The reason for soc.culture.jewish.moderated

Path: senator-bedfellow.mit.edu!bloom-beor ornamental threads), the
label can only be used to
identify garments that definitely have shaatnez. Thus if the label
indicates that the suit (forcumstances where a non-Jewish cemetary
sets aside a demarcated
region of land to be used exclusively by Jews, in which case it is
permissible for Jews to be buried in this section.

Conservative Judaism holds with the traditional rules.

Reform Judiasm, in principle, will bury non-Jewish spouses of Jews
next to the Jewish spouse; they also bury as Jews some whom the more
traditional movements would not consider Jews. However, if the
Reform
Jew is using a recognized Jewish cemetary, the latter is more likely
to occur than the former (it all depends on that cemetary's
practice,
so ask).

Conservative Judaism has issued a responsa dealing with the impacts
of
Reform Jewish practice. These subjects are discussed in "A Matter of
Grave Concern: A Question of Mixed Burial" Rabbi Ben Zion Bergman,
approved by the Committee of Jewish Law and Standards (CJLS),
January
30, 1991. Published in "Response 1991-2000" The Rabbinical Assembly,
p.418-425

------------------------------------------------------------

Subject: Question 11.6.13: Death and Burial: Must the Chevra Kedisha be
family members?

Answer:

The burial society ("Chevrah Kadisha" is literally "Holy Friends")
is
never the deceased's family. Rather, they are a group of volunteers
who know the laws, customs, and the simple pragmatics of preparing
the
deceased for burial, and who organize cemetary space, the pragmatics
of the funeral, etc. They need to be people who have experience, and
really can't be a different group for each deceased.

------------------------------------------------------------

Subject: Question 11.6.14: Death and Burial: How have burial customs
changed
over time?

Answer:

Customs, although relatively static, do change over time. Consider
the
following changes in customs between now and the 2nd Century CE:
* R' Shim'on ben Gamliel, in the 2nd Century CE, was frustrated
with
the competitiveness in funeral arrangements. People felt that
they
weren't doing enough for their loved one if they didn't do as
much--or out-do--their neighbors, sometimes to the point of
impoverishment. He was a descendent of Hillel, a nasi (prince;
ie
not merely the rabbinic leader of the day, but also lauded for
being a descendant of David), and quite wealthy. He insisted in
his will that they bury him in a simple white linen garment,
figuring that everyone would follow. And such became custom.
* Jews in the 2nd Century CE placed the body of the deceased in
the
ground by using caves rather than digging graves. Usually there
would be shelves in the walls of the cave, like a subterranean
mausaleum. However, burial space was running low. So, after a
year, when the body was reduced to dry bones, they would take
the
bones out of their original location, and re-bury them in a
smaller box. (Note that this is similar to the custom seen today
in family crypts in locations where the water table is too high,
such as New Orleans)

------------------------------------------------------------

Subject: Question 11.6.15: Death and Burial: Why do Jews emphasize
burial
within 24 hours?

Answer:

Jews normally bury the dead within 24 hours, however, there are
exceptions. A funeral could be held up for a day or two if it would
save a mourner the additional pain of missing the funeral. Second,
we
do not bury people on the Sabbath or any of the holidays on which
work
is prohibited.

Why do Jews do this? The most straightforward reason is that the
Torah
says so. In discussing capital punishment, the Torah says the body
must be buried before nightfall. And if a murderer deserves that
much,
so ought any deceased person.

But this isn't enough? Why might there be this commandment? It's
considered disrespectful toward the dead to leave the body unburied.
Perhaps it's because it means people will witness the body's decay,
or
see and remember something that seems like the person, but is
inanimate and without fears or dreams. There is a second reason,
based
on kabbalah. During the course of a lifetime, a soul forms an
attachment to the body. Part of the punishment for sins comitted out
of a pursuit of the physical is the subsequent disillusionment with
the body and with the values that lead to that pursuit. This is
called
"chibut haqever" (attachment to the grave). Burial hastens the end
of
this punishment, by bringing the soul "closure" in its relationship
to
the body. It is therefore merciful to the deceased to bury as soon
as
possible.

------------------------------------------------------------

Subject: Question 11.7.1: Charity: What are the levels of giving?

Answer:

Maimonides defines nine levels in giving charity (Tzedakah):
1. Giving assistance to a someone who has fallen on hard times by
presenting a gift or loan, or entering into a partnership with
the
person, or finding them work, thereby helping that person to
become self supporting.
2. Giving assistance in such a way that the giver and recipient are
unknown to each other.
3. Donations to the community charities, which should only be done
if
there is confidence that the charity is administered in an
honest,
prudent, and efficient fashion.
4. Donations when the donor is aware to whom the charity is being
given, but the recipient is unaware of the source.
5. Donations when the recipient is aware of the donor's identity,
but
the donor still doesn't know the specific identity of the
recipient.
6. Donations where each party knows the other, but the gift is
given
unasked.
7. Donations where each party knows the other, but the gift is
given
only after a specific request.
8. Donations where each party knows the other, but the gift is
given
only after a specific request, and the donor gives less than
should be given (but does so willingly).
9. Donations given grudgingly.

(based on Yad, Matanot Ani'im X 1-14)

------------------------------------------------------------

Subject: Question 11.8.1: Sacrifices: When did Jews stop making animal
sacrifices?

Answer:

Jews stopped making animal sacrifices when the Temple in Jerusalem
was
destroyed. Jews are forbidden to offer any sort of sacrifice outside
of the Holy Temple.

------------------------------------------------------------

Subject: Question 11.8.2: Sacrifices: What replaced animal sacrifices
in
Jewish practice?

Answer:

It is important to note that in Judaism, sacrifice was never the
exclusive means of obtaining forgiveness, and was not in and of
itself
sufficient to obtain forgiveness. For some transgressions sacrifice
was not even effective to obtain forgiveness.

Jews believe that sacrifice is the least important way to gain
forgiveness from G-d. Repentance is more important. Very few sins
required sacrifice (per Leviticus). For example., the animal
sacrifices are only prescribed for unwitting or unintentional sin
(Leviticus 4:2, 13, 22, 27; 5:5, 15 and Numbers 15:30). The one
exception is if an individual swore falsely to acquit himself of the
accusation of having committed theft (Leviticus 5:24-26).
Intentional
sin can only be atoned for through repentance, unaccompanied by a
blood sacrifice (Psalms 32:5, 51:16-19).

