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Weekly Quiz
Why are candles lit at a cir-
cumcision ceremony?
This practice is traced back to
the days of the Talmud. Comment-
ing upon the statement of the Rab-
bis in the Talmud (Babli, Sanhe-
drin 32a) that the sound of the
grindstone is an indication that a
circumcision is taking • place, the
Tosafot commentary states that
this is the source of our practice
of lighting candles for a circumci-
sion ceremony. It would seem that
the lighting of the candles (and,'
or the noise of the grindstone
which ground the herbs used for
the healing of the wound after the
incision) was a means of publiciz-
ing the occasion to the community.
Many trace the strength of this
practice to the days of persecu-
ions when such practices as cir-
cumcisions were forbidden by the
oppressive power. Lighting the
candles was a symbol to others in
the community that their fellow
Jews were still carrying on the
rites as they were ordained. It also
served as an invitation for the
neighbors to gather discreetly for
the occasion. Some claim that the
candles were lit to memorialize the
many martyrs who gave their
lives in order to carry on the tra-
dition of circumcision. The Rabbis
relate (Mekilta, Yithro, 20) that,
when some who were being led to
their execution were asked what
they were being put to death for,
they answered "because we allow-
ed our son to be circumcised."
Some claim that the lighted candle
indicates the life of the infant who
is being blessed with a future of
Tora enlightenment." Genera f-
ly speaking, of course, most Jew-
ish occasions of emotional in-
volvement, either joyous or other-
wise, were accompanied by lighted
candles, as is the case both with
traditional weddings as well as
funerals, yahrzeits, etc. The impli-
cation is that Jewish reactions to
the various phases of life is not to
be based on sheer blind emotion,
but rather, it should carry with it
some form of understanding and
enlightenment from a Tora intel-
lectual standpoint. Judaism is thus
a religion of enlightenment rather
than a frenzied, passionate reac-
tion to the stimuli of life.
Why do some light 12 candles
instead of one for a circumcision
ceremony?
This practice is traced to the
medieval authority whence came
many of our current practices and
customs, the Maharil. It was claim-
ed that the 12 candles represent-
ed the 12 tribes of Israel. Some
required 13 candles which were
supposed to correspond to the 13
times the word "covenant" (Brith)
occurs in the passages of the Bible
relating to the circumcision cere-
mony. The 12 or 13 candles thus
indicated that the new-born boy
was joining the 12 tribes of Israel
of the covenant of Israel.
Why do some men regularly
wear a sash around their middle
during prayer?
This sash is known in colloquial
terms as a "gartel" (probably from
the word girdle). It has the appear-
; ance of a belt. Some consider this
as one of the necessary steps in
making special preparation for
prayer. The requirement of prepar-
ing one's self especially for prayer
is derived from the statement of
the prophet Amos who declared
"Prepare to meet thy G-d 0' Is-
rael" (Amos 4:12). Medieval au-
thorities claimed that this step was
necessary so as to divide one's
• upper body from one's lower body
("so that one's heart will not see
one's private") (Tosafot Commen-
•tary, Shabbos 9b). There are some
! who feel that the sash is a repre-
sentation of the girdle which was
one of the vestments of the priest
(Exodus 28:4). Thus a Jew in pray-
' er feels himself to be like the priest
who performed the service in the
BY RABBI SAMUEL J. FOX
(Copyright, 1966, JTA, Inc.)
temple of old. Generally speaking, t h ose thi n gs he does rather
in prayer a Jew, though never los- , reluctantly (thus the expression
ing sight of the fact that man is "a left - handed compliment").
both a body and a soul, neverthe- Therefore, removing the tefillin
less feels the supremacy of the from the head with the left hand
soul over his bodily instincts. shows how reluctant we are to take
Why do so many people pray
off the much desired article of holi-
from the prayer book (i.e. the ness from our heads.
42—Friday, October 28, 1966
THE DETROIT JEWISH NEWS
Questions on Tallith, Tefillin Rules
By RABBI SAMUEL J. FOX
the Tefillin at certain times dur-
ing the time when they are worn?
(Copyright, 1966, JTA, Inc.)
