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5th arrondissement of Paris
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5th arrondissement of Paris
French municipal arrondissement
The Panthéon, in the 5th arrondissement of Paris.

Paris and its closest suburbs
Country
France
Region
Île-de-France
Department
Paris
Commune
Paris
Government
• Mayor
Florence Berthout
Area
• Total
2.54 km2 (0.98 sq mi)
Population (8 March 1999 census)[p]
• Total
58,849
• Estimate (2005)
60,600
• Density
23,000/km2 (60,000/sq mi)
^[p] Population sans doubles comptes: single count of residents of multiple communes (e.g. students and military personnel).
The
20 arrondissements
of Paris
17th 18th 19th
8th 9th 10th 11th 20th
16th 2nd 3rd
1st 4th 12th
River Seine
7th 6th 5th 13th
15th 14th
The 5th arrondissement of Paris (also known as "arrondissement du Panthéon") is one of the 20 arrondissements (administrative districts) of the capital city of France.
Situated on the left bank of the River Seine, it is one of the central arrondissements of the capital. The arrondissement is notable for being the location of the Quartier Latin, a district dominated by universities, colleges, and prestigious high schools.
The 5th arrondissement is also one of the oldest districts of the city, dating back to ancient times. Traces of the area's past survive in such sites as the Arènes de Lutèce, a Roman amphitheatre, and the Thermes de Cluny, a Roman thermae.
Contents
[hide]
1 Geography
2 Demography
2.1 Historical population
2.2 Immigration
3 History
4 Government and infrastructure
5 Economy
6 Maps
7 Cityscape
7.1 Places of interest
7.2 Religious buildings
7.3 Colleges and universities
7.4 Main streets and squares
8 References
9 External links
Geography[edit]
The 5th arrondissement covers some 2.541 km² (0.981 sq. miles, or 628 acres) in central Paris.
Demography[edit]
The population of the arrondissement peaked in 1911 when the population density reached almost 50,000 inhabitants per km². In 1999, the population was 58,849, while 48,909 worked in the arrondissement.
Historical population[edit]
Year
(of French censuses)
Population
Density
(inh. per km²)
1872 96,689 38,052
1911 (peak of population) 121,378 47,768
1954 106,443 41,890
1962 96,031 37,793
1968 83,721 32,948
1975 67,668 26,630
1982 62,173 24,468
1990 61,222 24,094
1999 58,849 23,160
2009 61,531 24,225
Immigration[edit]
Place of birth of residents of the 5th arrondissement in 1999
Born in Metropolitan France Born outside Metropolitan France
80.0% 20.0%
Born in
Overseas France Born in foreign countries with French citizenship at birth1 EU-15 immigrants2 Non-EU-15 immigrants
0.8% 4.5% 5.4% 9.3%
1This group is made up largely of former French settlers, such as pieds-noirs in Northwest Africa, followed by former colonial citizens who had French citizenship at birth (such as was often the case for the native elite in French colonies), and to a lesser extent foreign-born children of French expatriates. Note that a foreign country is understood as a country not part of France in 1999, so a person born for example in 1950 in Algeria, when Algeria was an integral part of France, is nonetheless listed as a person born in a foreign country in French statistics.
2An immigrant is a person born in a foreign country not having French citizenship at birth. Note that an immigrant may have acquired French citizenship since moving to France, but is still considered an immigrant in French statistics. On the other hand, persons born in France with foreign citizenship (the children of immigrants) are not listed as immigrants.
History[edit]
This section does not cite any sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (May 2011) (Learn how and when to remove this template message)
The Ve arrondissement is the oldest arrondissement in Paris, and was first built by the Romans.
The construction of the Roman town Lutetia dates back from the 1st century BC, which was built after the conquest of the Gaulish site, situated on the île de la Cité by the Romans.
Government and infrastructure[edit]
The Ministry of Higher Education and Research has its head office in the arrondissement.[1]
Previously the Bureau d'Enquêtes sur les Événements de Mer (BEAmer) had its head office in the 5th arrondissement.[2]
Economy[edit]
Sony Computer Science Laboratories (ja) (ソニーコンピュータサイエンス研究所) Paris is in the arrondissement.[3]
Maps[edit]
Map of the 5th arrondissement
The 5th arrondissement in Open Street Map
Neighborhoods of the 5th arrondissement
Metro map of the 5th arrondissement
Cityscape[edit]
University of the Sorbonne.
Places of interest[edit]
Arènes de Lutèce
Bibliothèque Sainte-Geneviève
Centre de la Mer et des Eaux
Fontaine Saint-Michel
Institut du Monde Arabe (Arab World Institute)
Jardin des Plantes and the Musée National d'Histoire Naturelle
Maison de la Mutualité
Montagne Sainte-Geneviève
Musée de Cluny, hosting the Thermes de Cluny
Musée de l'Assistance Publique - Hôpitaux de Paris
Musée Curie
Musée des Collections Historiques de la Préfecture de Police
Musée de la Sculpture en Plein Air
The Panthéon
Quartier Latin
Val-de-Grâce military hospital
Religious buildings[edit]
Church of Val de Grâce
Saint-Ephrem church
Saint-Étienne-du-Mont church
Saint-Jacques-du-Haut-Pas church
Saint-Jean-l'Evangéliste church
Saint-Julien-le-Pauvre church
Saint Médard church
Saint-Nicolas-du-Chardonnet church
Saint-Séverin church
La Grande Mosquée (Great Mosque of Paris), created in 1922 after World War I, as a sign of recognition from the nation to the fallen Muslim tirailleurs who lost their lives at Verdun and in the take-back of Douaumont fort)
Colleges and universities[edit]
As part of the Latin Quarter, the 5th arrondissement is known for its high concentration of educational and research establishments.
