1960 Israel SUKKOT Vintage JEWISH POSTER Jewish JUDAICA Herbrew CHILDREN Hebrew

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1960 Israel SUKKOT Vintage JEWISH POSTER Jewish JUDAICA Herbrew CHILDREN Hebrew:
$75.00

DESCRIPTION : Here for sale is a genuine authentic vintageca 50- 60 years oldJEWISH POSTER , Which was issued by the JNF ( Jewish National Fund ) - KKL ( Keren Kayemet Le\'Israel ) inthe late 1950\'s up to the early-mid 1960\'s for the purpose of celebrating and commemorating theJewish Biblical feastday ofSUKKOT(Hebrew: סוכות or סֻכּוֹת, sukkōt, Feast of Booths, Feast of Tabernacles). The poster depicts a beautifulyillustrated image ofa groupvery cute Eretz Israeli children , BOYS and GIRLS , Dressed with typical ERETZ ISRAELI clothes of the 1950\'s ,Constructing and decorating their SUKKAH .The WHOLE SCENE isVERY JOYFUL . The TEXT in FOUR LANGUAGES : The HEBREW heading is \"HAG HASUKKOT\" (The FEAST of SUCCOT) . Also in French : \"FETE DE SOUCCOTH\" , Also in SPANISH : \"FIESTA DE LAS CABANAS\" , Also in English : \" SOCCOTH\". Acolorful Printing . Designeris NA\'AMA. The poster SIZE is around 18.5\" x 12.5\" . The poster isprinted stock.Very goodcondition. Pristine . ( Pls look at scan for accurate AS IS images ) The POSTER will be sent rolled in a special protective rigid sealed tube.AUTHENTICITY :The poster comes from a KKL- JNF old warehouse andis fullyguaranteed ORIGINAL fromthe early-mid 1960\'s. Copies of this AUTHENTIC posterwerebought WHOLESALE from my store for RESELLING by the largest and well reputed POSTER GALLERIES in ISRAEL and WORLDWIDE. It is NOT a reproduction or a recently made reprint or an immitation ,Itholds alife long GUARANTEE for itsAUTHENTICITY and ORIGINALITY.

PAYMENTS : Payment method accepted : Paypal .

SHIPPING : Shipp worldwide via registeredairmail is$15 . Poster will be sent rolled in a special protective rigid sealed tube. Handling within 3-5 days after payment. Estimated Int\'l duration around 14 days.

From WIKIPEDIA : The Festival of Sukkot begins on Tishri 15, the fifth day after Yom Kippur. It is quite a drastic transition, from one of the most solemn holidays in our year to one of the most joyous. This festival is sometimes referred to as Zeman Simkhateinu, the Season of our Rejoicing. Sukkot lasts for seven days. The two days following the festival are separate holidays, Shemini Atzeret and Simkhat Torah, but are commonly thought of as part of Sukkot. The word \"Sukkot\" means \"booths,\" and refers to the temporary dwellings that we are commanded to live in during this holiday. The name of the holiday is frequently translated \"The Feast of Tabernacles,\" which, like many translations of technical Jewish terms, isn\'t terribly useful unless you already know what the term is referring to. The Hebrew pronunciation of Sukkot is \"Sue COAT,\" but is often pronounced as in Yiddish, to rhyme with \"BOOK us.\" Like Passover and Shavu\'ot, Sukkot has a dual significance: historical and agricultural. The holiday commemorates the forty-year period during which the children of Israel were wandering in the desert, living in temporary shelters. Sukkot is also a harvest festival, and is sometimes referred to as Chag Ha-Asif, the Festival of Ingathering. The festival of Sukkot is instituted in Leviticus 23:33 et seq. No work is permitted on the first and second days of the holiday. Work is permitted on the remaining days. These intermediate days on which work is permitted are referred to as Chol Ha-Mo\'ed, as are the intermediate days of Passover. In honor of the holiday\'s historical significance, we are commanded to dwell in temporary shelters, as our ancestors did in the wilderness. The commandment to \"dwell\" in a sukkah can be fulfilled by simply eating all of one\'s meals there; however, if the weather, climate, and one\'s health permit, one should live in the sukkah as much as possible, including sleeping in it. A sukkah must have at least three walls covered with a material that will not blow away in the wind. Canvas covering tied or nailed down is acceptable and quite common in the United States. A sukkah may be any size, so long as it is large enough for you to fulfill the commandment of dwelling in it. The roof of the sukkah must be made of material referred to as sekhakh (literally, covering). To fulfill the commandment, sekhakh must be something that grew from the ground and was cut off, such as tree branches, corn stalks, bamboo reeds, sticks, or two-by-fours. Sekhakh must be left loose, not tied together or tied down. Sekhakh must be placed sparsely enough that rain can get in, and preferably sparsely enough that the stars can be seen, but not so sparsely that more than ten inches is open at any point or that there is more light than shade. The sekhakh must be put on last. It is common practice, and highly commendable, to decorate the sukkah. In the northEastern United States, Jews commonly hang dried squash and corn in the sukkah to decorate it, because these vegetables