival; eventually, both festivals were combined after the Passover/Pesach of Egypt story to become a seven-day festival known as Passover/Pesach, which commemorated the Passover/Pesach of Egypt story. That is why the Counting of the Omer begins on the evening after the 1st day of Passover/Pesach: the Counting of the Omer originally began immediately after the original one-day festival of Passover/Pesach was over). Why was this done? Because it was commanded in the Hebrew Bible - specifically, the Torah - to do so. The source for counting the omer is in the Hebrew Bible, in Vayikra or Leviticus 23:15-16, where it states: "And from the day on which you bring the sheaf of wave offering (or sheaf of elevation offering) - the day after the Sabbath - you shall count off seven weeks. They must be complete: you must count until the day after the seventh week — fifty days; then you shall bring an offering of new grain to the L-rd." Furthermore, in Devarim or Deuteronomy 16:9, it states, regarding the counting of the omer: "You shall count off seven weeks; start to count the seven weeks when the sickle is first put to the standing grain (or "...when the grain is standing in the fields".)". Since the ancient Sages interpreted the phrase "until the day after the seventh week — fifty days" to mean that one should count "until (but not including) the 50th day", we therefore count 49 consecutive days starting from the evening after the 1st day of Passover/Pesach. During the time of the Beit Ha'Mikdash (the "Temple" in Hebrew; specifically, the First and Second Temples in Jerusalem), there was a commandment ("mitzvah" in Hebrew) on the second night of Passover/Pesach to harvest a measurement of three sa'ah of barley. The following day, (meaning in the daytime on the second day of Passover/Pesach), there was a commandment to bring a portion of this harvest, the size of an omer [equivalent to about 3.3 dry quarts (U.S.) or 3.63402 liters or 3,634.029 milliliters; an omer, like the sa'ah, was an ancient Hebrew measurement], to the Temple in Jerusalem. On the fiftieth day, after the forty-nine days of counting, there was a commandment to bring the first offering of the year from new wheat. Nowadays, since we do not have a Temple, the Omer is neither harvested nor offered. Nevertheless, there is still a commandment/mitzvah to count the Omer. The fiftieth day is also the day of the festival of Shavuot and the word "Shavuot" or "Shavuoth" means "Weeks" in Hebrew, referring to the seven weeks of counting that we had just completed. Since the Torah states, regarding the counting of the omer: "And you shall count for yourselves...", the commandment to count is fulfilled on an individual basis. Furthermore, since the Torah states that we must count seven complete weeks, the time to start the count is just after nightfall on the 16th day of the Hebrew/Jewish month of Nissan, so that we can fulfill the obligation to count "complete" days, since the Jewish day begins at nightfall (note that some rabbinical opinions state that the Jewish day begins at sunset). However, since a commandment that is performed frequently takes precedence over a commandment that is performed infrequently, just after nightfall we first recite the Ma'ariv or Arvit ("Evening" in Hebrew) prayers as well as the "Shema" prayer within the Ma'ariv or Arvit prayers, and then after reciting the "Amidah" prayer in the Ma'ariv or Arvit prayers, we immediately begin the count. Also, since we started the count just after nightfall on the 16th of Nissan, we continue to count just after nightfall on each successive day as well, up to and including the evening of the 49th day of the omer count. Another interpretation for why we count the omer is as follows: since the festival of Shavuot is the day G-d gave the Torah to the Hebrews, the entire counting period therefore becomes one of continuous elevation and preparation - from the "animalistic intellect" and status of an Egyptian slave when the Hebrews were in Egypt to a "humanistic intellect" and therefore one who was ready to receive the Torah at Mount Sinai on the 50th day after leaving Egypt. The aforementioned interpretation is a Kabbalistic (Jewish mystical) interpretation. How to count: As soon as three medium-sized stars appear in the sky, which in Jewish law indicates that nightfall has arrived, the count is to be made. If the sky is overcast, then nightfall is approximately anywhere from 20 minutes to 1 hour after sunset, depending on one's geographic latitude. For each of the 49 evenings, the person doing the count first recites the following