This is re-enforced: "And you shall call upon Me, and go, and pray
to
Me, and I will hearken to you. And you shall seek Me, and find Me,
when you shall search for Me with all your heart" (Jeremiah 29:13).

Given its relative unimportance even in Biblical days, what
comprised
an acceptable Jewish sacrifice?

Many people think that Jewish sacrifice required blood sacrifice.
This
is not true. The primary commandment about blood is that it
shouldn't
be eaten. (Leviticus 17:10) "And any man from the house of Israel,
or
from the aliens who sojourn among them, who eats any blood, I will
set
My face against that person who eats blood, and will cut him off
from
among his people." This can be paraphrased: "Don't eat blood." The
next phrase (Leviticus 17:11) goes on to say, "For the soul of the
flesh is in the blood and I have assigned it for you upon the altar
to
provide atonement for your souls; for it is the blood that atones
for
the soul." This explains why blood is not to be eaten, and that when
it is used as part of a sacrifice it must be sprinkled on the altar
of
the Temple. Note that it doesn't say, "blood is the only way to
atone"
it says that you shouldn't eat the blood because its only use is for
sacrifice. Since this is a little confusing lets use an example: we
can say that all little boys are people, but does that mean that all
people are little boys?. So Leviticus says "Don't eat blood. You can
use it for sacrifice," but it doesn't say that blood is the only
acceptable sacrifice.

What is an acceptable sacrifice? Well, we know what isn't: the Torah
strictly forbids human sacrifice, unlike most religions of the
Biblical era.

What kind of sacrifices were allowed? Throughout the Book of
Leviticus, only distinct species of animals are permitted for use in
blood sacrifices. There is also atonement by a cereal offering
(Leviticus 5:11-13), atonement by gold (Num. 31:50), and atonement
by
the burning of incense: "So Moses said to Aaron, 'Take a censer and
put fire in it from the altar, put incense on it, and take it
quickly
to the congregation and make atonement for them; for wrath has gone
out from the L-RD." (Numbers 17:11). Remember that prayer and
repentence must accompany sacrifices.

When Jews were not near the Temple (they lived too far away, or were
captives as in Babylon) sacrifice was not done by them. King Solomon
said that even in the days of the Temple prayer could be used by
those
away from the temple to obtain forgiveness (I Kings 8:46-50).
Synagogues from the time of the Temple have been excavated by
archeologists. They were used, as they are today, for prayer. Once
or
twice a year sacrifices were sent to the Temple from these
Synagogues.
Now that there is no Temple there are no sacrifices. In accordance
with the words of Hosea, we render instead of bullocks the offering
of
our lips (Hosea 14:3); i.e., prayer and repentence.

------------------------------------------------------------

Subject: Question 11.8.3: Sacrifices: How do sacrifices relate to
compassion
for animals?

Answer:

It is difficult to understand how one reconciles the fact sacrifices
were demanded in the temple and animals had to slaughtered for G-d,
with the requirements for compassion for animals (for example,
resting
on Shabbat, freeing the mother bird, and helping an overloaded
animal). First, note that although animal sacrifices were required,
they were not to appease a meat-eating god. This is because in
Judaism, G-d is incorporeal and does not eat.

While it is true that there are clear expectations in regard to
proper
treatment of animals (the hebrew term is "tzar baalei chaim", a
prohibition from causing pain to living creatures), it is also true
that the Torah approves of human use of animals. In fact, there are
detailed laws on how to kill an animal to eat it. If asked to
describe
the Torah's expectations for our treatment of animals (and in fact
for
the whole environment), one could summarize them as follows:

The world and everything on it was created for humankind's spiritual
growth. Specifically, we are expected to use the physical world to
enable and develop our spiritual side. That is, some physical acts
we
do so that we continue to exist, which enables us to continue doing
spiritual acts. Other physical acts we do for their intrinsic
spiritual value. Often we try to merge the two: taking an act which
we
must do in order to exist, and infuse it with some intrinsic
spiritual
value (e.g., we eat in order to live, but as Jews we do much to
change
the way we eat [blessings, the kosher laws, etc.] to make even
eating
a spiritual act). We therefore have a responsibility to use the
physical world appropriately. When we use a physical object for
spiritual purposes, it suffuses that object with spirituality. That
is
to say: humans achieve spirituality through their choices, we have
free will and our choices matter, and the rest of the physical world
achieves spirituality by how it is used by human beings.

To use an animal in the development of spirituality (by offering it
on
an altar, or by eating it as part of a holiday celebration) is good
both for us and for the animal: it makes the creation of that animal
meaningful. Additionally, the Torah recognized the human capacity
for
personification. Humans who treat animals cruelly develop their
capacity for cruelty to other humans as well. Humans who treat
animals
kindly develop their capacity to treat humans kindly.

There are thus two considerations in evaluating a human's use of an
animal:

1. Is it truly useful (preferably in a directly spiritual sense,
but
at least in a spiritualy enabling sense)
2. Does it develop the human capacity for kindness or for cruelty.

For those interested in this subject, some references for further
reading are: Talmud Baba Metzia 32a-b and 85a; Talmud Shabbat 128b;
Maimonides, Laws of Shabbat, 25:26; Sefer Hachinuch, Mitzvah 451;
Shulchan Aruch, Orach Chaim 223 (very end); Responsa Noda B'yehuda
Vol1, Yoreh Deah, 10; Responsa Yechava Daat 3:66; and Responsa Igrot
Moshe Even Haezer 4, 92:3. For information on vegetarianism, compare
the verses in Genesis 1:29-30 with Genesis 9:3-4, and then see the
Talmud Sanhedrin 59b and Olat HaRiyah Vol 1 p 292.

------------------------------------------------------------

Subject: Question 11.8.4: Sacrifices: Will sacrifices be restored if
the
Temple is rebuilt?