Collège de France
Collège international de philosophie
École Normale Supérieure
École Polytechnique (historical campus; the school has now been relocated)
Jussieu Campus
ENSCP - Chimie Paris
ESPCI
University of Paris 6
University of Paris 7
Institut de Physique du Globe de Paris
Sorbonne
University of Paris 1
University of Paris 3
University of Paris 4
University of Paris 5
Rectorate of Paris
Famous lycées with preparatory classes to the Grandes écoles
Lycée Louis-le-Grand
Lycée Henri IV
Main streets and squares[edit]
Rue des Anglais
Rue de l'Arbalète
Rue des Arènes
Square des Arènes de Lutèce
Rue des Bernardins
Rue Boutebrie
Rue Buffon
Rue du Cardinal-Lemoine
Rue des Carmes
Rue Censier
Rue Claude Bernard
Rue de la Clef
Rue Clovis
Place de la Contrescarpe
Rue Cujas
Rue Cuvier
Rue Dante
Rue Descartes
Rue des Écoles
Rue de l'Estrapade
Rue des Fossés-Saint-Bernard
Rue des Fossés-Saint-Jacques
Avenue des Gobelins
Rue Gay-Lussac
Rue Geoffroy Saint-Hilaire
Rue de la Harpe
Rue de la Huchette
Place Jussieu
Rue Jussieu
Rue Lacépède
Rue Lagrange
Rue Lhomond
Rue Linné
Rue Le Goff
Rue Malebranche
Rue Monge
Rue de la Montagne Sainte-Geneviève
Rue Mouffetard
Place du Panthéon
Rue Poliveau
Rue des Prêtres-Saint-Séverin
Square René Viviani
Boulevard Saint-Germain
Rue Saint-Jacques
Boulevard Saint-Michel
Rue Saint-Séverin
Rue de la Sorbonne
Rue Soufflot
Rue Thouin
Rue Tournefort
Rue d'Ulm
Rue Valette
Rue Xavier Privas
References[edit]
Jump up ^ "Mentions légales - Crédits." Ministry of Higher Education and Research. Retrieved on 6 May 2011. "Ministère de l'enseignement supérieur et de la recherche DELCOM - Département de la communication (DEPCOM) (organigramme) Adresse : 1, rue Descartes - 75231 Paris Cedex 05"
Jump up ^ "Contact Us." Bureau d'Enquêtes sur les Événements de Mer. December 23, 2003. Retrieved on June 22, 2017. "Mail address : BEAmer 22, rue Monge 75 005 PARIS"
Jump up ^ "Contact." Sony Computer Science Laboratories (ja) Paris. November 16, 2017. "6, rue Amyot, 75005 Paris, France"
External links[edit]
Paris portal
Wikimedia Commons has media related to Paris 5e arrondissement.
5th arrondissement travel guide from Wikivoyage
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Coordinates: 48°50′50″N 2°20′40″E / 48.84722°N 2.34444°E / 48.84722; 2.34444
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text:
Yom Kippur
From Wikipedia, the free encyclopedia
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For the war, see Yom Kippur War.
Yom Kippur
Jews Praying in the Synagogue on Yom Kippur, by Maurycy Gottlieb (1878)
Observed by
Jews, Samaritans, some Christian groups
Type
Jewish
Significance
Atonement for personal and national sins, fate of each person is sealed for the upcoming year
Observances
Fasting, prayer, abstaining from physical pleasures, refraining from work
Date
10th day of Tishrei
2017 date
Sunset, 29 September –
nightfall, 30 September[1]
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Sunset, 18 September –
nightfall, 19 September
2019 date
Sunset, 8 October –
nightfall, 9 October
2020 date
Sunset, 27 September –
nightfall, 28 September
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Rosh Hashanah, which precedes Yom Kippur
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Yom Kippur (/ˌjɒm kɪˈpʊər, ˌjɔːm ˈkɪpər, ˌjoʊm-/;[2] Hebrew: יוֹם כִּיפּוּר, IPA: [ˈjom kiˈpuʁ], or יום הכיפורים), also known as the Day of Atonement, is the holiest day of the year in Judaism.[3] Its central themes are atonement and repentance. Jewish people traditionally observe this holy day with an approximate 25-hour period of fasting and intensive prayer, often spending most of the day in synagogue services.
Contents
1 Etymology
2 Rosh Hashanah and Yom Kippur
2.1 Heavenly books opened
3 Prayer service
4 Observance
4.1 Preceding day
4.2 General observances
4.3 Eve
4.4 Prayer services
4.5 Repentance (Teshuva) and confessional (Vidui)
4.6 Avodah: remembering the Temple service
4.7 Date of Yom Kippur
5 In the Torah
5.1 Midrashic interpretation
6 Mishnaic and Talmudic literature
6.1 Temple service
7 Observance in Israel
8 Observance by athletes
9 Related observances in other religions
10 Recognition by the United Nations
11 Modern scholarship
12 See also
13 References
14 External links
Etymology[edit]
Yom means "day" in Hebrew and Kippur comes from a root that means "to atone". Yom Kippur is usually expressed in English as "Day of Atonement".
Rosh Hashanah and Yom Kippur[edit]
Yom Kippur is "the tenth day of [the] seventh month"[4] (Tishrei) and is regarded as the "Sabbath of Sabbaths". Rosh Hashanah (referred to in the Torah as Yom Teruah) is the first day of that month according to the Hebrew calendar. On this day forgiveness of sins is also asked of God.
Yom Kippur completes the annual period known in Judaism as the High Holy Days or Yamim Nora'im ("Days of Awe") that commences with Rosh Hashanah.
Heavenly books opened[edit]
According to Jewish tradition, God inscribes each person's fate for the coming year into a book, the Book of Life, on Rosh Hashanah, and waits until Yom Kippur to "seal" the verdict. During the Days of Awe, a Jew tries to amend his or her behavior and seek forgiveness for wrongs done against God (bein adam leMakom) and against other human beings (bein adam lechavero). The evening and day of Yom Kippur are set aside for public and private petitions and confessions of guilt (Vidui). At the end of Yom Kippur, one hopes that they have been forgiven by God.
Prayer service[edit]
The Yom Kippur prayer service includes several unique aspects. One is the actual number of prayer services. Unlike a regular day, which has three prayer services (Ma'ariv, the evening prayer; Shacharit, the morning prayer; and Mincha, the afternoon prayer), or a Shabbat or Yom Tov, which have four prayer services (Ma'ariv; Shacharit; Mussaf, the additional prayer; and Mincha), Yom Kippur has five prayer services (Ma'ariv; Shacharit; Musaf; Mincha; and Ne'ilah, the closing prayer). The prayer services also include private and public confessions of sins (Vidui) and a unique prayer dedicated to the special Yom Kippur avodah (service) of the Kohen Gadol (high priest) in the Holy Temple in Jerusalem.
Observance[edit]
As one of the most culturally significant Jewish holidays, Yom Kippur is observed by many secular Jews who may not observe other holidays. Many secular Jews attend synagogue on Yom Kippur—for many secular Jews the High Holy Days are the only times of the year during which they attend synagogue[5]—causing synagogue attendance to soar.
Preceding day[edit]
Erev Yom Kippur (lit. "eve [of] day [of] atonement") is the day preceding Yom Kippur, corresponding to the ninth day of the Hebrew month of Tishrei. This day is commemorated with additional morning prayers, asking others for forgiveness, giving charity, performing the kapparot ritual, an extended afternoon prayer service, and two festive meals.[6]
General observances[edit]
Leviticus 16:29 mandates establishment of this holy day on the 10th day of the 7th month as the day of atonement for sins. It calls it the Sabbath of Sabbaths and a day upon which one must afflict one's soul.
Leviticus 23:27 decrees that Yom Kippur is a strict day of rest.
Five additional prohibitions are traditionally observed, as detailed in the Jewish oral tradition (Mishnah tractate Yoma 8:1).
The number five is a set number, relating to:
In the Yom Kippur section of the Torah, the word soul appears five times.