are readily available at that time for the American holidays of Halloween and Thanksgiving. Building and decorating a sukkah is a fun, family project, much like decorating the Christmas tree is for Christians. It is a sad commentary on modern American Judaism that most of the highly assimilated Jews who complain about being deprived of the fun of having and decorating a Christmas tree have never even heard of Sukkot. The following blessing is recited when eating a meal in th Many Americans, upon seeing a decorated sukkah for the first time, remark on how much the sukkah (and the holiday generally) reminds them of Thanksgiving. This is not entirely coincidental. Our American pilgrims, who originated the Thanksgiving holiday, were deeply religious people. When they were trying to find a way to express their thanks for their survival and for the harvest, they looked to the Bible for an appropriate way of celebrating and based their holiday in part on Sukkot. (Nifty facts they don\'t teach you in public school!) Another observance related to Sukkot involves what are known as The Four Species (arba minim in Hebrew) or the lulav and etrog. We are commanded to take these four plants and use them to \"rejoice before the L-rd.\" The four species in question are an etrog (a citrus fruit native to Israel), a palm branch (in Hebrew, lulav), a myrtle branch (hadas) and a willow branch (arava). Every morning of Sukkot, except on Shabbat, it is the custom to hold the lulav in the right hand and the etrog in the left. Bringing them together (with the pitam, the stem of the etrog pointing downward), the following blessing is recited: Baruch atah adonai eloheinu melech ha\'olam asher kid\'shanu b\'mitzvotav v\'tzivanu al n\'tilat lulav.The four species are also held during the Hallel prayer in religious services, and are held during processions around the bimah (the pedestal where the Torah is read) each day during the holiday. These processions commemorate similar processions around the alter of the ancient Temple in Jerusalem. The processions are known as Hoshanahs, because while the procession is made, we recite a prayer with the refrain, \"Hosha na!\" (please save us!). On the seventh day of Sukkot, seven circuits are made. For this reason, the seventh day of Sukkot is known as Hoshanah Rabbah (the great Hoshanah). ****** Sukkot (Hebrew: סוכות or סֻכּוֹת, sukkōt, Feast of Booths, Feast of Tabernacles) is a Biblical holiday celebrated on the 15th day of the month of Tishrei (late September to late October). It is one of the three Biblically mandated Shalosh regalim on which Jews and Believers make pilgrimages to pre-determined sites to worship and fellowship Temple in Jerusalem. The Holy Day lasts seven days, including Chol Hamoed and is immediately followed by another festive day known as Shemini Atzeret/The Last Great Day. The Hebrew word sukkōt is the plural of sukkah, \"booth or tabernacle\", which is a walled structure covered with flora, such as tree branches or bamboo shoots. The sukkah is intended as a reminiscence of the type of fragile dwellings in which the ancient Israelites dwelt during their 40 years of wandering in the desert after the Exodus from Egypt. Throughout the holiday the sukkah becomes the primary living area of one\'s home. All meals are eaten inside the sukkah and many sleep there as well. On each day of the holiday, members of the household recite a blessing over the lulav and etrog, or Four species.[1]According to Zechariah, in the messianic era Sukkot will become a universal festival and all nations will make pilgrimages annually to Jerusalem to celebrate the feast there Origin and ancient observance Sukkot was agricultural in origin. This is evident from the biblical name \"The Feast of Ingathering,\"[3] from the ceremonies accompanying it, from the season – “The festival of the seventh month”[4] – and occasion of its celebration: \"At the end of the year when you gather in your labors out of the field\" (Ex. 23:16); \"after you have gathered in from your threshing-floor and from your winepress\" (Deut. 16:13). It was a Thanksgiving for the fruit harvest. Coming as it did at the completion of the harvest, Sukkot was regarded as a general Thanksgiving for the bounty of nature in the year that had passed. Sukkot became one of the most important feasts in Judaism, as indicated by its designation as “the Feast of the Lord”[5] or simply “the Feast”.[6] Perhaps because of its wide attendance, Sukkot became the appropriate time for important state ceremonies. Moses instructed the children of Israel to gather for a reading of the Law during Sukkot every seventh year (Deut. 31:10-11). King Solomon dedicated the Temple in Jerusalem on Sukkot (1 Kings 8; 2 Chron. 