Answer:

There is some disagreement about this. Most authorities believe that
with the rebuilding of the temple would mean the reestablishment of
animal sacrifices. Rav Kook suggests that animal sacrifices would
not
be brought back, he connects this to a suggestion that animals will
be
more humanlike in messianic times, and hence we will return to an
Eden
type vegetarian existence. The actual positions of the movement
differ:
* Orthodox. Orthodox Judaism calls for restoration of Temple and
resumption of animal sacrifices.
* Conservative. Conservative Judaism calls for the restoration of
Temple, but does not ask for resumption of animal sacrifices.
Most
of the prayerbook passages relating to sacrifices are replaced
with the Talmudic teaching that deeds of loving-kindness now
atone
for sin. In the Amidah the phrase na'ase ve'nakriv (we will
present and sacrifice) is modified to read to asu ve'hikrivu
(they
presented and sacrificed), implying that animal sacrifices are a
thing of the past. The petition to accept the "fire offerings of
Israel" is removed.
* Reform. Most of Reform Judaism calls neither for the resumption
of
sacrifices or the rebuilding of the temple, although some
prayerbooks are moving towards calling for the latter.

Note that we do not rebuild the Temple yet for a simple reason:
ignorance. We do not know where on the Temple mount the altar or
holy-of-holies are supposed to be. And places it a few feet off
would
violate the notion of only making offerings "in the place where I
will
show you." In fact, if we had the proper location down pat, we could
rededicate the altar without building the Temple.

------------------------------------------------------------

Subject: Question 11.9.1: Symbols: Why are Jews called Jews?

Answer:

The word Jew is English and is only used by Jews who speak English.
It
is derived from the Hebrew word, yehudi meaning Judean, which comes
from the name of the tribe of Yehudah (Judah). Before the Babylonian
exile, the Northern Kingdom of Israel essentially disappeared and
only
the Southern Kingdom of Judah remained. As a result, the name of the
Southern Kingdom began to be used to refer to all the descendants of
Jacob (Israelites).

Note: Arabs are also descended from Abraham, but they certainly do
not
call themselves Jews. Why? Because they were not part of the tribes
of
Israel. Rather, they claim lineage through Abraham's son Ishmael.

------------------------------------------------------------

Subject: Question 11.9.2: Symbols: What does the Star of David
represent and
what is its symbolism?

Answer:

The Star (Shield) of David, also called Magen David, is a relatively
new Jewish symbol. Supposedly, it represents the shape of King
David's
shield (but there is no rabbinic support for that claim). The symbol
is very rare in early Jewish literature.

Is there any theological significance to the symbol? Some claim that
the top triangle strives upward, toward G-d, while the lower
triangle
strives downward, toward the real world. Others note that the
intertwining represents the inseparable nature of the Jewish people.
Still others claim the three sides stand for the three types of
Jews:
Kohanim, Levites and Israel. A similar claim could be made for the
three major movements. However, these theories have little basis in
historical fact.

What is the history?

Intertwined equilateral triangles is a common symbol in the Middle
East and North Africa, where it supposedly brings good luck.
Originally, it was primarily associated with magic or
family/community
insignia. Its geometric symmetry made the symbol popular in many
cultures. A common claim is that the upward triangle represents
female
sexuality, and the downward triangle represents male sexuality;
combined, they symbolize unity and harmony. In alchemy, the two
triangles symbolize "fire" and "water"; together, they represent the
reconciliation of opposites.

Where did Judaism come into the picture? The earliest known Jewish
use
of the star was as a seal in ancient Palestine (6th century B.C.E.).
It was next used eight centuries later in a synagogue frieze in
Capernaum. These may have only been ornamental designs. In the
Middle
Ages, the star appears frequently on churches, but rarely in
synagogues or on Jewish ritual objects. Also note that Jews of this
time often wore badges proclaiming their Judaism (similar to those
in
Nazi Germany). However, these badges used a six-pointed badge
similar
to an asterisk, as illustrated in a fifteenth century painting by
Nuno
Goncalves. The menorah served as the primary Jewish symbol, not the
star.

Some historians have attempted to trace the star back to King David;
others trace it to Rabbi Akiva and the Bar Kokhba ("son of the
star")
rebellion (135 CE); still others trace it to the kabbalists,
especially Rabbi Isaac Luria (16th century). However, there is no
documented evidence of these claim. Instead, evidence suggests that
the early use of the star was limited to "practical Kabbalah",
probably dating back to the 6th century. It is connected in legend
with the "Seal of Solomon," which was a signet ring used by Solomon
to
supposedly control demons and spirits.The original ring was
inscribed
with the Tetragrammaton; but medieval amulets imitating the ring
substituted the six-pointed star or five-pointed star, often
accompanied by rampant lions. Hence, the star was called the "Seal
of
Solomon."

Additionally, medieval Jewish texts spoke of a magic shield
possessed
by King David that protected him from his enemies. These texts claim
the shield was inscribed with the seventy-two letter name of G-d, or
with Shaddai (Almighty) or angelic names, and was eventually passed
down to Judah Maccabee. The kabbalist Isaac Arama (15th century)
claimed that Psalm 67, later known as the "Menorah Psalm", was
engraved on David's shield in the form of a menorah. Others suggest
that Isaiah 11:2, enumerating the six aspects of the divine spirit,
was inscribed on the shield in the outer six triangles of the star.
In
any case, over time, the star replaced this menorah in popular
legends
about David's shield, while the five-pointed pentagram became
identified with the Seal of Solomon. The star was also widely
regarded
as a messianic symbol, because of its legendary connection with
David,
ancestor of the Messiah. On Sabbath eve, German Jews would light a
star-shaped brass oil lamp called a Judenstern (Jewish star),
emblematic of the idea that Shabbat was a foretaste of the Messianic
Age. The star was also popular among the followers of Shabbatai
Tzevi,
the false messiah of the 17th century, because of its messianic
associations. Among Jewish mystics and wonderworkers, the star was
most commonly used as a magical protection against demons, often
inscribed on the outside of mezuzot and on amulets.

Another use of the star in medieval times was as a Jewish printer's
mark, especially in Prague and among members of the Jewish Foa
family,
who lived in Italy and Holland. In 1354, Emperor Charles IV of
Prague
granted the Jews of his city the privilege of displaying their own
flag on state occasions. Their flag displayed a large six-pointed
star
in its center. A similar flag remains to this day in the
Altneuschul,
the oldest synagogue in Prague. From Prague, the star spread to the
Jewish communities of Moravia and Bohemia, and then eventually to
Eastern Europe.