The soul is known by five separate names: soul, wind, spirit, living one and unique one.
Unlike regular days, which have three prayer services, Yom Kippur has five- Maariv, Shacharis, Mussaf, Minchah and Neilah
The Kohen Gadol rinsed himself in the mikveh (ritual bath) five times on Yom Kippur.[7]
The traditions are as follows:
No eating and drinking
No wearing of leather shoes
No bathing or washing
No anointing oneself with perfumes or lotions
No marital relations
A parallel has been drawn between these activities and the human condition according to the Biblical account of the expulsion from the garden of Eden.[8] Refraining from these symbolically represents a return to a pristine state, which is the theme of the day. By refraining from these activities, the body is uncomfortable but can still survive. The soul is considered to be the life force in a body. Therefore, by making one’s body uncomfortable, one’s soul is uncomfortable.[8] By feeling pain one can feel how others feel when they are in pain.[9] This is the purpose of the prohibitions.
Total abstention from food and drink as well as keeping the other traditions begins at sundown, and ends after nightfall the following day. One should add a few minutes to the beginning and end of the day, called tosefet Yom Kippur, lit. "addition to Yom Kippur". Although the fast is required of all healthy men over 13 or women over 12, it is waived in the case of certain medical conditions.
Virtually all Jewish holidays involve meals, but since Yom Kippur involves fasting, Jewish law requires one to eat a large and festive meal on the afternoon before Yom Kippur, after the Mincha (afternoon) prayer.
Wearing white clothing (or a kittel for Ashkenazi Jews), is traditional to symbolize one's purity on this day. Many Orthodox men immerse themselves in a mikveh on the day before Yom Kippur.[10]
In order to gain atonement from God, one must:[7]
Pray
Repent of one's sins
Give to charity
Eve[edit]
Main article: Kol Nidre
Before sunset on Yom Kippur eve, worshipers gather in the synagogue. The Ark is opened and two people take from it two Sifrei Torah (Torah scrolls). Then they take their places, one on each side of the Hazzan, and the three recite (in Hebrew):
In the tribunal of Heaven and the tribunal of earth, we hold it lawful to pray with transgressors.
The cantor then chants the Kol Nidre prayer (Aramaic: כל נדרי, English translation: "All vows"). It is recited in Aramaic. Its name "Kol Nidre" is taken from the opening words, and translates "All vows":
All personal vows we are likely to make, all personal oaths and pledges we are likely to take between this Yom Kippur and the next Yom Kippur, we publicly renounce. Let them all be relinquished and abandoned, null and void, neither firm nor established. Let our personal vows, pledges and oaths be considered neither vows nor pledges nor oaths.[11]
The leader and the congregation then say together three times "May all the people of Israel be forgiven, including all the strangers who live in their midst, for all the people are in fault." The Torah scrolls are then placed back into the Ark, and the Yom Kippur evening service begins.
Prayer services[edit]
Some married Ashkenazi Orthodox men wear a kittel, a white robe-like garment for evening prayers on Yom Kippur, otherwise used by males on their wedding day.[12][13] They also wear a tallit (prayer shawl), which is typically worn only during morning services.[14]
Prayer services begin with the Kol Nidrei prayer, which is recited before sunset. Kol Nidre is a prayer that dates back to 9th century Palestine. It is recited in a dramatic manner, before the open ark, using a melody that dates back to the 16th century.[15] Then the service continues with the evening prayers (Ma'ariv or Arvit) and an extended Selichot service.
The morning prayer service is preceded by litanies and petitions of forgiveness called selichot; on Yom Kippur, many selichot are woven into the liturgy of the mahzor (prayer book). The morning prayers are followed by an added prayer (Mussaf) as on all other holidays. This is followed by Mincha (the afternoon prayer) which includes a reading (Haftarah) of the entire Book of Jonah, which has as its theme the story of God's willingness to forgive those who repent.
The service concludes with the Ne'ila ("closing") prayer, which begins shortly before sunset, when the "gates of prayer" will be closed. Yom Kippur comes to an end with a recitation of Shema Yisrael and the blowing of the shofar,[16] which marks the conclusion of the fast.[14]
Repentance in Judaism Teshuva
"Return"
Repentance, atonement and
higher ascent in Judaism
In the Hebrew Bible
Altars · Korban
Temple in Jerusalem
Prophecy within the Temple
Aspects
Confession · Atonement
Love of God · Awe of God
Mystical approach
Ethical approach
Meditation · Services
Torah study
Tzedakah · Mitzvot
In the Jewish calendar
Month of Elul · Selichot
Rosh Hashanah
Shofar · Tashlikh
Ten Days of Repentance
Kapparot · Mikveh
Yom Kippur
Sukkot · Simchat Torah
Ta'anit · Tisha B'Av
Passover · The Omer
Shavuot
In contemporary Judaism
Baal Teshuva movement
Jewish Renewal · Musar movement
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Repentance (Teshuva) and confessional (Vidui)[edit]
The Talmud states, "Yom Kippur atones for those who repent and does not atone for those who do not repent".[17] Repentance in Judaism is done through a process called Teshuva, which in its most basic form consists of regretting having committed the sin, resolving not to commit that sin in the future and to confess that sin before God. Confession in Judaism is called Vidui (Hebrew וידוי). There is also a commandment to repent on Yom Kippur.[18] Accordingly, Yom Kippur is unique for the confessional, or Vidui, that is part of the prayer services. In keeping with the requirement to repent on Yom Kippur, Jews recite the full Vidui a total of 9 times: once during Mincha on Yom Kippur eve, and on Yom Kippur itself during Ma'ariv (2 times), Shacharit (2 times), Musaf (2 times), and Mincha (2 times); at Ne’eilah, only the short confessional is said. The first time in each service takes place during the personal recitation of the Amidah (standing, silent prayer), and the second time during the cantor's repetition of the Amidah (except during the preceding Mincha), in a public recitation.
The Yom Kippur confessional consists of two parts: a short confession beginning with the word Ashamnu (אשמנו, "we have sinned"), which is a series of words describing sin arranged according to the aleph-bet (Hebrew alphabetic order), and a long confession, beginning with the words Al Cheyt (על חטא, "for the sin"), which is a set of 22 double acrostics, also arranged according to the aleph-bet, enumerating a range of sins. It is notable that during the public recitation of Ashamnu together with the cantor, the entire congregation sings these words to a tune, representing the joy of being cleansed from one's sins.
Avodah: remembering the Temple service[edit]
A recitation of the sacrificial service of the Temple in Jerusalem traditionally features prominently in both the liturgy and the religious thought of the holiday. Specifically, the Avodah ("service") in the Musaf prayer recounts in great detail the sacrificial ceremonies of the Yom Kippur Korbanot (sacrificial offerings) that are recited in the prayers but have not been performed for 2,000 years, since the destruction of the Second Temple in Jerusalem by the Romans.