standard blessing in transliterated Hebrew: "Baruch atah adonai, eloheinu melekh ha'olam, asher kidshanu bemitzvotav vetzivanu al Sefirat ha'Omer". In English, this means: "Blessed are You, L-rd our G-d, King of the Universe, Who has sanctified us with His commandments, and commanded us to count the Omer". Next, the person states the omer count in terms of both total days and weeks and days. The omer count is ideally recited in Hebrew, but the Omer may be counted in any language, as long as it is understood by the counter. For instance, for the 1st evening, on the 16th of Nissan, one states: "Today is one day in the omer (count)". On the second evening, one states: "Today is two days in the omer (count)", and so on until the 7th day, when we make a slight change and state: "Today is seven days which is one week in the omer (count)". From the 7th day on, one adds the count of weeks to the count of days, for instance, for the 8th day, one states, "Today is eight days which is one week and one day in the omer (count)". On the 14th day, we state: "Today is fourteen days which is two weeks in the omer (count)", and on the 15th day, we state: "Today is fifteen days which is two weeks and one day in the omer (count)", and so on for all 49 days. For Jewish people who follow the Sephardi rite (Sephardi Jews are Jews whose ancestors came from either Spain and/or Portugal), for the 1st evening, one states: "Today is one day of (not in) the omer (count)". For the 2nd evening, one states: "Today is two days of the omer (count)", and so on until the 7th day, when a slight change is made: "Today is the seventh day of the omer (count) which is one week". Unlike the aforementioned Ashkenazi rite (Ashkenazi Jews are Jews whose ancestors came either Central, Northwestern, and/or Eastern Europe), which places the word "omer" in relation to the concurrent count of weeks, the Sephardi rite places the word "omer" in relation to the number of the day. From the 7th day on, as in the Ashkenazi rite, the Sephardi rite adds the count of weeks to the count of days, but, as mentioned, places the word "omer" in relation to the number of the day. For the 8th day in the Sephardi rite, one states: "Today is eight days of the omer (count) which is one week and one day". For the 14th day, in the Sephardi rite, one states: "Today is the fourteenth day of the omer (count) which is two weeks", and for the 15th day in the Sephardi rite, one states: "Today is fifteen days of the omer (count) which is two weeks and one day", and so on. In Hebrew, Ashkenazi Jews say "Ba'Omer" ("in the Omer" in Hebrew) while Sephardi Jews say "La'Omer" ("of the Omer" in Hebrew). In all cases, the count should be recited while standing, based on the verse in Devarim or Deuteronomy 16:9 which states: "...when the grain is standing in the fields". Nevertheless, if one was sitting when he or she made the count, the obligation to count was still fulfilled. Various Halakhot ("Laws" in Hebrew) regarding the counting of the omer include the following: a person may only recite the blessing for counting the omer at night; if he/she forgets to recite the blessing for counting the omer at night as well as forgets to count the omer that night, but if he/she remembers to count the omer the next morning or afternoon, then he/she can count the omer in the morning or in the afternoon, but he/she cannot recite the blessing for counting the omer. Another circumstance may arise where a person forgets to count a day in the omer altogether. In that case, a person can continue to count the omer on succeeding days, but the person cannot recite the blessing for counting the omer. The omer count, as mentioned, is performed just after nightfall, but if one counted the omer for a given day after sunset but before nightfall - meaning when one sees the appearance of three-medium-sized stars in the sky which indicates that nightfall has begun or if it is an overcast sky, anytime between 20 minutes to hour after sunset, depending on one's geographic latitude - then one is not obligated to count the omer again for that night but it is nevertheless proper to count the omer again for that night - but without reciting the blessing for counting the omer - at the usual time, that is, just after nightfall. If a person forgets to count the omer just after nightfall and after reciting the Amidah in the Ma'ariv or Arvit ("Evening" in Hebrew) prayers, then he/she may count the omer at any time throughout the night. If the person forgot to count the omer throughout the night, then he/she may count the omer at any time during the