(The title is the literal translation by one of my children of shaon choref, otherwise known as standard time.)
Yom Kippur begins this afternoon (Sunday), with candle-lighting at 4:52. Last night we changed the clocks to standard time. After much wrangling and never knowing when the clocks would change until the last minute, a compromise was worked out in the Knesset to change before Yom Kippur every year. In most years, we will change them back in time for the Passover seder. Changing it last night was a dumb idea for several reasons:
- You have to fast for 25 hours anyway, since the start and end of the holiday are determined by the sunset. Ending the fast when the clock reads 6 PM instead of 7 PM may help some people fast better, but it’s not a reason to shorten everyone’s day and increase traffic accidents and electricity usage.
- Changing the clock one night before Yom Kippur doesn’t give anyone a chance to get used to it, especially when kids and many adults have vacation today. It is pointless.
- During the week-long holiday of Sukkot, we will have less time to enjoy daylight. I asked my husband to find an early minyan (prayer service) but he said they are rare on Sukkot.
- Next year, Yom Kippur falls even earlier on September. . . (wait, why do the free Israeli calendars I get in the mail only go through August?). . . 18.
Several years ago, before this compromise was reached, the political party Shas suggested changing the clocks just for the day of Yom Kippur and changing them back the next day. Now that was laughable, but the current system makes even less sense. If they changed the clock for one or two days we could just ignore it.
To my readers, if I have offended you in any way it was not intentional. Please write to me directly if something is on your mind, so I can make amends.
Posts of interest:
Benji Lovitt presents a funny Haveil Havalim.
Israeli Kitchen gets some unusual company.
My post on the sign advocating segregation of immodestly dressed women drew many responses. The biggest debate, notably in the comments on Rabbi Harry Maryles of Haemtza, revolved around Rabbi Kanievsky’s rulings and whether he could have advocated such a position.