Sundry Sayings
From the Gemara
God hates these three: the
person who says one thing
with his mouth and thinks
otherwise in his heart; the
person who could give evi-
dence to another's favor, but
does not do so; and the
person who, being alone, sees
his neighbor sin, and gives
unsupported testimony
against him.
There are three types of
men whose life is not worth
living: he who is prone to
rage; he who is too soft-
hearted; and he who is too
—tidious.—Pesahim.
*
There are three types of
men whose life is not worth
living: he who must eat at
another's table; he whose
wife rules over him; and he
whose body is racked by
pain.—Betzah.
* * *
Three things are good in
a little measure and evil in
large: yeast, salt and hesita-
tion.—Berakot.
There are eight warnings:
Let not a man be awake
among those who sleep, or
sleep among those who are
awake, or weep among the
joyful, or be joyful with those
who weep. Let him not sit
when others stand, or stand
when others sit, or read
Scripture when others are
reading Mishna, or Mishna
when others read the Scrip-
ture—in fine, the principle
is, "Let not a man depart
from the conduct or usage of
his environment." — Derek
Eretz Zuta.
Testing the Strong
Rabbi Jonathan, comment-
ing on the text, "The Lord
tries the righteous" (Ps.
11:5), said: "The potter does
not test cracked vessels. It
is useless to tap them even
once, because they would
break. He does, however, test
the good ones, because no
matter how many times he
taps them they do not break.
Even so God tests not the
wicked but the righteous."
Rabbi Jose ben Hanina
said "The flax dealer who
knows that his flax is good,
pounds it, kr it becomes
more excellent because of
the pounding. The more he
beats it, the more it glistens.
But when he knows that his
flax is bad, he does not dare
to pound it, for it would split.
So God bears down not on
the wicked, but the right-
eous."
Rabbi Eleazar said: "A
man had two cows, one
strong and one weak. Upon
which will he lay the yoke?
Surely upon the strong. So
God does the same with the
righteous." — Midrash Bere-
shit Rabba.
Jews and Arabs Together
We are waiting for a future
in which Jews and Arabs can
dwell together in Eretz Yis-
rael and work together to
make it blossom. Nothing
shall stand in the way of
this future if only they will-
recognize and understand
that our rights are as sacred
for us as theirs are for them.
—Chaim Weizmann, address
at the opening of the 12th
Zionist Congress of the Zion-
ist Movement, 1921.
Beech-Nut Baby
Food Now Kosher
Baker/Beech-Nut C o r p .
baby fruits, vegetables, des-
serts, puddings and cereals,
when bearing U certification,
are produced under kashrut
supervision and endorsement
of the Union of Orthodox
Jewish Congregations of
America.
This was announced by
Rabbi Yacov Lipschutz, rab-
binic coordinator of the kash-
rut division, UOJCA.
Products that list no dairy
ingredients on the product
label are pareve and may be
used with either milk or meat
dishes.
This certification is effec-
tive through Oct. 1, 1974, and
is subject to renewal at that
time. Baker/Beech-Nut is in
Canajoharie, N.Y.
RABBI S. ZACHAMASH
Specialized
MOHEL
In Home or Hospital
I
557-9666
REV. SIDNEY
RUBE
Mohel
358-1426 or 357-5544
Arths
Nov. 17—To Mr. and Mrs.
Michael Weiner (Rosanne
Goldsmith), 18151 Goldwyn,
Southfield, a son, Brian
Steven.
* * *
Nov. 15—To Mr. and Mrs.
Stanley Alspector (J e a n
Papo), 19238 Auburndale,
Livonia, a daughter, Sarah
Anne.
Nov. 15—To Mr. and Mrs.
Ronald --Goldenberg (Sharon
Gaspas), 10764 Vernon, Hunt-
ington Woods, a daughter,
Jill Michelle.
* *
Nov. 9—To Dr. and Mrs.
Mark L. Meyers (Marcia
Gale), 27626 Westcott Cres-
cent, Farmington Hills, a
daughter, Marla Paulette.
* * *
Nov. 9—To Mr. and Mrs.
Jeffrey J. Weiss (Sheri Ant-
man), 26051 Radclift, twins,
Bryan Richard and Randi
Beth.
*
*
Nov. 8—To Dr. and Mrs.