7). And Sukkot was the first sacred occasion observed after the resumption of sacrifices in Jerusalem following the Babylonian captivity (Ezra 3:2-4). In Leviticus, God told Moses to command the people: “On the first day you shall take the product of hadar trees, branches of palm trees, boughs of leafy trees, and willows of the brook” (Lev. 23:40), and “You shall live in booths seven days; all citizens in Israel shall live in booths, in order that future generations may know that I made the Israelite people live in booths when I brought them out of the land of Egypt” (Lev. 23:42-43). Rabbinic Jewish interpretations The Talmud, a major work of commentary in Rabbinic Judaism, expands on many of the passages that refer to Sukkot in the Tanakh (Jewish Bible). For example, it reveals a new angle on the story of Sukkot observance in the Book of Nehemiah. The Book of Nehemiah describes how, after the Babylonian captivity, the Israelites celebrated Sukkot by making and dwelling in booths. Nehemiah reports that “the Israelites had not done so from the days of Joshua” (Neh. 8:13-17). However, the Talmud (Erkhin 32b) reasons that this cannot mean that the Israelites actually abstained from building booths for over nine hundred years, since \"is it possible that the righteous King David never built a booth for Sukkot?\". The Talmud concludes that Nehemiah would have referred to some specific characteristic of the booths in his time, rather than the booths themselves. The holiness that the Israelites had imparted to the land of Israel when they originally entered it with Joshua—which the land had lost once the tribes began to be exiled—was now returned to it forever by the returning exiles.[citation needed] (For this reason also, the laws of Shmita and Yovel, which are Mitzvot that are only in effect upon holy land, were newly reinstated by the returning exiles.[citation needed]) Malbim adds that Nehemiah\'s observation here was exclusive to the city of Jerusalem i.e. that Jerusalem had never been allowed to have booths built within it during the first temple era since—unlike the rest of Israel—it was not portioned exclusively to any one of the original thirteen tribes of Israel, rather it was the collective possession of all the tribes. Hence, Jerusalem was until now considered a public domain and was therefore not allowed to contain a booth, which can only be built, according to Halacha, within a private domain.[citation needed] Laws and customs Sukkot is a seven day holiday, with the first day celebrated as a full festival with special prayer services and holiday meals. The remaining days are known as Chol HaMoed (\"festival weekdays\"). The seventh day of Sukkot is called Hoshana Rabbah (\"Great Hoshana\", referring to the tradition that worshippers in the synagogue walk around the perimeter of the sanctuary during morning services) and has a special observance of its own. Outside Israel, the first two days are celebrated as full festivals. Throughout the week of Sukkot, meals are eaten in the sukkah and some families sleep there, although the requirement is waived in case of rain. Every day, a blessing is recited over the Lulav and the Etrog. Observance of Sukkot is detailed in the Book of Nehemiah in the Bible, the Mishnah (Sukkah 1:1–5:8); the Tosefta (Sukkah 1:1–4:28); and the Jerusalem Talmud (Sukkah 1a–) and Babylonian Talmud (Sukkah 2a–56b). Prayers Prayers during Sukkot include the reading of the Torah every day, saying the Mussaf (additional) service after morning prayers, reading the Hallel, and adding special supplications into the Amidah and grace after meals. In addition, the Four Species are taken on everyday of Sukkot except for Shabbat and are included in the Hallel and Hoshanot portions of the prayer. Hoshanot On each day of the festival, worshippers walk around the synagogue carrying their Four species while reciting psalm 118:25 and special prayers known as Hoshanot. This takes place either after the morning\'s Torah reading or at the end of Mussaf. This ceremony commemorates the willow ceremony at the Temple in Jerusalem, in which willow branches were piled beside the altar with worshipers parading around the altar reciting prayers. Ushpizin During the holiday, some Jews recite the ushpizin prayer which symbolises the welcoming of seven \"exalted guests\" into the sukkah. These ushpizin (Aramaic אושפיזין \'guests\'), represent the seven shepherds of Israel: Abraham, Isaac, Jacob, Moses, Aaron, Joseph and David. According to tradition, each night a different guest enters the sukkah followed by the other six. Each of the ushpizin has a unique lesson which teaches the parallels of the spiritual focus of the day on which they visit. Chol HaMoed Main article: Chol HaMoedThe second through seventh days of Sukkot (third through seventh days outside Israel) are called Chol HaMoed (חול המועד - lit. \"festival weekdays\"). These days are considered by halakha to be more than regular weekdays but less than festival days. In practice, this means that all activities that are needed for the holiday—such as buying and preparing food, cleaning the house in honor of the holiday, or traveling to visit other people\'s sukkot or on family outings—are permitted by Jewish law. Activities that will interfere with relaxation and enjoyment of the holiday—such as laundering, mending clothes, engaging in labor-intensive activities—are not permitted. Observant Jews typically treat Chol HaMoed as a vacation period, eating nicer than usual meals in their sukkah, entertaining guests, visiting other families in their sukkot, and taking family outings. On the Shabbat which falls during the week of Sukkot (or in the event when the first day of Sukkot is on Shabbat), the Book of Ecclesiastes is read during morning synagogue services in Israel. (Diaspora communities read it the following Shabbat). This Book\'s emphasis on the ephemeralness of life (\"Vanity of vanities, all is vanity...