Why is the Tallith (Prayer
shawl) put on before the Tefillin
(Phylacteries)?
The commentaries on the Tal-
mud (e.g. Nimuke Yosef) give at
least two reasons for this. One rea-
The Gaon of Vilna is reputed to
son is that the Tallith with its
have said that one should pray only
fringes (Tzitzith) symbolize all the
from a prayer book in spite of the
The "Yahrzeit" is observed an- 613 commandments. Thus their
'act that he knows all the prayers nua 11th
Jewish date of the importance gives them precedence.
y on the
by memory. The reason he is said death of one's beloved. It is this Secondly, the Tallith is worn
have given for this requirement date which is marked with special every day of the week while the
is that the practice of praying from significance to the fate of the 1Tefillin are not worn on the Sab-
a prayer book will prevent the
worshiper from entertaining or deceased in the hereafter as well bath and on festivals, and it is a
harboring extraneous thoughts in as to the fate of their heirs on classic rule that whatever is more
earth. Some authorities say that permanent takes precedence over
his mind during prayer. The pro
hibition of having foreign thought the date of the death brings forth whatever is less permanent. It is
another day of judgment for the interesting to note that the au-
in one's mind during prayer is de deceased who, if their own virtues thorities tell us that if one has his
rived by some from the law which
said that if one offered a sacrifice or the virtues of their heirs war- Tefillin at hand and his Tallith
in times of old and had other things rant it, are elevated to a higher is in another room, he should first
in mind at the time of the sacrifice, plateau in the heavenly abode. put on the Tefillin. In such a case
the sacrifice was invalid. The pray- Others add that the heirs them- another rule takes over. It is gen-
er of f today, being reminiscent of selves are in a condition of judg- erally wrong to "pass over" the
the temple sacrifice of old, like- ment on that day since the death performance of one Mitzvah (good
wise can become invalid if the wor- of one's beloved is an unfortunate deed) in order to do another Mitz-
shiper does not properly concen- incident in the life of the heir. vah. Passing over the Tefillin in
Facing the same date again on the order to get the Tallith from an-
trate on his prayers.
calendar brings up the question as other room and put it on would
Why is there a general re-
straint against having pictures of to whether or not either our own be an "insult" to the Tefiilin.
record or that of the deceased has What is interesting here is the
any kind on the walls of the syna-
undergone improvement since the cautious attitude which Juda-
gogue?
Generally speaking, this was pro- original tragedy. There are some ism asks us to take even to inani-
hibited so as not to distract the authorities who say that in a case, mate objects. Such an attitude, in
worshiper, and consequently his where the date of burial was turn, would make us aware of the
mind, to stray and thus weaken his delayed three or four days after care we should take not to offend
concentration during prayer. Furth- the death, the first Yahrzeit is ob- the sensitivity of others.
ermore, certain pictures might even served on the date of the burial.
Why is it customary to touch
make it appear that one's prayers This is done because the first
were being directed to the finite twelve months are months of
beings on the synagogue walls in- bereavement for the children of Morris Adler Freeway
stead of the infinite being of the the deceased, being in themselves Dedicated This Week
Almighty. Some Rabbis even for- a long period of judgment for
The Morris Adler Freeway, the
bid the painting of prayer verses both the deceased and his chil- entrance to the Shaarey Zedek,
dren.
In
a
case
where
the
burial
on the synagogue walls so as not
was named and dedicated this
to distract the worshipers during had been delayed three or four week.
days after the death, observing the
prayer
Why is it customary to remove
yahrzeit on the date of the death
No state has greater water
the Tefillin from the head with
would place the Yahrzeit within resources than Michigan.
the 12 month period of bereave
the left hand?
The Tefillin are to be regarded ment, thus making it rather
as an ornament which adds holi- insignificant, since nothing is
ness and spiritual beauty to the added to the importance of the
one who wears them. Thus one day as the children are still in a
90 ORIGINAL PAINTINGS
should put them on with eagerness period of mourning. Nevertheless,
and remove them with a feeling there are other authorities who
OF AFRICAN LIFE BY
of reluctance. The right hand was Tnaintain that even on the first
regarded as the tool which man anniversary of the death, the
used for the things he desired to Yahrzeit is observed on the date
do while the left hand was re- of death in spite of the fact that
SUN., OCT. 30, 2 P.M.
garded as the agent man used for the burial was delayed.