The star has achieved its status as the most common and universally
recognized sign of Judaism and Jewish identity only since 1800. In
the
17th century, it became a popular practice to put Magen Davids on
the
outside of synagogues, to identify them as Jewish houses of worship
in
much the same way that a cross identified a Christian house of
worship. In Vienna, the Jewish quarter was separated from the
Christian quarter by a boundary stone inscribed with a hexagram on
one
side and a cross on the other, the first instance of the six-pointed
star being used to represent Judaism as a whole, rather than an
individual community.

With Jewish emancipation following the French Revolution, Jews began
to look for a symbol to represent themselves comparable to the cross
used by their Christian neighbors. They settled upon the six-pointed
star, principally because of its heraldic associations. Its
geometric
design and architectural features greatly appealed to synagogue
architects, most of whom were non-Jews. Ironically, the religious
Jews
of Europe and the Orient, already accustomed to seeing hexagrams on
kabbalistic amulets, accepted this secularized emblem of the
enlightened Jews as a legitimate Jewish symbol, even though it had
no
religious content or scriptural basis.

The star gained additional popularity as a symbol of Judaism when it
was adopted as the emblem of the Zionist movement in 1897. Theodor
Herzl chose the Star of David because it was so well known and also
because it had no religious associations. In time, it appeared in
the
center of the flag of the new Jewish state of Israel and has become
associated with national redemption. The symbol continued to be
controversial for many years afterward. When the modern state of
Israel was founded, there was much debate over whether this symbol
should be used on the flag.

During the Holocaust, the Nazis chose the yellow star as an
identifying badge required on the garments of all Jews. After the
war,
Jews turned this symbol of humiliation and death into a badge of
honor.

Nowadays, the Star of David is the most universally recognized
symbol
of the Jewish People.

------------------------------------------------------------

Subject: Question 11.9.3: Symbols: What is the signficance of "Chai"
and the
number 18?

Answer:

The word CHAI means LIFE in Hebrew. The "CH" is pronounced with a
gutteral sound. The word CHAI is written in Hebrew as CHET YUD.
Every
hebrew letter has a numeric value, and CHET=8, YUD=10. Thus, the
"numeric value" of Chai is 18.

------------------------------------------------------------

Subject: Question 11.9.4: Symbols: What is a Mezuzah?

Answer:

In Deut. 6:4-9, a passage commonly known as the Shema, G-d commands
us
to keep His words constantly in our minds and in our hearts, by
(among
other things) writing them on the doorposts of our house. This is
done
using a mezuzah. Almost all Jews have a mezuzah on the main external
door of their house. More traditional Jews have them on all external
doors, as well as on internal doors (except bathrooms), especially
bedroom doors. I have even seen mezuzah's for cars!

A mezuzah is a small case that is mounted on the doorposts of Jewish
homes. It is not a good-luck charm. Rather, as noted above, it is a
constant reminder of G-d's presence and G-d's commandments.

The mezuzah contains a tiny scroll of parchment, which has the words
of Deut. 6:4-9 and the words of a companion passage, Deut. 11:13. On
the back of the scroll, a name of G-d is written. The scroll is then
rolled up placed in the case, so that the first letter of the Name
(the letter Shin, which looks like a "W") is visible (more commonly,
as the mezuzah is not transparent, the letter Shin is written on the
outside of the case). The scroll must be handwritten by s sofer
(scribe) in a special style and must be placed in the case to
fulfill
the commandment. It is commonplace for gift shops to sell cases
without scrolls, or with mechanically printed scrolls, because a
proper scroll generally costs more than the case. According to
traditional authorities, mechanically printed scrolls do not fulfill
the mitzvah of the mezuzah, nor does an empty case.

Once a mezuzah is ready to be affixed to a door (i.e., it has a
proper
scroll inside), it is nailed or otherwise affixed, at an angle,
typically with the Shin angled towards the inside of the house or
room. At this time, a brief ceremony called Chanukkat Ha-Bayit
(dedication of the house) is performed.

Why angled? First, angling is an Ashkenazi custom, but as to why we
angle, well, as with anything in Judaism, there are multiple
explanations:
* One explanation is that until the 12th or 13th century, all
Sepharadim and nearly all Ashkenazim put their mezuzos into the
doorframe so that it was positioned vertically, with the letters
in the same position as when you read them. However, there is an
opinion in the Talmud that was followed by a minority of
Ashkenazim that the mezuzah should be placed horizontally. The
Tosafists were the first to propose current Ashkenazi practice
of
implementing a compromise. The current 45o angle satisfies both
opinions.
* Historians of halachah, however, wonder about this. First, the
Tosafists were staunch supporters of assuming Ashkenazi norms
were
halachic, even if there was no souce in the published texts. So
why would they be the ones to suggest a change here? The second
problem is that we rarely take comprimises rather than following
a
single ruling. If you're unsure, then be stringent in Torahitic
matters, and follow a lenient ruling in more minor Rabbinic ones
-- as we do for other doubts. But this approach is nearly
unique.
It was therefore suggested that there is a second reason for
this
ruling. In houses that belonged to Jews and were taken over by
Crusaders, the mezuzah was removed and the new Christian
residents
would add a horizontal line to the scar to make a cross in the
doorframe. This couldn't be done with the new diagonal scheme.
Therefore it was theorized that maybe the Tosafists were trying
to
outmaneuver the Crusaders in a battle for our doorframes.
* The Chaim Mageni of Chevron had a different answer, based on his
studies of history and the gemoro. He states that the original
dispute was not about how to place the mezuzah but about which
way
was forbidden; specifically, it is forbidden to place the mezuza
in such a way as to appear to be a lock on the door. Those who
placed it vertically, held that this was the horizontal position
(as dropping a bar across the door). Those who used the
horizontal
position, stated that the vertical position was that of the
locking bar being inserted into holes on the top and bottom.
Thus,
the compromise is a position which is acceptable to both views.
This is not really a "compromise", but is a method chosen so
that
(though not preferable according to both views) the mezuzah
would
still be kosher according to both views.