\") echoes the theme of the sukkah, while its emphasis on death reflects the time of year in which Sukkot occurs (the \"autumn\" of life). The second-to-last verse reinforces the message that adherence to God and His Torah is the only worthwhile pursuit.[citation needed] Hakhel Main article: HakhelIn the days of the Temple in Jerusalem, all Jewish men, women, and children on pilgrimage to Jerusalem for the festival would gather in the Temple courtyard on the first day of Chol HaMoed Sukkot to hear the Jewish king read selections from the Torah. This ceremony, which was mandated in Deuteronomy 31:10-13, was held every seven years, in the year following the Shmita (Sabbatical) year. This ceremony was discontinued after the destruction of the Temple, but it has been revived by some groups and by the government of Israel on a smaller scale.[citation needed] Simchat Beit HaShoevah Main article: Simchat Beit HaShoeivahDuring the Intermediate days of Sukkot, gatherings of music and dance, known as Simchat Beit HaShoeivah, take place. This commemorates the Water Libation Ceremony in which water was carried up the Jerusalem pilgrim road from the Pool of Siloam to the Temple in Jerusalem. Hoshana Rabbah Main article: Hoshana RabbahThe seventh day of Sukkot is known as Hoshana Rabbah, meaning the \"Great Supplication\". This day is marked by a special service in which seven circuits are made by worshippers holding their Four species, reciting Psalm 118:25 with additional prayers. In addition, a bundle of five willow branches are beaten on the ground. Shemini Atzeret and Simchat Torah Main articles: Shemini Atzeret and Simchat TorahThe holiday immediately following Sukkot is known as Shemini Atzeret (lit. \"Eighth [Day] of Assembly\"). Shemini Atzeret is viewed as a separate holiday.[7] In the diaspora a second additional holiday, Simchat Torah (lit. \"Joy of the Torah\") is celebrated. In the Land of Israel, Simchat Torah is celebrated on Shemini Atzeret. On Shemini Atzeret the sukkah is left and meals are eaten inside the house. Outside of Israel, many eat in the sukkah without making the blessing. The sukkah is not used on Simchat Torah. ***** A sukkah (Hebrew: סוכה‎, plural, סוכות, sukkot; sukkoth, often translated as \"booth\") is a temporary hut constructed for use during the week-long Jewish festival of Sukkot. It is topped with branches and often well decorated with autumnal, harvest or Judaic themes. The Book of Vayyiqra (Leviticus) describes it as a symbolic wilderness shelter, commemorating the time God provided for the Israelites in the wilderness they inhabited after they were freed from slavery in Egypt.[1] It is common for Jews to eat, sleep and otherwise spend time in the sukkah. In Judaism, Sukkot is considered a joyous occasion and is referred to in Hebrew as Yom Simchateinu (the day of our rejoicing) or Z\'man Simchateinu (the time of our rejoicing), but the sukkah itself symbolizes the frailty and transience of life and its dependence on God.[2] Associated activities The halakha requires that eating of all meals and sleeping should be conducted in the sukkah. However, Jews are not expected to remain in the sukkah if they would be very uncomfortable there.[3] For this reason, Jews living at northern latitudes will generally not sleep in the sukkah due to the cold temperatures of autumn nights. Some Jews in these locales will spend some time in the sukkah eating and relaxing but go indoors to sleep. When rain falls on the sukkah, one is not required to stay inside. The Mishna in Sukkah 28b compares rain falling on a sukkah to a master who receives a drink from his servant and then throws it back in the servant\'s face. The analogy is that through the rainfall, God is showing displeasure with our performance of the mitzvah by not allowing us to fulfill our obligation of sitting in the sukkah.[4]In Israel and other temperate climates (such as Florida, Australia, and Southern California), observant Jews will often conduct all their eating, studying, and sleeping activities in the sukkah. Many Jews will not eat or drink anything outside the sukkah. Others will drink or eat fruit outside the sukkah. In Israel, it is common practice for hotels, restaurants, snack shops, and outdoor tourist attractions (such as zoos) to provide a sukkah for customers to dine in. Lubavitcher and Belzer[5] Hasidim differ from other Orthodox Jews in that they do not sleep in the sukkah due to its intrinsic holiness.