This traditional prominence is rooted in the Babylonian Talmud’s description of how to attain atonement following the destruction of the Temple. According to Talmud tractate Yoma, in the absence of a Temple, Jews are obligated to study the High Priest’s ritual on Yom Kippur, and this study helps achieve atonement for those who are unable to benefit from its actual performance. In Orthodox Judaism, accordingly, studying the Temple ritual on Yom Kippur represents a positive rabbinically ordained obligation which Jews seeking atonement are required to fulfill.
In Orthodox synagogues and many Conservative ones a detailed description of the Temple ritual is recited on the day. In most Orthodox and some Conservative synagogues, the entire congregation prostrates themselves at each point in the recitation where the Kohen Gadol (High Priest) would pronounce the Tetragrammaton (God’s holiest name, according to Judaism).
The main section of the Avodah is a threefold recitation of the High Priest’s actions regarding expiation in the Holy of Holies. Performing the sacrificial acts and reciting Leviticus 16:30, ("Your upright children"). (These three times, plus in some congregations the Aleinu prayer during the Musaf Amidah on Yom Kippur and Rosh Hashanah, are the only times in Jewish services when Jews engage in prostration, with the exception of some Yemenite Jews and talmedhei haRambam (disciples of Maimonides) who may prostrate themselves on other occasions during the year). A variety of liturgical poems are added, including a poem recounting the radiance of the countenance of the Kohen Gadol after exiting the Holy of Holies, traditionally believed to emit palpable light in a manner echoing the Torah's account of the countenance of Moses after descending from Mount Sinai, as well as prayers for the speedy rebuilding of the Temple and the restoration of sacrificial worship. There are a variety of other customs, such as hand gestures to mime the sprinkling of blood (one sprinkling upwards and seven downwards per set of eight).[19]
Orthodox liturgies include prayers lamenting the inability to perform the Temple service and petitioning for its restoration, which Conservative synagogues generally omit. In some Conservative synagogues, only the Hazzan (cantor) engages in full prostration. Some Conservative synagogues abridge the recitation of the Avodah service to varying degrees, and some omit it entirely.
Reform synagogues generally experience their largest attendance of the year on Yom Kippur and Rosh Hashanah for worship services. The prayer philosophy of Reform, as described in the introduction of the movement's High Holy Day prayerbook, "Mishkan Hanefesh", is to reflect "varied theological approaches that enable a diverse congregation to share religious experience... with a commitment to Reform tradition, as well as [to] the larger Jewish tradition." A central feature of Reform these services is the rabbinic sermon. "For more than a century and a half in the Reform Movement," writes Rabbi Lance Sussman, "High Holiday sermons were among the most anticipated events in synagogue life, especially on the eve of Rosh Hashanah and Kol Nidre night."[20] Reconstructionist services omit the entire service as inconsistent with modern sensibilities.
Date of Yom Kippur[edit]
See also: Jewish and Israeli holidays 2000–2050
Yom Kippur falls each year on the 10th day of the Jewish month of Tishrei, which is 9 days after the first day of Rosh Hashanah. In terms of the Gregorian calendar, the earliest date on which Yom Kippur can fall is September 14, as happened most recently in 1899 and 2013. The latest Yom Kippur can occur relative to the Gregorian dates is on October 14, as happened in 1967 and will happen again in 2043. After 2089, the differences between the Hebrew calendar and the Gregorian calendar will result in Yom Kippur falling no earlier than September 15.[21] Gregorian calendar dates for recent and upcoming Yom Kippur holidays are:
Sunset, 22 September 2015 – nightfall, 23 September 2015[1]
Sunset, 11 October 2016 – nightfall, 12 October 2016
Sunset, 29 September 2017 – nightfall, 30 September 2017
Sunset, 18 September 2018 – nightfall, 19 September 2018
Sunset, 8 October 2019 – nightfall, 9 October 2019
Sunset, 27 September 2020 – nightfall, 28 September 2020
Sunset, 15 September 2021 – nightfall, 16 September 2021
Sunset, 4 October 2022 – nightfall, 5 October 2022
In the Torah[edit]
The Torah calls the day Yom HaKippurim (יוֹם הַכִּיפּוּרִים) and in it Leviticus 23:27 decrees a strict prohibition of work and affliction of the soul upon the tenth day of the seventh month, later known as Tishrei. The laws of Yom Kippur are mentioned in three passages in the Torah:
Leviticus 16:1–34: God told Moses to tell Aaron that he can only enter the sanctuary in front of the cover that is on the ark when God is present on the cover in a cloud. If Aaron is to enter otherwise, he will die. On the tenth day of the seventh month, God said that the people must not work in order to cleanse and atone for their sins. The Kohen will lead in the atonement of all the people.
Leviticus 23:26–32: God said to Moses that the tenth day of the month is the day of atonement and will be holy. The people must give a fire-offering to God and must not work. God told Moses that whoever does work, God will rid of the soul from its people. This is a day of complete rest from the evening of the ninth day of the month to the following evening.
Numbers 29:7–11: The tenth day of the seventh month is a holy day and one must not work. For an elevation offering, one must sacrifice a young bull, a ram and seven lambs who are a year old. As well, for a sin offering, one must sacrifice a male goat.[7]
Midrashic interpretation[edit]
Traditionally, Yom Kippur is considered the date on which Moses received the second set of Ten Commandments. It occurred following the completion of the second 40 days of instructions from God. At this same time, the Israelites were granted atonement for the sin of the Golden Calf; hence, its designation as the Day of Atonement.[22]
Mishnaic and Talmudic literature[edit]
Temple service[edit]
The following summary of the Temple service is based on the traditional Jewish religious account described in Mishnah tractate Yoma, appearing in contemporary traditional Jewish prayer books for Yom Kippur, and studied as part of a traditional Jewish Yom Kippur worship service.[19]
While the Temple in Jerusalem was standing (from Biblical times through 70 CE), the Kohen Gadol (High Priest) was mandated by the Torah to perform a complex set of special services and sacrifices for Yom Kippur to attain Divine atonement, the word "kippur" meaning "atone" in Hebrew. These services were considered to be the most important parts of Yom Kippur because through them the Kohen Gadol made atonement for all Jews and the world. During the service, the Kohen Gadol entered the Holy of Holies in the center of the Temple, the only time of the year that anyone went inside. Doing so required special purification and preparation, including five immersions in a mikvah (ritual bath), and four changes of clothing.
Seven days prior to Yom Kippur, the Kohen Gadol was sequestered in the Palhedrin chamber in the Temple, where he reviewed (studied) the service with the sages familiar with the Temple, and was sprinkled with spring water containing ashes of the Red Heifer as purification. The Talmud (Tractate Yoma) also reports that he practiced the incense offering ritual in the Avitnas chamber.