day, but omits the blessing for counting the omer. If a person made a mistake when counting the omer and forgot to count either the days or the weeks, then he/she must count again, but omits on that day and from that day on - meaning up to and including the final day of the count - the recitation of the blessing for counting the omer. If one is asked what the omer count is for a given night, then if the person being asked has not yet recited the count for that night, then he/she should avoid saying the number for that night because by saying the number for that night, he/she will have effectively counted the omer for that night without first having said a blessing for the counting of the omer. Therefore, if one stated the count of the omer in response to being asked what the omer count was for that night, then that person who stated the omer count without first reciting the blessing for counting the omer cannot recite the blessing for counting the omer for that night. For succeeding nights for counting the omer, the person who stated the omer count without first reciting the blessing for counting the omer will be able to count the omer for the remainder of the days for counting the omer, but will not be permitted to first recite the blessing for the counting of the omer for each of these nights. The solution to this is as follows: when asked what the omer count is for the night, then one should respond: "Last night was (recite the omer count for the previous night here, meaning the omer count for the night prior to the night which one has yet to count)". If the previous day was the Jewish holiday of Lag Ba'Omer or Lag La'Omer ("Thirty-Third Day In The Omer" and "Thirty-Third Day of the Omer", respectively, in Hebrew), then one should be careful to continue to state the previous day - in this case, the 33rd day (in or of) the Omer in terms of the recitation formula of the omer count, rather than the simply reciting that it was the 33rd day (in or of) the Omer, as this is a common mistake. One must make sure that he/she is aware of the number of the omer for the given day. If he/she recites the blessing for counting the omer for a given night without being aware of the number for that night and then added the number for that night in the omer count only after first hearing another person recite the omer count for that night, then he/she has nonetheless fulfilled the obligation to count the omer for that night. Another situation may arise when a person thinks that he/she knew the correct number for the omer count for a given day when he/she recited the blessing for counting the omer, but after reciting the blessing for counting the omer, realized that he/she was mistaken after hearing the correct number recited by others, then he/she can continue to count the omer for that night and he/she does not have to repeat the blessing for counting the omer for that night. If a person counted the wrong omer number for an entire day - meaning at night as well as on the following day (this would be the same as not counting that day) - on succeeding days for counting the omer, he/she can no longer recite the blessing for counting the omer, but is still obligated to count the omer for that day. If, however, he/she does not recall whether or not he/she counted the omer for that particular day, then he/she can continue to count the omer for the remaining day of the omer count and include the blessing for counting the omer. Finally, if he/she recited the blessing for counting the omer for a given day and then counted the wrong number for that day but remembered within about 18 seconds that he/she made a mistake and did not say anything else from the time he/she recited the wrong omer number and the time that he/she realized that he/she made an error in the omer number, then he/she may continue to count the correct omer number for that day and need not repeat the blessing for counting the omer for that day. If, however, he/she does not remember within about 18 seconds that he/she made a mistake but did not say anything else from the time he/she recited the wrong omer number to the time that he/she realized that he/she made an error in the omer number, then it is considered to be as if he/she did not perform the omer count for that day, and so he/she may recite the blessing for counting the omer and then he/she may count anew for that day. - Customs associated with the counting of the omer include the following: for some Jews living outide Israel, where a second Seder is conducted, it is the custom for them to recite the blessing and words for the first