Speaking of doorframes. The norm in most areas until the 19th
century
or so was to place the mezuzah inside the doorframe. Our current
practice of hanging a case on the doorframe is halachically
equivalent
to enlarging the frame and putting it inside. In fact, the original
custom remains in the older parts of Jerusalem. If you go to the Old
City, to the current Moslem Quarter, you will find patches in the
doorframes where mezuzos were torn out of the Jewish homes in 1948.

When traditional Jews pass through a door with a mezuzah on it, they
will touch the mezuzah and then kiss the fingers that touched it.
This
is done to express love and respect for G-d and G-d's commandments.
It
also serves to remind them of the commandments.

When you move, unless you know for sure that the new occupant is
Jewish, it is proper to remove the mezuzot (plural for mezuzah).
This
is because if you leave it in place, the subsequent owner may treat
it
with disrespect, or treat it as a superstitious object.

More information on Mezuzahs may be found at
[5]http://www.jewfaq.org/signs.htm#Mezuzah

------------------------------------------------------------

Subject: Question 11.9.5: Symbols: What is a Menorah?

Answer:

A menorah is a 7-stick candle holder, typically with one holder
higher
or different than the others. It is one of the oldest symbols of the
Jewish faith. It is mentioned in Exodus 25:31-40, which describes
how
to construct the menorah. the priests (kohanim) lit the menorah in
the
Sanctuary every evening and cleaned it out every morning, replacing
the wicks and putting fresh olive oil into the cups.

According to [5]www.jewfaq.org:

The menorah is often considered a symbol of the nation of Israel
and its mission to be "a light unto the nations." (Isaiah 42:6).
The sages emphasize that light is not a violent force; Israel is
to
accomplish its mission by setting an example, not by using force.
This idea is highlighted in the vision in Zechariah 4:1-6.
Zechariah sees a menorah, and G-d explains: "Not by might, nor by
power, but by My spirit."

In synagogues, there is often a light above the ark, called the ner
tamid (usually translated as the eternal flame). This symbolizes the
menorah.

In a menorah, one of the holders is typically higher or different
than
the others. This holder is called the shamash (head), and contains
the
candle used to light the other candles.

Note: During Chanukkah, a nine-branched menorah is used.
Technically,
this is called a Chanukiah. It contains eight holders, one for each
day of Chanukkah, plus the shamash.

------------------------------------------------------------

Subject: Question 11.9.6: Symbols: What is the significance of the
number 5?

Answer:

Well, the number10 denotes a complete set, because we have (assuming
we're healthy, thank G-d) 10 fingers. Five is therefore
representative
of half of a set. The 5th letter, with a gematria of 5, is the
letter
hei. Hei denotes an outcry; that is, the letter is literally named
"Hey!"

In kabbalistic understanding of the Tetragrammaton, the letter "hei"
represents the spreading of G-d's beneficience from a point outward.
It it therefore composed of a point-like yud and a dalet showing
orthogonal axis, 4 (the gematria of dalet) compass points. We find
in
Genesis 1 that creation can be described through the metaphor of
speech. "And G-d said 'Let there be light!'" So, this permeation of
G-d's Goodness through the universe is very much an outcry. The
Talmud
sees in the shape of the letter the theme of repentence -- the
choice
of descending or finding that small window near the top. They too
touch on a theme related to outcry -- but not G-d's call to man, but
man's cry to G-d.

The song toward the end of the seder asks "Who knows one?" and makes
its way up to 13. For 5, the answer is "5 are the books of the
Torah".
Which is why there are 5 books of the Torah -- because only with
including the Oral Torah with the written text are we dealing with a
complete set. This idea, of two halves crying out for each other, is
what the symbology of five revolves around in Judaism.

------------------------------------------------------------

Subject: Question 11.9.7: Symbols: What is the significance of the
number 3?

Answer:

Three is extremely significant in Judaism, as the human condition is
seen as tripartite: mans relationship to himself and the world of
his
mind, mans relationship to others in the quote real world unquote
and
mans relationship with God. According to the Maharal, this is the
meaning of the three pillars in Avot 1:2--Torah, Avodah (Service of
God), and Acts of Kindness.

Next, we have R Samson Refaeil Hirsch, who speaks about the messages
mitzvot convey through symbols. He speaks of the primary colors in
the
following terms:
1. Red. The most bent by physical matter (in the rainbow). Also,
adom
(red) is similar to adama (earth), representing mans physical
nature. This is why the red heifer is burnt as a means of ending
impurity, and the red string turns white on Yom Kippur when
atonement was gained, etc.
2. Green. The color of growth and human growth.
3. Blue. Spirituality. The color of tzitzis, the walls of Herod's
temple, the color of the sky. Spirituality.

Note the same triad.

Similarly Hirsch's treatement of numbers: 6 days of physical
creation,
the 7th day of rest, and 8--going beyond the natural order. The
eight
strings of tzitzis (the eighth, according to Maimonides, the blue
one), the eighth day of Shemini Atzeres, why Chanukah had to be
eight
days, etc.

We can do the same with the three do-or-die sins, the three
forefathers, the three mitzvos of the seder (the lamb, matzah, and
maror), the three means of gaining atonement (teshuvah, tefillah and
tzadakah -- repentance, prayer and charity), the three items in the
fore-room of the Temple--the table of showbread (12, one for each
tribe), the menorah (representing wisdom and Torah), and the gold
altar (for a quote pleasing odor before Gd end-quote), etc.

Kabbalists, such as the Vilna Gaon, ties this back to the three
aspects of the soul discussed in the Zohar: the nefesh, the
life-force
we share in common with animals (do not consume the blood [of the
animal], for the blood is of the nefesh); the ruach (lit wind), the
unseen mind which causes change and motion; and the spiritual
neshamah.

------------------------------------------------------------

Subject: Question 11.9.8: Symbols: What is the significance of the
number 40?

Answer:

Forty days after a child is conceived, the Talmud tells us, the soul
enters the body. Forty, therefore, is a symbol of birth, rebirth and
change. It is interesting to note that it was recently found that
neural activity does begin at 40 days after conception. This also
means that abortion is permitted in more instances within the first
40
days of pregnancy than during the rest of pregnancy.