On the day of Yom Kippur, the Kohen Gadol had to follow a precise order of services, sacrifices, and purifications:
Morning (Tamid) Offering The Kohen Gadol first performed the regular daily (Tamid) offering—usually performed by ordinary priests—in special golden garments, after immersing in a mikvah and washing his hands and feet.
Garment Change 1 The Kohen Gadol immersed in a special mikvah in the Temple courtyard and changed into special linen garments, and washed his hands and feet twice, once after removing the golden garments and once before putting on the linen garments.
Bull as Personal Sin-Offering The Kohen Gadol leaned (performed Semikha) and made a confession over the bull on behalf of himself and his household, pronouncing the Tetragrammaton. The people prostrated themselves when they heard. He then slaughtered the bull as a chatat (sin-offering) and received its blood in a bowl.
Lottery of the goats At the Eastern (Nikanor) gate, the Kohen Gadol drew lots from a lottery box over two goats. One was selected "for the Lord", and one "for Azazel". The Kohen Gadol tied a red band around the horns of the goat "for Azazel".
Incense Preparation The Kohen Gadol ascended the mizbeach (altar) and took a shovel full of embers with a special shovel. He was brought incense. He filled his hands and placed it in a vessel. (The Talmud considered this the most physically difficult part of the service, as the Kohen Gadol had to keep the shovelful of glowing coals balanced and prevent its contents from dropping, using his armpit or teeth, while filling his hands with the incense).
Incense Offering Holding the shovel and the vessel, he entered the Kadosh Hakadashim, the Temple’s Holy of Holies. In the days of the First Temple, he placed the shovel between the poles of the Ark of the Covenant. In the days of the Second Temple, he put the shovel where the Ark would have been. He waited until the chamber filled with smoke and left.
Sprinkling of Bull's Blood in the Holy of Holies The Kohen Gadol took the bowl with the bull’s blood and entered the Most Holy Place again. He sprinkled the bull’s blood with his finger eight times, before the Ark in the days of the First Temple, where it would have been in the days of the Second. The Kohen Gadol then left the Holy of Holies, putting the bowl on a stand in front of the Parochet (curtain separating the Holy from the Holy of Holies).
Goat for the Lord as Sin-Offering for Kohanim The Kohen Gadol went to the eastern end of the Israelite courtyard near the Nikanor Gate, laid his hands (semikha) on the goat "for the Lord", and pronounced confession on behalf of the Kohanim (priests). The people prostrated themselves when he pronounced the Tetragrammaton. He then slaughtered the goat, and received its blood in another bowl.
Sprinkling of Goat’s Blood in the Holy of Holies The Kohen Gadol took the bowl with the goat’s blood and entered the Kadosh Hakadashim, the Temple’s Holy of Holies again. He sprinkled the goat’s blood with his finger eight times the same way he had sprinkled the bull’s blood. The blood was sprinkled before the Ark in the days of the First Temple, where it would have been in the days of the Second Temple. The Kohen Gadol then left the Kadosh Hakadashim, putting the bowl on a stand in front of the Parochet (curtain separating the Holy from the Holy of Holies).
Sprinkling of blood in the Holy Standing in the Hekhal (Holy), on the other side of the Parochet from the Holy of Holies, the Kohen Gadol took the bull's blood from the stand and sprinkled it with his finger eight times in the direction of the Parochet. He then took the bowl with the goat's blood and sprinkled it eight times in the same manner, putting it back on the stand.
Smearing of blood on the Golden (Incense) Altar The Kohen Gadol removed the goat’s blood from the stand and mixed it with the bull's blood. Starting at the northeast corner, he then smeared the mixture of blood on each of the four corners of the Golden (Incense) altar in the Haichal. He then sprinkled the blood eight times on the altar.
Cliffs of Mount Azazel
Goat for Azazel The Kohen Gadol left the Haichal and walked to the east side of the Azarah (Israelite courtyard). Near the Nikanor Gate, he leaned his hands (Semikha) on the goat "for Azazel" and confessed the sins of the entire people of Israel. The people prostrated themselves when he pronounced the Tetragrammaton. While he made a general confession, individuals in the crowd at the Temple would confess privately. The Kohen Gadol then sent the goat off "to the wilderness". In practice, to prevent its return to human habitation, the goat was led to a cliff outside Jerusalem and pushed off its edge.
Preparation of sacrificial animals While the goat "for Azazel" was being led to the cliff, the Kohen Gadol removed the insides of the bull, and intertwined the bodies of the bull and goat. Other people took the bodies to the Beit HaDeshen (place of the ashes). They were burned there after it was confirmed that the goat "for Azazel" had reached the wilderness.
Reading the Torah After it was confirmed that the goat "for Azazel" had been pushed off the cliff, the Kohen Gadol passed through the Nikanor Gate into the Ezrat Nashim (Women’s Courtyard) and read sections of the Torah describing Yom Kippur and its sacrifices.
Garment change 2 The Kohen Gadol removed his linen garments, immersed in the mikvah in the Temple courtyard, and changed into a second set of special golden garments. He washed his hands and feet both before removing the linen garments and after putting on the golden ones.
Offering of Rams The Kohen Gadol offered two rams as an olah offering, slaughtering them on the north side of the mizbeach (outer altar), receiving their blood in a bowl, carrying the bowl to the outer altar, and dashing the blood on the northeast and southwest corners of the Outer Altar. He dismembered the rams and burned the parts entirely on the outer altar. He then offered the accompanying mincha (grain) offerings and nesachim (wine-libations).
Musaf Offering The Kohen Gadol then offered the Musaf offering.
Burning of Innards The Kohen Gadol placed the insides of the bull and goat on the outer altar and burned them entirely.
Garment change 3 The Kohen Gadol removed his golden garments, immersed in the mikvah, and changed to a new set of linen garments, again washing his hands and feet twice.
Removal of Incense from the Holy of Holies The Kohen Gadol returned to the Holy of Holies and removed the bowl of incense and the shovel.
Garment Change 4 The Kohen Gadol removed his linen garments, immersed in the mikvah, and changed into a third set of golden garments, again washing his hands and feet twice.
Evening (Tamid) Offering The Kohen Gadol completed the afternoon portion of the regular (tamid) daily offering in the special golden garments. He washed his hands and feet a tenth time.
The Kohen Gadol wore five sets of garments (three golden and two white linen), immersed in the mikvah five times, and washed his hands and feet ten times. Sacrifices included two (daily) lambs, one bull, two goats, and two rams, with accompanying mincha (meal) offerings, wine libations, and three incense offerings (the regular two daily and an additional one for Yom Kippur). The Kohen Gadol entered the Holy of Holies three times. The Tetragrammaton was pronounced three times, once for each confession.[19]
Observance in Israel[edit]
Ayalon Highway in Tel Aviv, empty of cars on Yom Kippur 2004
Yom Kippur is a legal holiday in the modern state of Israel. There are no radio or television broadcasts, airports are shut down, there is no public transportation, and all shops and businesses are closed.[23]
In 2013, 73% of the Jewish people of Israel said that they were intending to fast on Yom Kippur.[24] It is very common in Israel to wish "Tsom Kal" ([an] easy fast) or "Tsom Mo'il" ([a] benefiting fast) to everyone before Yom Kippur, even if one does not know whether they will fast or not.