Siddur) even though they know
the prayers by heart?
Is "Yahrzeit" observed on the
anniversary of the death or the
anniversary of the date of
burial?
Basically, there is a requirement
that one who wears Tefillin shall
never lose sight or become un-
mindful of the fact that he is wear-
ing them. This is especially so
since Tefillin are classified by the
Bible as a "reminder." If one
therefore ceases to be mindful of
them they are not serving the pur-
pose of being a reminder. Touching
them from time to time keeps a
person mindful of the fact that he
is wearing the Tefillin and so he
is reminded of what they stand for.
It is recorded that some sages had
the word Tefillin printed on top of
every page of their prayer books
so that they would always have in
mind that they are wearing Tefil-
lin. Others would have a sign on
the wall in front of them with the
word Tefillin. It is our custom to
touch the Tefillin especially when
chanting passages that mention
them (e.g. in the Shema where
they are mentioned twice, in the
morning benedictions where they
are alluded to as a sign of strength
and adornment. etc.). Some people
especially touch the Tefillin both
before and after the "Shmonah
Esreh" (the 18 benediction)
so that they are mindful of their
existence both before and after the
main body of prayer.
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Historic Name, of Abulafia
Historic names occasionally crop
up in the news and bring back
recollections about famous peo-
ple of ancient times.
The name Abulafia is listed
under many classifications in
Jewish encyclopedias. In "The
Encyclopedia of the Jewish Reli-
gion" published by Holt, Rinehart
and Winston, the general editors,
Profs. R. J. Zwi Werblowsky and
Geoffrey Wigoder of the Hebrew
University included this item:
ABULAFIA, ABRAHAM BEN
SAMUEL (13th cent.): Spanish
mystic. Moved by what he called
"the spirit of prophecy," Abulafia
went to Rome to convert Pope
Nicholas III to Judaism and was
saved from being burnt at the
stake only by the Pope's sudden
death. His predictions of the im-
minent end of the world led to
the charge of messianic preten-
$335,000,000 for Housing
Between 40,000 and 50,000 dwell-
ing units will be built in Israel
in the coming four years, with a
large part of the cost of $335,000,-
000 coming from Israel Bond
loans. One-fourth of the housing
will be for recent immigrants, and
the other three-fourths for slum
clearance, development areas and
agricultural settlements.
OSS
sions, for which he was persecuted
by the rabbis, notably Solomon
ben Adret. Abulafia founded a
new school in mysticism which
instructed the attainment of the
spirit of prophecy (called "Pro-
phetic Kabbala") through con-
templation of the letters of the
Hebrew alphabet. In accordance
with his theory of the configura-
tion of these letters as the con-
stituent elements of God's name,
Abulafia held that the true path
to ecstasy—the highest stage of
contemplation — lay in meditation
upon the Divine name, and that his
"science of letter-combination"
(hokhmat hatzeruph) provided the
means to the attainment of the
harmonious movement of pure
thought. Abulafia is one of the
major representatives of the
esctatic trend — a mixture of emo-
tionalism and rationalism—which
greatly influenced later kabbalists,
especially the 16th Century school
at Safed, although his work was
not widely known and little of it
appeared in print. He called his
method "The Path of the Names"
in contrast to the kabbalistic doc-
trine—or path—of the sephirot.
Abulafia himself regarded his
theories as the logical continuation
of Maimonides' Guide which he
deeply admired and to which he
wrote a commentary."
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Action For Outlawing Nazism (AFON)
Meets on
SUNDAY 1:30 Pit — OCTOBER 30th
At
YOUNG ISRAEL OF OAK WOODS
Corner Coolidge and Allen, nr. 91/2 Mile, Oak Park
In Program:
1. AFON—A Moral Obligation
2. How Much of Nazism is Legal?
3. How to Outlaw Nazism?--Discussion
THE PUBLIC IS INVITED — NO CHARGE
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