[6] Though the halakha doesn\'t obligate one to eat or sleep in the sukkah if it is raining, Lubavitcher Hasidim will still eat there. A popular social activity which involves people visiting each others\' Sukkot has become known as \"Sukkah hopping\". Food is laid out so that participants will be able to recite the various required blessings.[7]Structure According to halakha, a sukkah is a structure consisting of a roof made of organic material which has been disconnected from the ground (the s\'chach). A sukkah must have 3 walls. It should be at least three feet tall, and be positioned so that all or part of its roof is open to the sky (only the part which is under the sky is kosher.) In practice, the walls of a sukkah can be constructed from any material which will withstand a normally anticipated terrestrial wind. If the material is not rigid, and therefore will sway in the wind, the sukkah is not kosher (Talmud, Sukkah 24b). Accordingly, there is a discussion among contemporary halakhic authorities whether canvas may be used for walls: Some, such as R. Ovadiah Yosef (Shu\"t Yechaveh Da\'at 3:46) hold that even the slightest degree of swaying in the wind will disqualify the sukkah walls, and thus canvas cannot realistically be employed. Others, such as the Chazon Ish, permit motion to and fro of less than three handbreadths, thereby facilitating the usage of canvas walls. The specific details of what constitutes a wall, the minimum and maximum wall heights, whether there can be spaces between the walls and the roof, and the exact material required for the s\'chach (roofing) can be found in various exegetical texts. A sukkah can be built on the ground or on an open porch or balcony. Indeed, many observant Jews who design their home\'s porch or deck will do so in a fashion that aligns with their sukkah building needs. Portable sukkot made of a collapsible metal frame and cloth walls have recently become available for those who have little space, or for those who are traveling (in order to have a place to eat one\'s meals). Roof covering The roof covering, known as S\'chach in Hebrew, must consist of something that grew from the earth but is currently disconnected from it. Palm leaves, bamboo sticks, pine branches, wood and the like can all be used for s\'chach, unless they were processed previously for a different use.[8] There must be enough s\'chach that inside the sukkah there should be more shade than sun. However, there must be sufficient gaps between the pieces of s\'chach so that rain could come through. Decorations Many people hang decorations such as streamers, shiny ornaments, and pictures from the interior walls and ceiling beams of a sukkah. Fresh, dried or plastic fruit — including etrogs and the seven species for which Israel is praised (wheat, barley, grapes, figs, pomegranates, olives and dates; see Deuteronomy 8:8) — are popular decorations. Some families also line the interior walls with white sheeting, in order to recall the \"Clouds of Glory\" that surrounded the Jewish nation during their wanderings in the desert. The Chabad custom is not to decorate the sukkah, as the sukkah itself is considered to be an object of beauty.[9]Associated prayers Blessing According to Jewish law, one must recite the following blessing when using the sukkah. The blessing is normally recited after the blessing made on food, such as on bread or cake: Transliteration: Barukh ata Adonai Eloheinu melekh ha‑olam, asher kid\'shanu b\'mitzvotav v\'tzivanu leishev ba‑sukah. Translation: \"Blessed are You, LORD, our God, King of the universe, who has sanctified us with His commandments and commanded us to dwell in the sukkah.\" Ushpizin During the holiday, some Jews recite the ushpizin prayer which symbolizes the welcoming of seven \"exalted guests\" into the sukkah. These ushpizin, or guests, represent the seven shepherds of Israel: Abraham, Isaac, Jacob, Moses, Aaron, Joseph and David. According to tradition, each night a different guest enters the sukkah followed by the other six. Each of the ushpizin parallels the spiritual focus of the day on which they visit. In Chabad tradition, an additional set of corresponding \"chasidic\" ushpizin enter the sukkah, beginning with the Baal Shem Tov and the Maggid of Mezeritch and continuing with the consecutive rebbes of the Chabad Hasidic dynasty.[10]Sukkah City Sukkah City is a public art and architecture competition planned for New York City\'s Union Square Park. The winning design will be chosen as the City Sukkah, to stand, starting on September 22, for the requisite seven days of the harvest holiday. A committee of art critics and celebrated architects will select the 12 finalists from a field of entries. Twelve sukkahs will be constructed between September 19 and September 21, 2010. The winning entry will stand in the Park from September 22 through the 7 day holiday of Sukkot.[11]