It is considered impolite to eat in public on Yom Kippur or to sound music or to drive a motor vehicle. There is no legal prohibition on any of these, but in practice such actions are universally avoided in Israel during Yom Kippur,[25] except for emergency services.
Over the last few decades, bicycle-riding and inline skating on the empty streets have become common among secular Israeli youngsters, especially on the eve of Yom Kippur in Tel Aviv[26] and Israel in general.
In 1973, an air raid siren was sounded on the afternoon of Yom Kippur and radio broadcasts were resumed to alert the public to the surprise attack on Israel by Egypt and Syria that launched the Yom Kippur War.
Observance by athletes[edit]
Sandy Koufax
Gabe Carimi
Some notable athletes have observed Yom Kippur, even when it conflicted with playing their sport.
In baseball, Sandy Koufax, the Hall of Fame pitcher, decided not to pitch Game 1 of the 1965 World Series because it fell on Yom Kippur. Koufax garnered national attention for his decision, as an example of the conflict between social pressures and personal beliefs.[27]
Hall of Fame first baseman Hank Greenberg attracted national attention in 1934, nearly three decades earlier, when he refused to play baseball on Yom Kippur, even though the Tigers were in the middle of a pennant race, and he was leading the league in RBIs.[28] The Detroit Free Press columnist and poet Edgar A. Guest wrote a poem titled "Speaking of Greenberg", which ended with the lines "We shall miss him on the infield and shall miss him at the bat / But he's true to his religion—and I honor him for that."[29] When Greenberg arrived in synagogue on Yom Kippur, the service stopped suddenly, and the congregation gave an embarrassed Greenberg a standing ovation.[30]
Former Los Angeles Dodgers outfielder Shawn Green, similarly, made headlines in 2001 for sitting out a game for the first time in 415 games (then the longest streak among active players), to honor Yom Kippur, even though his team was in the middle of a playoff race.[28] Other baseball players who have similarly sat out games on Yom Kippur include former Boston Red Sox and New York Yankees third baseman Kevin Youkilis, former Houston Astros catcher and former Detroit Tigers manager Brad Ausmus, and outfielder Art Shamsky.[31][32][33]
Gabe Carimi, the Consensus All-American left tackle in American football who won the 2010 Outland Trophy as the nation's top collegiate interior lineman, faced a conflict in his freshman year of college in 2007. That year Yom Kippur fell on a Saturday, and he fasted until an hour before his football game against Iowa started that night.[34][35][36] Carimi said, "Religion is a part of me, and I don't want to just say I'm Jewish. I actually do make sacrifices that I know are hard choices."[34][37][38] In 2004, Matt Bernstein, standout fullback at University of Wisconsin–Madison, fasted on Yom Kippur, then broke his fast on the sidelines before rushing for 123 yards in a game against Penn State.[39]
In 2011, golfer Laetitia Beck declined a request to join the UNC Tar-Heels Invitational competition, because it conflicted with Yom Kippur.[40][41] Instead, she spent the day fasting and praying.[40] She said: "My Judaism is very important to me, and ... on Yom Kippur, no matter what, I have to fast."[40] Boris Gelfand, Israel's top chess player, played his game in the prestigious London Grand Prix Chess Tournament on 25 September 2012 (eve of Yom Kippur) earlier, to avoid playing on the holiday.[42]
In 2013, the International Tennis Federation fined the Israel Tennis Association "more than $13,000 ... for the inconvenience" of having to reschedule a tennis match between the Israeli and Belgian teams that was originally scheduled on Yom Kippur.[43][44] Dudi Sela, Israel's # 1 player, quit his quarterfinal match in the third set of the 2017 Shenzhen Open so he could begin observing Yom Kippur by the time the sun set, forfeiting a possible $34,000 in prize money and 90 rankings points.[45][46]
Related observances in other religions[edit]
Messianic Jews and some other sabbatarian churches also observe Yom Kippur as a holy day, from evening to evening. In the Christian observance, it is a time of prayer and fasting from all food and drink and a time of instruction through study and church attendance. It focuses on Christ's sacrifice and atonement for sins. It is seen as a time to give thanks and praise, to humble oneself and to seek repentance. It is also a time where Messianic Jews pray for Israel and Jews who have not yet proclaimed Yeshua/Jesus is the Messiah that was promised in prophesies from the Old Testament.[relevant? – discuss][citation needed]
Muslims also observe fasting on this day. In Islam, this day is called Yom Ashura. In Sunni Islam, Ashura marks the day that Moses and the Israelites were saved from Pharaoh by God creating a path in the Red Sea to the Holy Land. It falls on the tenth day of month of Muharram in the Islamic calendar.
Recognition by the United Nations[edit]
Starting 2016 the United Nations officially recognizes Yom Kippur, stating that from then on no official meetings would take place on the day.[47] As well, the United Nations stated that, beginning in 2016, they would have nine official holidays and seven floating holidays which each employee would be able to choose one of.[47] It stated that the floating holidays will be Yom Kippur,[48] Day of Vesak, Diwali, Gurpurab, Orthodox Christmas, Orthodox Good Friday, and Presidents' Day.[47] This was the first time the United Nations officially recognized any Jewish holiday.[47]
Modern scholarship[edit]
According to textual scholars, the biblical regulations covering Yom Kippur are spliced together from multiple source texts,[49][50] as indicated by the duplication of the confession over the bullock,[51] and the incongruity in one verse stating that the high priest should not enter the Holy of Holies (with the inference that there are exceptions for certain explicitly identified festivals),[52] and the next verse indicating that they can enter whenever they wish (as long as a specific ritual is carried out first).[49] Although Rashi tried to find a harmonistic explanation for this incongruity, the Leviticus Rabbah maintains that it was indeed the case that the high priest could enter at any time if these rituals were carried out.[53] Textual scholars argue that the ritual is composed from three sources, and a couple of redactional additions:[49][50]
prerequisite rituals before the high priest can enter the Holy of Holies (on any occasion), namely a sin offering and a whole offering, followed by the filling of the Holy of Holies with a cloud of incense while wearing linen garments[54]
regulations which establish an annual day of fasting and rest, during which the sanctuary and people are purified, without stating the ritual for doing so;[55] this regulation is very similar to the one in the Holiness Code[56]
later elaborations of the ceremony,[57] which include the sprinkling of the blood on the mercy seat, and the use of a scapegoat sent to Azazel; the same source also being responsible for small alterations to related regulations[58]
the redactional additions[59]
On the basis of their assumptions, these scholars believe that the original ceremony was simply the ritual purification of the sanctuary from any accidental ritual impurity, at the start of each new year, as seen in the Book of Ezekiel. Textual scholars date this original ceremony to before the priestly source, but after JE.[60][61] According to the Book of Ezekiel, the sanctuary was to be cleansed by the sprinkling of bullock's blood, on the first day of the first and of the seventh months[62]—near the start of the civil year and of the ecclesiastical year, respectively; although the masoretic text of the Book of Ezekiel has the second of these cleansings on the seventh of the first month, biblical scholars regard the Septuagint, which has the second cleaning as being the first of the seventh month, as being more accurate here.[60] It appears that during the period that the Holiness Code and the Book of Ezekiel were written, the new year began on the tenth day of the seventh month,[63][64] and thus liberal biblical scholars believe that by the time the Priestly Code was compiled, the date of the new year and of the day of atonement had swapped around.[49]
See also[edit]
Break fast
References[edit]
^ Jump up to: a b Hebrew/Gregorian calculations by {{Hebrew year}} – via {{Calendar date}}}
Jump up ^ Wells, John C. (2008). Longman Pronunciation Dictionary (3rd ed.). Longman. ISBN 978-1-4058-8118-0.