day in or of the omer count - that is, on the 16th day of Nissan - after the conclusion of the second Seder. Why? The reason is based on the fact that by reciting the blessing and words for the omer count for the first day of or in the omer, one is effectively declaring the day to be the 16th day of Nissan and since the reason for the second Seder derives from the possibility that the second day of Passover/Pesach might actually be the 15th day of Nissan rather than the 16th of Nissan, then by reciting the blessing and words for the omer count after the second Seder is completed, one is in essence saying that holding the second Seder is still meaningful rather than unnecessary. In other words, the second Seder is seen as possibly being on the 15th day of Nissan rather than on the 16th day of Nissan so by waiting until after the second Seder is completed, one can then recite the blessing and words for the omer count, which will effectively declare the day to be the 16th day of Nissan. Jews that are pious and righteous have the custom, at the conclusion of the Seder in Israel (the first evening of Passover/Pesach), and at the conclusion of the second Seder for Jews living outside Israel (the second evening of Passover/Pesach), to read the portion of the Torah that talks about the Omer. Many Sephardi communities in Israel will read the Torah portion that talks about the Omer just before the counting of the omer for the first day of or in the omer. They base this custom on the rabbinical declaration which in turn is derived from the Hebrew Bible, in Hosea 14:3, where the prophets told the Hebrews/Jews that, instead of animal sacrifices, their lips (I.E. prayer and confession) would suffice to achieve atonement and return to G-d, until the time is ripe for the third temple, wherein animal sacrifices will achieve their true purpose. Therefore, based on this verse from Hosea, these Sephardi Jews believe that by reading this Torah portion concerning the omer, it is as if they were fulfilling the obligation to bring the omer offering to the Temple in Jerusalem as was done when the temple stood. Some Jews, following the counting of the omer, have a custom to refer to Messianic times by mentioning the building of the third temple - which will happen when Messianic times are upon us - by reciting the following declaration: "May it be Your will that that the Beit Ha-Mikdash (the "Temple" in Hebrew) be rebuilt speedily in our days". Finally, some Jews have the custom following the counting of the omer to read Psalm 67 because according to Jewish tradition, Psalm 67 has 49 words in it, which of course, correspond to the 49 days of or in the omer. - This is the First day in (or of) the Omer. |
| 3rd Day of Pesach/Passover (2nd Day of Chol Ha-Moed) | Tuesday, April 22nd, 2008 (Nightfall Monday to Nightfall Tuesday = 17th of Nissan) | 17 Nissan 5768 | - Second day in (or of) the Omer |
| 4th Day of Pesach/Passover (3rd Day of Chol Ha-Moed) | Wednesday, April 23rd, 2008 (Nightfall Tuesday to Nightfall Wednesday = 18th of Nissan) | 18 Nissan 5768 | - Third day in (or of) the Omer |
| 5th Day of Pesach/Passover (4th Day of Chol Ha-Moed) | Thursday, April 24th, 2008 (Nightfall Wednesday to Nightfall Thursday = 19th of Nissan) | 19 Nissan 5768 | - Fourth day in (or of) the Omer |
| 6th Day of Pesach/Passover (5th Day of Chol Ha-Moed) | Friday, April 25th, 2008 (Nightfall Thursday to Nightfall Friday = 20th of Nissan) | 20 Nissan 5768 | - Fifth day in (or of) the Omer This year, Yom Tov for the seventh day of Passover/Pesach falls on Shabbat. Therefore, since Shabbat supercedes Yom Tov in terms of holiness, we abide by the Jewish law to begin Shabbat and the seventh day of Passover/Pesach according to the starting time for Shabbat, which according to rabbinical law, is about 18 minutes before sunset on Friday. The original time for the start and end of Shabbat was from nightfall to nightfall on the following day - as was and still is the case for the other six days of the week (some rabbinical authorities state that the Jewish day begins at sunset and ends at sunset on the following day) - but the ancient rabbis deemed Shabbat to be so important that they extended Shabbat by "borrowing" time from the previous and following day so that Shabbat begins about 18 minutes before sunset on Friday and ends about a half-hour after nightfall on Saturday. - Not long before 18 minutes before sunset, strike and light a match or kindle a candle. Since by Jewish law we are not permitted to create a new flame on Shabbat nor on Yom Tov, we in this case strike and light