THE DETROIT JEWISH NEWS
51—frieey, October 2, MO
Rosh Hashana Quiz Box
By RABBI SAMUEL J. FOX
(copyright Int JTA, Inc.)
Lighting of Candle
First Day of Month
Best Wishes for a Happy New Year
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By RABBI SAMUEL J. FOX
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Some people practice the custom
of lighting a candle on the first
day of the month.
Originally, as told in the Mish-
Why was the Rosh Hashana holiday season declared to be na (Tractate Rosh Hashana 2:4),
a time 01 judgment?
fire signals were lit from the
The symbol of the Zodiac for the month of Tishre (the Rosh mountain to signal the appearance
Hashana month) is the figure of balance represented by scales. It of the new moon which had been
is for this reason the medieval authorities (Ramban, Abarbanel, etc.) observed by the witnesses offici-
regarded the month of the High Holy Days as the appropriate time for ally appointed by the Great Sanhe-
drin. Then the people in Jerusalem
judging the human race on the "scales" of judgment. Also, the Midrash
(Pesikta Rabati) tells us that the first man, Adam, was born, sinned who had observed the signal would
and judged on the first day of Tishre (the date for Rosh Hashana) light flares on their roofs until all
and that he was told that just as he had stood in judgment before Jerusalem looked like a tower of
light. Even though we determine
the Almighty on that day so will all his descendants do likewise.
Maimonides claimed that the Almighty chose this period because it the first of the Hebrew month by
calendrical reckoning, lighting a
would be one most advantageous to the people who perform many
candle on the first of the month
virtuous deeds during this period because of the many festival rites
that occur at this time. It is also stated that this was the season of brings back the original pattern
the fall harvest and that man would have more time to devote himself
to thinking about the Almighty after he has gathered his crops. Also,
it should be noted that in the time of Moses the second set of com-
mandments was given at Sinai on the tenth of this month. Giving
the second set of commandments was an act of pardon on the part
of the Almighty for the Jewish people who had sinned and for *horn
Moses had sought forgiveness during his second ascent on Mount Sinai
which was taking place at this time of year.
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Why do many people observe the custom of wearing white
clothes on Rosh Hashana?
The source of this practice seems to be traced to the Jerusalem
Talmud which states that while other peoples wear black during their
judgment period, not being certain of their fate, the Jewish people
wear white as a sign of confidence that the Almighty will forgive
them because of their prayer, charity and penance. Wearing white
is a symbol of purity and signifies, as the prophet writes, "Though
your sins be scarlet, they shall be made white as snow" (Isaiah 1:18).
The white clothing is also symbolic of the garb of the angels. Jews,
when they are forgiven, are said to simulate the angels in their
behavior. There are some who regard the white garb as symbolic
of the white shrouds of the dead. In this sense the white clothing
reminds man of the limitations on his life and the temporary existence
he leads, thus encouraging him to repent his sins and be forgiven.
Pious male worshipers make it a practice for this reason to wear the
white "kittel" during their prayers in the synagogue on Rosh Hashana
and Yom Kippur.
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Why is it that the Hallel Psalms (113-118), which are recited
on every major Jewish holiday, are not recited on Rosh Hashana
and Yam Kippur?
The Talmud (Tractate Rosh Hashana 32b) explains that the Hallel
Psalms are inappropriate on Rosh Hashana and Yom Kippur because
the Almighty sits in solemn judgment then and the Books of Life and
Death are spread open before Him. It would thiis be presumptuous of
the worshipers to openly sing victorious and joyous hymns before
Him. Maimonides writes that since the days of Rosh Hashana and
Yom Kippur are generally days of concern, trepidation and penace,
the Hallel Psalms should be omitted since they are Psalms of rejoicing
(Yad, Hanuka 3:6). It should be noted that the Talmud (Pesahim
118b) states that there are five motifs contained in the Hallel Psalms
which fit the mood of the festivals, (i.e., the Exodus, the Revelation,
etc.) None of these motifs are directly related to Rosh Hashana,
especially because these motifs relate to the singularity of the People
of Israel and Rosh Hashana is comparatively universal in character. Also
the Hallel Psalms are recited in celebration of an escape from some
challenge which had historically taken place on that day or for which
the holiday is celebrated. Rosh Hashana and Yom Kippur display no
special connection to such historic incidents. Furthermore, that which
the escape and deliverance brought to mind in the Hallel Psalms are
events of the past, the experience of Rosh Hashana and Yom Kippur
is an ongoing current one.
of declaring the first of the month.
Furthermore; the first day of the
Hebrew month being a kind of
semi-holiday called for a candle
to be lit as candles are lit for
every holiday, for every Sabbath
and indeed for every special occa-
sion in life. Some were careful to
light one candle less than they
would light for each Sabbath to
demonstrate that the Sabbath is
of higher rank. Others would light
one more candle or light in the
house than they would on an or-
dinary week day to demonstrate
that the 'first of the month is at
least one step higher in rank than
the ordinary day.
Which is the derivation of
"Neturei Karta?"
Technically, the term "Neturei
Karta" means the "watchmen of
the city." These were originally
those who guarded the gates of
entrance to the city. The rabbis
in the Talmud (Yerushalmi, Ha-
giga 1:7) considered the teachers
of the city to be the real guardi-
ans of the city and used the term
Neturei Karta in describing their
worth. Currently this term has
been adopted by a certain religi-
ous extremist group in Israel who
live mostly in the Mesh Shearim
section in Jerusalem. They call
themselves by this name regard-
ing themselves the true guardians
of the faith while they criticize
the rest of the population for
abandoning the faith. They have
especially been known because of
their antagonism to the establish-
ment of a political state in Israel
—something they feel should not
be done until the arrival of the
Messiah.
Evidence
Some circumstantial evidence is
very strong, as when you find a
trout in the milk.—Henry David
Thoreau.
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Sincere Best Wishes for a Year
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