Jump up ^ It can be argued that the weekly Sabbath (Shabbat) is holier. See Shabbat (Status as a holy day).
Jump up ^ Numbers 29:7
Jump up ^ Cohen, S.M., Eisen, A.M.: The Jew within: self, family, and community in America, p. 169. Indiana University Press, 2000. "For completely uninvolved Jews ... the question of synagogue attendance rarely arises. They are unlikely ever to consider the matter, except at Rosh Hashanha and Yom Kippur or to attend a bar or bat mitzvah." See also Samuel C. Heilman, Synagogue Life, 1976.
Jump up ^ "Erev Yom Kippur – The purpose of the day as seen through Talmudic anecdotes (PDF)" (PDF). Retrieved March 25, 2011.
^ Jump up to: a b c Scherman, Nosson. "Yom Kippur – Its Significance, Laws and Prayers" New York: Mesorah Publications, 1989. Print
^ Jump up to: a b "Why Rabbis wear sneakers on their holiest day". "Article by Avi Rabinowitz, NYU homepages"
Jump up ^ Abrams, Judith. Yom Kippur: A Family Service Minneapolis: KAR-BEN, 1990. Print
Jump up ^ "OU Customs for Erev Yom Kippur". Retrieved September 21, 2008.
Jump up ^ Translation of Philip Birnbaum, from High Holiday Prayer Book', Hebrew Publishing Company, NY, 1951
Jump up ^ "Jewish Virtual Library – Yom Kippur". Retrieved September 21, 2008.
Jump up ^ "Halacha L'Maaseh: Yom Kippur". Retrieved September 20, 2015.
^ Jump up to: a b Rabbi Daniel Kohn. "My Jewish Learning – Prayer Services". Retrieved May 22, 2017.
Jump up ^ Green, David B. (September 26, 2011). "Lawrence A. Hoffman and the message of Kol Nidre". Haaretz. Retrieved September 14, 2013.
Jump up ^ The significance of shofar to Yom Kippur is discussed at "Archived copy". Archived from the original on October 2, 2009. Retrieved July 4, 2009. CS1 maint: Archived copy as title (link)
Jump up ^ Yoma 85b.
Jump up ^ Maimonodes, Mishneh Torah, Laws of Teshuva 2:7
^ Jump up to: a b c Arnold Lustiger, Michael Taubes, Menachem Genack, and Hershel Schachter, Kasirer Edition Yom Kippur Machzor With Commentary Adapted from the Teachings of Rabbi Joseph B. Soloveitchik. New York: K'hal Publishing, 2006. pp. 588–589 (summary); 590–618.
Jump up ^ https://reformjudaism.org/blog/2018/08/30/why-we-need-good-sermons-now-more-ever
Jump up ^ "Rosh HaShanah and the Gregorian calendar". Oztorah.com. Retrieved September 12, 2012.
Jump up ^ Spiro, Rabbi Ken. Crash Course in Jewish History Part 12 – The Golden Calf. Aish HaTorah. accessed April 29, 2007
Jump up ^ "Sounds of The City". Israel Insider. October 14, 2005. Archived from the original on February 17, 2007.
Jump up ^ "Poll: 73% of Israelis fast on Yom Kippur". Ynet. September 13, 2013.
Jump up ^ https://www.timesofisrael.com/israel-shutting-down-for-yom-kippur-holy-day/
Jump up ^ "Public Radio International, "The World", 'Yom Kippur: Kids and Bikes in Tel Aviv'". Theworld.org. Retrieved 7 March 2015.
Jump up ^ Solomvits, Sandor. "Yom Kippur and Sandy Koufax". JewishSports.com. Archived from the original on October 18, 2006. Retrieved August 2, 2010.
^ Jump up to: a b Peter Dreier. "How Will Jewish Ballplayers Handle the Yom Kippur Quandry?[sic]". Huffingtonpost.com. Retrieved September 14, 2013.
Jump up ^ "Came Yom Kippur: A Hank Greenberg Poem". baseball-almanac.com. Retrieved July 20, 2016.
Jump up ^ "Green, Koufax and Greenberg – same dilemma, different decisions". ESPN. September 26, 2001. Retrieved March 25, 2011.
Jump up ^ Brown, M. Stephen. "One on One with Kevin Youkilis". JewishSports.com. Archived from the original on May 5, 2009. Retrieved June 4, 2009.
Jump up ^ Gammons, Peter (September 29, 2001). "Apolitical blues". ESPN. Retrieved March 18, 2010.
Jump up ^ "Where Are They Now – Art Shamsky". Baseball Savvy. September 14, 2004. Retrieved September 10, 2010.
^ Jump up to: a b Hirsch, Deborah (December 27, 2010). "Gabe Carimi: Star in shul and on the football field". JTA. Retrieved February 9, 2011.
Jump up ^ Andrea Waxman (October 5, 2007). "Yom Kippur, then football; Carimi fasts and then tackles". The Wisconsin Jewish Chronicle. Archived from the original on September 28, 2011. Retrieved February 9, 2011.
Jump up ^ Madeline Miller (December 17, 2010). "The Biggest Thing in Jewish Sports? UW Gridiron Great Gabe Carimi". Hillel.org. Retrieved March 18, 2011.
Jump up ^ Chris McCoskey (February 25, 2011). "Combine Leftovers". Detroit News. Archived from the original on July 9, 2011. Retrieved March 2, 2011.
Jump up ^ Craig Ellenport (February 24, 2011). "Why is this prospect different from other prospects?". NFL.com. Retrieved March 2, 2011.
Jump up ^ Ivan Maisel (September 27, 2004). "Bernstein feasted on Penn State after fasting". ESPN.com. Retrieved October 7, 2011.
^ Jump up to: a b c Saval, Malina (October 14, 2011). "Golf / Israelis abroad / Beck follows in Koufax's footsteps". Haaretz. Retrieved September 17, 2013.