a match or kindle a candle not long before Shabbat/Yom Tov begins. At 18 minutes before sunset, we use the flame of the lit match or kindled candle to kindle the two Shabbat/Yom Tov candles (meaning the two Shabbat candles also serve as the two Yom Tov candles when a Yom Tov day falls on Shabbat). By creating a new flame before Shabbat begins and using it to kindle the two Shabbat/Yom Tov candles, this enables us to abide by the Jewish law to not kindle a new flame on Shabbat nor on Yom Tov. - At 18 minutes before sunset, use the flame of the lit match or kindled candle to kindle the two Shabbat/Yom Tov candles (in Jerusalem, Israel, the custom is to kindle the two Shabbat/Yom Tov candles 30-40 minutes before sunset). The time of sunset varies depending on one's geographic latitude. - Recite the associated blessing for Shabbat/Yom Tov, which is a blessing that includes the mention of both Shabbat and Yom Tov for the seventh day of Passover/Pesach since both occur on the same day this year. Note that accepting Shabbat and Yom Tov is on an individual basis, and so after one kindles two Shabbat/Yom Tov candles and recites the associated Shabbat/Yom Tov blessing, Shabbat and Yom Tov for the 7th day of Passover/Pesach has officially begun for that person alone. Since one cannot put out a flame on Shabbat nor on Yom Tov, if using a candle to kindle the two Shabbat/Yom Tov candles, then one must allow the flame of the candle used to kindle the two Shabbat/Yom Tov candles to extinguish itself after 18 minutes before sunset on Friday. The same applies for the lit match after 18 minutes before sunset on Friday; one can drop the lit match into a tray-holder for the two Shabbat/Yom Tov candles and allow the lit match to extinguish itself. - After kindling the two Shabbat/Yom Tov candles, recite the associated blessing for Shabbat and for Yom Tov as one blessing since both Shabbat and Yom Tov for the 7th day of Passover/Pesach occur on the same day in this year. - Following the recitation of the Shabbat/Yom Tov blessing, recite the Kiddush blessing for Shabbat/Yom Tov over the wine. The Kiddush blessing, of course, includes the wine blessing or blessing over the wine. - After the recitation of the Kiddush blessing for Shabbat/Yom Tov, both Shabbat and Yom Tov have formally begun for the one who recited the Kiddush blessing for Shabbat/Yom Tov since accepting Shabbat and Yom Tov is on an individual basis. |
| 7th Day of Pesach/Passover ("Shevi'i Shel Pesach" in Hebrew) | Saturday, April 26th, 2008 (Nightfall Friday to Nightfall Saturday = 21st of Nissan) | 21 Nissan 5768 | - Sixth day in (or of) the Omer - Yizkor Service ["Yizkor" means either "Remember", "Remembrance", "Memorial", "May (G-d) Remember", or "May (He) Remember" in Hebrew; "Yizkor" is from the Hebrew root word "Zakhor", meaning "Remember"] is performed. The Yizkor service is the "Memorial Prayers" service, which consists of three principal parts: (1) The Preface [this consists of: (A) A series of readings and prayers that are recited and chanted. The purpose of opening the Yizkor service with these readings and prayers is to set the mood for the solemn Yizkor service, and (B) Paragraphs that person read silently which recall the one that is deceased. There are individual paragraphs for one's closest relatives: one's father, mother, husband, wife, son, daughter, other relatives and friends, and also paragraphs for Jewish martyrs. In the Yizkor service, each individual reads the appropriate paragraph(s).]; (2) "Yizkor" ("May the L-rd Remember" in Hebrew), and (3) "E-l Malei Rachamim" ("G-d, Full of Mercy (or Compassion)" in Hebrew), which is chanted by the chazan or chazzan ("Cantor" in Hebrew, referring to the liturgical singer in the synagogue). At this point, there are some Jewish congregations which add a special prayer for Jewish martyrs called "Av Ha-Rahamim" ["Ancestor of Mercies (or Compassions)" in Hebrew]". In addition, some Jewish congregations also add Psalm 23 at this point. To close out the Yizkor service, although it is not included in the traditional form of the Yizkor service, some Jewish congregations add the "Mourner's Kaddish", which is a memorial prayer that praises G-d. Jewish mourning is both private and public. The Yizkor service is the public observance for the community of Jewish people that are in bereavement. The Yizkor service is the memorial service, and is recited four times a year in the synagogue: (1) After the Torah reading on Yom Kippur day, (2) (A) Shemini Atzeret (the one-day holiday that immediately follows the seventh and final day of Sukkot), or (2) (B) for Jews living in Israel, on the combined Simchat Torah/Shemini Atzeret day, (3) (A) the seventh day of Passover/Pesach for Jews who celebrate Passover/Pesach for seven days (most Reform Jews, some Conservative Jews, and Jews living in Israel), or (3) (B) the eighth day of Passover/Pesach for Jews who celebrate Passover/Pesach for eight days (Jews living outside Israel with the exception of most Reform Jews and some Conservative Jews), and finally, (4) (A) on the first and only day of Shavuot for Jews who celebrate Passover/Pesach for seven days: this includes most Reform Jews, some Conservative Jews, and Jews living in Israel, or (4) (B) on the second day of Shavuot for Jews who celebrate Passover/Pesach for eight days: this includes Jews living outside Israel with the exception of most Reform Jews and some Conservative Jews. - Both Shabbat and Yom Tov for the 7th day of Passover/Pesach and the Passover/Pesach festival for Jews who celebrate Passover/Pesach for seven days ends at nightfall (or for those who follow the authoritative rabbinical opinion to extend the time of Shabbat, about a half-hour after nightfall), depending on the authoritative rabbinical opinion one follows. The exact time for when sunset and nightfall arrives depends on one's geographic latitude. - After Shabbat/Yom Tov is over at nightfall (or if one follows the authoritative rabbinical opinion to extend Shabbat, about a half-hour after nightfall), perform the full version of the Havdalah ceremony to formally mark the separation or distinction between Shabbat/Yom Tov for the 7th day of Passover/Pesach and the secular weekdays which follow Shabbat/Yom Tov for the 7th day of Passover/Pesach. The full version of the Havdalah ceremony involves reciting 4 blessings in the following order: (1) The blessing over the wine over a cup of red wine; (2) The blessing over the spices, meaning reciting the blessing over the spices over a spice box containing spices and/or herbs; (3) The blessing over the fire, meaning the kindling of the two interwoven Havdalah candles that are joined at the wick or lighting two separate Havdalah candles - whichever is being used - and the recitation of the aforementioned blessing for fire, and (4) The blessing of Havdalah over the same cup of red wine that was used for the blessing over the wine. The blessing of Havdalah in this case formally marks the separation or distinction of Shabbat/Yom Tov for the seventh day of Passover/Pesach from the secular weekdays that follow. |
| Isru Chag | Sunday, April 27th, 2008 (Nightfall Saturday to Nightfall Sunday = 22nd of Nissan) | 22 Nissan 5768 | - Isru Chag means "tie up the festival" in Hebrew and is a kind of cooling down day after the festive Passover holiday; a kind of semi-holiday. - Seventh day in (or of) the Omer |
If you would like further details about the Passover 2008 / Pesach 2008 calendar including the religious activities performed during the Pesach/Passover holiday for 2008, just click the following link:
Passover Calendar 2008 - Pesach Calendar 2008
* Note that the above list of Passover 2008 calendar dates represents the days of Passover according to the Gregorian calendar. Passover/Pesach in 2008 / 5768 actually begins just after Shabbat ends on Saturday, April 19, 2008 in the Gregorian calendar according to the Jewish/Hebrew calendar. Although the Jewish day in the Jewish/Hebrew calendar is either from sundown to sundown or nightfall to nightfall, again, depending on the authoritative rabbinical opinion that one follows, we extend the day for Shabbat by "borrowing" time from the previous day and from the following day, so that Shabbat begins about 18 minutes before sunset on Friday and ends about a half-hour after nightfall on Saturday. So for instance, for Jews who celebrate Pesach / Passover for 7 days, the 15th of Nissan in 5768 / 2008 starts about a half-hour after nightfall on Saturday, April 19, 2008 and lasts either until just after Shabbat on Saturday, April 26, 2008, where the end of Shabbat occurs about a half-hour after nightfall on Saturday. For Jews who celebrate Pesach / Passover for 8 days, the 15th of Nissan in 5768 / 2008 starts about a half-hour after nightfall on Saturday, April 19, 2008 and lasts either until sunset or until nightfall (depending on the authoritative rabbinical opinion that one follows) on Sunday, April 27, 2008. The 15th of Nissan marks the start of the Pesach/Passover holiday.
To find out when the Passover 2007 rituals took place, check out our Passover Calendar For 2007.
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