For the same reason, ritual immersion is done in a minimum of 40
seah
(a unit of volume) of water. Note that the letter mem, whose name is
from mayim (meaning water or fluid in general), is 40 in gematria.
When God wanted to rebirth the world, it rained for 40 days causing
a
flood. Similarly, the Jewish People were born during 40 years in the
desert.

------------------------------------------------------------

Subject: Question 11.9.9: Symbols: What is the significance of the
number 7?

Answer:

Consider the following:

A cube has six sides. We live in a universe of three dimensions.
Each
dimension has two directions: front-back, right-left, up-down;
yielding a total of six. The seventh is then the middle point, a
thing
of zero dimensions, and untouchable. Present but intangible. It
therefore represents the holiness which is inherent in the universe.
Thus, the physical world was created in six days, and imbued with
sanctity on the seventh, the Shabbos. Dr. Isaac Levy includes this
explanation in his English translation of Rabbi Samson Refa'el
Hirsch's commentary on Numbers 16:4):

The origin of this meaning is to be found in the work of the
Creation. The visible material world created in six days received
with the seventh day a day of remembrance of, and bond with its
invisible L-rd and Creator, and thereby its completed
consummation.
Similarly the symbolism of the number seven in the Menora, in the
Temple, in the Mussaf offerings, in the sprinklings of the blood
on
Yom Kippur, in the Festivals of Pesach and Succoth, in Sabbath,
Schmita, Tumma etc. etc. The symbolism of the number eight:
starting afresh on a higher level, an octave higher. The eighth
day
for Mila, Schmini Atzereth and Israel as the eighth of G-d's
Creations. With the creation of Israel G-d laid the groundwork for
a fresh, higher mankind and a fresh higher world, for that
shamayim
chadashim and the `eretz chadashah for which Israel and its
mission
is to be the beginning and instrument (Is. LXV,17).

So that there are three elements in us. (a) our material sensuous
bodies, like the rest of the created visible world = 6; (b) the
breath of free will, invisible, coming from the Invisible One = 7;
(c) the calling of Jew, coming from the historical choice of
Israel
= 8.

Jews entered a covenant to assume a role as a "kingdom of preists".
This preisthood requires reminding the world of the notion of "8",
so
that the world can get beyond the physical "6" and reach the
free-willed, created, human, sanctity of "7". Eight is therefore not
above all of creation, but beyond this universe. Eight represents
man's ability to rise to angelic heights -- yes an image of growth,
but not unobtainable. Man connects two worlds, eight connects those
worlds. (Which is why the letter chet, the eighth letter, is drawn
in
the Torah as two copies of the seventh, zayin, connected by a
bridge.)

Which is why the laws of the covenant G-d made with Noah and thereby
all of humanity are grouped into *seven* commandments, and the sign
of
that covenant is seen in the seven-colored rainbow.

For Rav Samson Rephael Hirsch, the week gives meaning to the numbers
six and seven. The Maharal, though, finds that the week itself is
based on a more primary idea. He attributes the symbolism of six and
seven to the structure of space: When you look closely you will find
that the physical has six opposing sides, which are: top and bottom,
right and left, front and back. All these six sides are related to
the
physical, because each side has extent, and limits physical objects.
But, it also has in it a seventh, and this is the middle, which has
no
exposure on any side. Because it is not related to any side it is
like
the non-physical, which has no extension [takes up no volume of
space]. (Gevuros Hashem 46)

------------------------------------------------------------

Subject: Question 11.9.10: Symbols: Are there any Jewish housewarming
rituals?

Answer:

In traditional Judaism, there are none, save for putting up a
mezuzah.

However, folk custom involves bringing wine, bread, and salt to the
house in addition to the mezuzah? Why? The answer may be found in
Reform Judaism's ceremony for the consecration of a house.

According to "Gates of the House" published by the Reform movement,
the items needs for the consecration of a house are a mezuzah, a
bible, wine, challah, and salt. The ceremony begins with the
Shema/Vehafta. The Challah is then dipped in the salt and hamotzi is
said. The specific symbolism is not said, but it may be to symbolize
that there will always be food in the house. The blessing is then
said
over the wine, which symbolizes the joy that will occur in the new
house. The bible symbolizes the Torah, and a blessing is said
(...bemitzvotav laasok bediverei Torah) that there will always be
learning and doing in the house, and the house will be filled with
love of Torah. Psalm 15 is then said. The affixing of the mezuzah
follows, with the appropriate blessing (...bemitzvotav vetsivanu
likboa mezuzah). There appears to be no speciifc blessing for
entering
the new house, other than shehechianyu.

------------------------------------------------------------

Subject: Question 11.9.11: Symbols: What is the significance of blue in
Judaism? Are there other special colors?

Answer:

In his analysis of the meaning of the mitzvah of tzitzis (tassles
placed on the corners of a four cornered garment), and in particular
the thread of blue that one is supposed to place around it, R'
Samson
Refa'el Hirsch (Frankfurt-am-Main, Germany, 19th cent) writes (in
Collected Writings vol III pg. 126):

We find only three terms to encompass the colors of the spectrum:
adom for red, yaroq for yellow and green, and techeiles for blue
and violet...

Red is the least refracted ray; it is the closest to the unbroken
ray of light that is directly absorbed by matter. Red is light in
its first fusion with the terrestrial element: adom, related to
adamah [footstool, earth as man's footstool]. Is this not again
man, the image of G-d as reflected in physical, earthly matter:
"vatichsareihu me'at mi'Elokim" (Tehillim. 8,6)?

The next part of the spectrum is yellow-green: yaroq.

Blue-violet is at the end of the spectrum: techeiles.

The spectrum visible to our eye ends with the violet ray,
techeiles, but additional magnitudes of light radiate unseen
beyond
the visible spectrum. Likewise, the blue expanse of the sky forms
the end of the earth that is visible to us. And so techeiles is
simply the bridge that leads thinking man from the visible,
physical sphere of the terrestrial world, into the unseen sphere
of
heaven beyond...

Techeiles is the basic color of the sanctuary and of the High
Priest's vestments; the color blue-violet representing heaven and
the things of heaven that were revealed to Israel... no other
color
was as appropriate as techeiles to signify G-d's special
relationship with Israel. A thread of techeiles color on our
garments conferred upon all of us the insignia of our
high-priestly
calling, proclaiming all of us: "Anshei qodesh tihyun li--And you
shall be holy men to Me" (Ex. 19, 6).