Jump up ^ Soclof, Adam (October 7, 2011). "The original Sandy Koufax of women's golf". Jewish Telegraphic Agency. Retrieved September 17, 2013.
Jump up ^ "Gelfand and Grischuk winners in 4th round London Grand Prix". ChessVibes. Archived from the original on September 26, 2013. Retrieved September 14, 2013.
Jump up ^ "Israeli tennis players fined for sitting out Yom Kippur". The Times of Israel. 12 August 2013. Retrieved 6 June 2015.
Jump up ^ http://www.hebrew4christians.com/Holidays/Fall_Holidays/Yom_Kippur/yom_kippur.html
Jump up ^ [1]
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^ Jump up to: a b c d Tal Trachtman Alroy (19 December 2015). "U.N. recognizes Yom Kippur as official holiday". CNN.com.
Jump up ^ "Yom Kippur"
^ Jump up to: a b c d Singer, Isidore; et al., eds. (1901–1906). "article name needed". Jewish Encyclopedia. New York: Funk & Wagnalls Company.
^ Jump up to: a b Cheyne and Black, Encyclopedia Biblica
Jump up ^ Leviticus 16:6 and Leviticus 16:6
Jump up ^ Leviticus 16:2
Jump up ^ Leviticus Rabbah 21
Jump up ^ Leviticus 16:1, 16:3–4, 16:12–13, 16:34 (b)
Jump up ^ Leviticus 16:29–34 (a)
Jump up ^ Leviticus 23:27–31
Jump up ^ Leviticus 16:5, 16:7–10, 16:14–28
Jump up ^ Exodus 30:10, Leviticus 25:9
Jump up ^ Leviticus 16:2, 16:6, 16:11
^ Jump up to: a b Singer, Isidore; et al., eds. (1901–1906). "Atonement, Day of". Jewish Encyclopedia. New York: Funk & Wagnalls Company. else-->
Jump up ^ Richard Elliott Friedman, Who wrote the Bible
Jump up ^ Ezekiel 45:18–20
Jump up ^ Leviticus 25:9
Jump up ^ Ezekiel 40:1
External links[edit]
Look up Yom Kippur in Wiktionary, the free dictionary.
Wikimedia Commons has media related to Yom Kippur.
Rosh Hashanah and Yom Kippur Prayers for Sephardic Jews
From Our Collections: Marking the New Year – Online exhibition from Yad Vashem on the celebration of Rosh Hashanah and Yom Kippur before, during, and after the Holocaust
Dates for Yom Kippur
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Catabolite repression
From Wikipedia, the free encyclopedia
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Carbon catabolite repression, or simply catabolite repression, is an important part of global control system of various bacteria and other micro-organisms. Catabolite repression allows micro-organisms to adapt quickly to a preferred (rapidly metabolisable) carbon and energy source first. This is usually achieved through inhibition of synthesis of enzymes involved in catabolism of carbon sources other than the preferred one. The catabolite repression was first shown to be initiated by glucose and therefore sometimes referred to as the glucose effect. However, the term "glucose effect" is actually a misnomer since other carbon sources are known to induce catabolite repression.[1]
Contents
[hide]
1 Escherichia coli
2 Bacillus subtilis
3 References
4 External links
Escherichia coli[edit]
Catabolite repression was extensively studied in Escherichia coli. E. coli grows faster on glucose than on any other carbon source. For example, if E. coli is placed on an agar plate containing only glucose and lactose, the bacteria will use glucose first and lactose second. When glucose is available in the environment, the synthesis of β-galactosidase is under repression due to the effect of catabolite repression caused by glucose. The catabolite repression in this case is achieved through the utilization of phosphotransferase system.
An important enzyme from the phosphotransferase system called Enzyme II A (EIIA) plays a central role in this mechanism. There are different catabolite-specific EIIA in a single cell, even though different bacterial groups have specificities to different sets of catabolites. In enteric bacteria one of the EIIA enzymes in their set is specific for glucose transport only. When glucose levels are high inside the bacteria, EIIA mostly exists in its unphosphorylated form. This leads to inhibition of adenylyl cyclase and lactose permease, therefore cAMP levels are low and lactose can not be transported inside the bacteria.
Once the glucose is all used up, the second preferred carbon source (i.e. lactose) has to be used by bacteria. Absence of glucose will "turn off" catabolite repression. When glucose levels are low the phosphorylated form of EIIA accumulates and consequently activates the enzyme adenylyl cyclase, which will produce high levels of cAMP. cAMP binds to catabolite activator protein (CAP) and together they will bind to a promoter sequence on the lac operon. However, this is not enough for the lactose genes to be transcribed. Lactose must be present inside the cell to remove the lactose repressor from the operator sequence (transcriptional regulation). When these two conditions are satisfied, it means for the bacteria that glucose is absent and lactose is available. Next, bacteria start to transcribe the lac operon and produce β-galactosidase enzymes for lactose metabolism. The example above is a simplification of a complex process. Catabolite repression is considered to be a part of global control system and therefore it affects more genes rather than just lactose gene transcription.[2][3]
Bacillus subtilis[edit]
Gram positive bacteria such as Bacillus subtilis have a cAMP-independent catabolite repression mechanism controlled by catabolite control protein A (CcpA). In this alternative pathway CcpA negatively represses other sugar operons so they are off in the presence of glucose. It works by the fact that Hpr is phosphorylated by a specific mechanism, when glucose enters through the cell membrane protein EIIC, and when Hpr is phosphoralated it can then allow CcpA to block transcription of the alternative sugar pathway operons at their respective cre sequence binding sites. Note that E. coli has a similar cAMP-independent catabolite repression mechanism that utilizes a protein called catabolite repressor activator (Cra).
References[edit]
Jump up ^ Seiboth, Bernhard; Ivanova, Christa; Seidl-Seiboth, Verena (September 15, 2011). "Chapter 13: Trichoderma reesei: A Fungal Enzyme Producer for Cellulosic Biofuels". In Dos Santos Bernardes, Marco Aurélio. Biofuel Production-Recent Developments and Prospects. InTech. p. 321. doi:10.5772/16848. ISBN 978-953-307-478-8.
Jump up ^ Deutscher, Josef (April 2008). "The mechanisms of carbon catabolite repression in bacteria". Current Opinion in Microbiology. 11 (2): 87–93. doi:10.1016/j.mib.2008.02.007. ISSN 1369-5274. PMID 18359269.
Jump up ^ Madigan, M. T., J. M. Martinko, P. V. Dunlap, and D. P. Clark. Brock biology of microorganisms. 12th ed. San Francisco, CA: Pearson/Benjamin Cummings, 2009.
External links[edit]
https://www.mun.ca/biochem/courses/4103/topics/catabintro.html
http://pathmicro.med.sc.edu/mayer/geneticreg.htm

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