If we now turn our attention to the pisil techeiles [blue thread]
on our tzitzith, we will not that it was precisely this thread of
techeiles color that formed the krichos [windings], the gidil
[cord], the thread wound around the other threads to make a cord.
In other words, the vocation of the Jew, the Jewish awareness
awakened by the Sanctuary, that power which is to prevail within
us, must act to unite all our kindred forces within the bond of
the
Sanctuary of G-d's law.

The Talmud's desciption of the blue woolen thread reads: "The blue
wool resembles the ocean, the ocean resembles the color of the sky,
the sky resembles the purity of the sapphire, and the sapphire
resembles the throne of G-d." (Chullin 89).

Along similar lines, Israel's leaders get a vision of G-d on His
Throne during the revelation at Sinai. The throne room is seen as
being paved with "sapphire brick, like the essence of a clear sky."
(Exodus 24:10) And the Midrash writes that the two tablets
themselves
were sapphire.

Issacar, a tribe that was known for studying Torah full time, had a
standard with a picture of a donkey on it on a field of sapphire
blue.

------------------------------------------------------------

Subject: Question 11.9.12: Symbols: What is the significance of the
number 8?

Answer:

8 is 7 plus 1. If 7 is completion, and the 7th is Shabbos, the
sanctity inherent in the world, 8 is "beyond nature" and going
beyond
the world.

The following was inserted by Dr Isaac Levy to his translation of R'
Samson Refael Hirsch's commentary on the Pentatuech (Numbers 16:41):

The origin of this meaning is to be found in the work of the
Creation. The visible material world created in six days received
with the seventh day a day of remembrance of, and bond with its
invisible L-rd and Creator, and thereby its completed
consummation.
Similarly the symbolism of the number seven in the Menora, in the
Temple, in the Mussaf offerings, in the sprinklings of the blood
on
Yom Kippur, in the Festivals of Pessach and Succoth, in Sabbath,
Schmita, Tumma etc. etc. The symbolism of the number eight:
starting afresh on a higher level, an octave higher. The eighth
day
for Mila, Schmini Atzereth and Israel as the eighth of G-d.s
Creations. With the creation of Israel G-d laid the groundwork for
a fresh, higher mankind and a fresh higher world, for that
shamayim
chadashim [new heavens] and the aretz chadashah [new earth] for
which Israel and its mission is to be the beginning and
instrument.
[The Hebrew is a reference to Isaiah 65:17.]

So that there are three elements in us. (a) our material sensuous
bodies, like the rest of the created visible world = 6; (b) the
breath of free will, invisible, coming from the Invisible One = 7;
(c) the calling of Jew, coming from the historical choice of
Israel
= 8.

The highest drive Rav Samson Rephael Hirsch calls the drive to be
beyond human. To go beyond the seven days of creation and into the
eighth day of the bris. This is the neshamah, which lives in a
higher
realm, constantly seeking communion with Hashem. The idea that eight
represents "an octave higher" can be seen in the form of the letter
ches. Its shape as written in the Ashkenazi variant of Assyrian
Script, the script used in Sifrei Torah, is that of two zayin's
connected by a bridge. Zayin is seven in gematria. Ches is eight.
Ches
shows the bridge between one seven, one complete world, and the
next.

------------------------------------------------------------

Subject: How do I obtain copies of the FAQ?

Answer:

There are a number of different ways to obtain copies of the FAQ:
* WWW. If you are reading this on Usenet, and would like to see an
online, hyperlinked version, go visit [2]http://www.scjfaq.org/.
This is the "web" version of the FAQ; the version posted to
Usenet
is generated from the web version. Note that the www.scjfaq.org
version is a copy of the actual master version; if you want to
access the master, visit [3]http://master.scjfaq.org/.
* Email. Scjfaq.org also provides an autoretriever that allows one
to obtain a copy of the FAQ by return Email. To use the
autoretriever, you send a retrieval request to
[4]archives@xxxxxxxxxx with the request in the body of the
message. A more reliable way to retrieve these files is through
the [5]FAQ autoretriever
([6]http://www.mljewish.org/bin/autoresp.cgi). For the FAQ, the
request has the form:

send faq partname
For the reading list, the request has the form:

send rl partname
"Partname" is replaced by the name of the part, as shown in the
general index. The following is a short summary of the mapping
to
partnames for the FAQ:
+ [7]01-FAQ-intro: Section [8]1: Network and Newsgroup
Information.
+ [9]02-Who-We-Are: Section [10]2: Who We Are
+ [11]03-Torah-Halacha: Sections [12]3, [13]4: Torah;
Halachic
Authority
+ [14]04-Observance: Sections [15]5, [16]6, [17]7, [18]8:
Jewish Holidays; Jewish Dietary Law and Kashrut; Sabbath
and
Holiday Observance; Woman and Marriage
+ [19]05-Worship: Sections [20]9, [21]10, [22]11: Jewish
Worship; Conversion, Intermarriage, and "Who is a Jew?";
Miscellaneous Practice Questions
+ [23]06-Jewish-Thought: Section [24]12: Jewish Thought
+ [25]07-Jews-As-Nation: Section [26]13: Jews as a Nation
+ [27]08-Israel: Section [28]14: Jews and Israel
+ [29]09-Antisemitism: Sections [30]15, [31]16, [32]17:
Churban
Europa (The Holocaust); Antisemitism and Rumors about Jews;
Countering Missionaries
+ [33]10-Reform: Section [34]18: Reform/Progressive Judaism
+ [35]11-Miscellaneous: Sections [36]19, [37]20:
Miscellaneous;
References and Getting Connected
+ [38]12-Kids: Section [39]21: Jewish Childrearing Related
Questions
+ [40]mail-order: Mail Order Judaica
The following is a short summary of the mapping of partnames for
the Reading Lists:
+ [41]general: Introduction and General. Includes book
sources,
starting points for beginners, starting points for
non-Jewish
readers, General Judaism, General Jewish Thought, General
Jewish History, Contemporary Judaism, Noachide Laws, Torah
and Torah Commentary, Talmud and Talmudic Commentary,
Mishnah, Midrash, Halachic Codes, Becoming An Observant
Jew,
Women and Judaism, and Science and Judaism.
+ [42]traditional: Traditional Liturgy, Practice, Lifestyle,
Holidays. Includes Traditional Liturgy; Traditional
Philosophy and Ethics; Prayer; Traditional Practice; The
Household; Life, Death, and In-Between; and The Cycle Of
Holidays.
+ [43]mysticism: Kabbalah, Mysticism, and Messianism.
Includes
Academic and Religious treatments of Kabbalah, Sprituality,
and the Jewish notion of the Messiah.
+ [44]reform: Reform/Progressive Judaism
+ [45]conservative: Conservative Judaism
+ [46]reconstructionist: Reconstructionist Judaism
+ [47]humanistic: Humanistic Judaism (Society for Humanistic
Judaism)
+ [48]chasidism: Chassidism. Includes general information on
historical chassidism, as well as specific information on
Lubavitch (Chabad), Satmar, Breslaw (Breslov), and other
approaches.
+ [49]zionism: Zionism. Includes Zionism and The Development
Of
Israel, The Founders, Zionistic Movements, and Judaism in
Israel.
+ [50]antisemitism: Antisemitism. Includes sections on
Antisemitism, What Led to The Holocaust, Medieval
Oppression,
Antisemitism Today (Including Dealing with Hate Groups),
Judaism and Christianity, and Judaism, Freemasonry and
other
rumors.
+ [51]intermarriage: Intermarriage. Includes sections on "So
You're Considering Intermarriage?", The Traditional
Viewpoint, Conversion, and Coping With Life As An
Intermarried.
+ [52]childrens: Books for Jewish Children. Includes sections
on Birth and Naming, Raising a Child, Family Guidebooks,
Upsheren, Bar/Bat Mitzvah, Confirmation, Holiday Books for
Children, Liturgy for Children, Bible and Torah for
Children,
Jewish History for Children, Jewish Theology for Children,
Israel, Learning Hebrew, and Jewish Stories.
Alternatively, you may send a message to
[53]mail-server@xxxxxxxxxxxx with the following line in the body
of the message:
send usenet/news.answers/judaism/(portionname)
Where (portionname) is replaced by the appropriate subdirectory
and filenames; for example, to get the first part of the reading
list, one would say:
send usenet/news.answers/judaism/reading-lists/general
* Anonymous FTP: All portions of the FAQ and of the reading lists
are archived on [54]rtfm.mit.edu and are available for anonymous
FTP from the pub/usenet/news.answers/judaism/FAQ directory (URL
[55]ftp://rtfm.mit.edu/pub/usenet/news.answers/judaism/FAQ/).
Similarly, the parts of the reading lists are stored in the
pub/usenet/news.answers/judaism/reading-lists directory (URL:

[56]ftp://rtfm.mit.edu/pub/usenet/news.answers/judaism/reading-lis
ts). Note that the archived versions of the FAQ and reading
lists
are the posted versions; that is, they are each one large ASCII
file.

------------------------------------------------------------

Subject: Who Wrote the FAQ?

Answer:

The original version of the Frequently Asked Questions was developed
by a committee consisting of Mike Allen, Jerry Altzman, Rabbi
Charles
Arian, Jacob Baltuch (Past Chair), Joseph Berry, Warren Burstein,
Stewart Clamen, Daniel Faigin, Avi Feldblum, Rabbi Yaakov Feldman,
Itzhak "Jeff" Finger, Gedaliah Friedenberg, Yechezkal Gutfreund, Art
Kamlet, Joe Kansun, CAPT Kaye David, Alan Lustiger, Hillel
Markowitz,
Len Moskowitz, Colin Naturman, Aliza Panitz, Eliot Shimoff, Mark
Steinberger, Steven Weintraub, Matthew Wiener, and headed by Robert
Levene. The organization and structuring of the lists for posting
purposes was done by [2]Daniel Faigin, who is currently maintaining
the lists. Other contributors include Aaron Biterman, A. Engler
Anderson, Ken Arromdee, Seymour Axelrod, Jonathan Baker, Josh
Backon,
Micha Berger, Steven M. Bergson, Eli Birnbaum, Shoshana L. Boublil,
Kevin Brook, J. Burton, Harvey Cohen, Todd J.Dicker, Michael
Dinowitz,
Rabbi Jim Egolf, Sean Engelson, Mike Fessler, Menachem Glickman,
Amitai Halevi, Walter Hellman, Per Hollander, Miriam Jerris, Robert
D.
Kaiser, Yosef Kazen, Rabbi Jay Lapidus, Mier Lehrer, Heather Luntz,
David Maddison, Arnaldo Mandel, Ilana Manspeizer, Seth Ness, Chris
Newport, Daniel Nomy, Jennifer Paquette, Andrew Poe, Alan Pfeffer,
Jason Pyeron, Adam Reed, Seth Rosenthall, JudithSeid@xxxxxxx, David
Sheen, Rabbi John Sherwood, Michael Sidlofsky, Michael Slifkin,
Frank
Smith, Michael Snider, Rabbi Arnold Steibel, Andy Tannenbaum,
marktan@xxxxxxx, Meredith Warshaw, Bill Wadlinger, Arel Weisberg,
Dorothy Werner, and Art Werschulz, and the
soc.culture.jewish.parenting board. Some material has been derived
from other sources on the Internet, such as
[3]http://www.jewishwebsite.com/, [4]http://www.jewfaq.org/, and
[5]http://www.menorah.org/. Comments and corrections are welcome;
please address them to [6]maintainer@xxxxxxxxxxx

A special thank you... Special thanks for her patience and
understanding go to my wife, Karen, who put up with me hiding at the
computer for the two months it took to complete the July/August 2000
remodel of the entire soc.culture.jewish FAQ and Reading Lists. If
you
think the effort was worth it, drop her a note c/o
[7]maintainer@xxxxxxxxxxx

------------------------------------------------------------
--
Please mail additions or corrections to me at maintainer@xxxxxxxxxxx
Questions should be sent to questions@xxxxxxxxxxx
Last Modified: $lastmod


End of SCJ FAQ Part 5 (Worship and Who is a Jew) Digest
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