Jerry Aronoff (Alicia Cohen),
4941 Watergate, West Bloom-
field, a daughter, Randi Lynn.
* * *
Oct. 31—to Mr. and Mrs.
Joseph M. Fisher (Marsha
Diem), 5875 Pentland, Birm-
ingham, a daughter, Elyse
Danielle.
* *
RABBI LEO
GOLDMAN
Set-sing
Eapert
Ili...vital..
LI 2-4444
and Home,
LI 1-9769
Oct. 29—To Mr. and Mrs.
Yitzchak Tatelbaum (Matele
Roth), 24787 Rensselaer, Oak
Park, a daughter, Adina
Tamar.
* * *
Oct. 25—To Mr. and Mrs.
Cary A. Storchan (Judith L.
Reisman of Ohio), 5108
Greenbriar, West Bloomfield,
a son, Daniel Aaron.
Classifieds Get Quick Results
Marriage Customs
While Oriental Sephardic
Jews in early times had
weddings take place inside
the synagogue structure, Oc-
cidental Jews in early times
preferred holding the wed-
ding ceremony outdoors in
the courtyard of the syna-
gogue. Usually the wedding
was held at night and the
bride and groom therefore
were underneath the open
sky and especially the stars
of heaven to which they
were compared as a symbol
of exaltation and fertility
because of the height and
the number of stars.
Actually there were rabbis
who prohibited the perform-
ance and celebration of
marriages . inside the syna-
gogue because of the frivoli-
ty that ensued. Since a
wedding requires the quo-
rum of a minyan, wherever
the wedding takes place
there would be a Jewish as-
sembly, and thus, technically,
the synagogue has no real
preference since wherever
10 Jews gather the presence
of the Almighty joins them.
It is required for the new-
ly married couple to be
ushered into a private room
in the presence of two wit-
nesses where they are left
alone for a period of time.
This 'act actually consti-
tutes a consummation of the
marriage. Apparently, in
olden times, the couple was
ushered into the room where
they would share each
other's privacy. Later on,
with a change of conditions,
this does not seem to be the
procedure. Therefore, some
private room near the pub-
lic place where the couple
was married is used for the
newly married couple's pri-
vacy. It is claimed that the
canopy, the huua under
which the couple is married,
is symbolic of this act of
privacy under one roof. Since
there is a question as to
whether the symbolism of the
hupa is sufficient, the actual
privacy of a separate room
is required after the formal-
ity of the public ceremony
is completed.
It is customary for the
bride, and in some cases
even the bridegroom, to
wear white.
Some claim that the white
is a sign of purity. This is
relevant to a newly married
couple because Jewish tra-
dition claims that all the
sins the couple committed
before the marriage are for-
given on that day. They,
therefore, start a new clean
slate symbolized by the
white garments.
This is similar to the white
garment worn by Jews on
the Day of Atonement when
sins are forgiven. There are
some who claim that the
Immemorial Idea
I do not bring you a new
idea but an immemorial one.
Yes, it is a universal idea—
and therein lies its strength—
old as our people which never
even in the days of its bitter-
est need ceased to nourish
it. This idea is that of the
foundation of the Jewish
state. It is extraordinary that
through the long night of our
history we Jews continue to
dream this regal dream. . . .
We plan for our posterity
even as our fathers preserved
the tradition for us.
—Theodor He r zl
in "The Jewish State"
of equality similar to the
shrouds worn by the dead.
It may be, in this respect,
an instrument of sobriety.
to insure that the new couple
will remain realistic in their
approach to life, since the
Jewish tradition prohibits
extremism either in the
form of excessive grief or
excessive hilarity.
The symbol of equality
may have been used to pre-
vent the embarrassment of
couples who happen to be in
less fortunate circumstances.
*
* *
13111 of Divorce:
`Get' Rules
A Jewish Bill of Divorce is
called a "Get."
A number of reasons are
advanced for this name.
Some claim that the term
"Get" comes from a root
"Gatat" meaning to "dig" or
to "cut through." In this
sense the instrument of Jew-
ish divorce cuts assunder the
relationship between the two
parties. Others claim that the
reason the document is call-
ed "Get" is that the two
letters that make up the
word (i.e. Gimel and Tet)
are never found together in
the Bible. They are thus al-
ways apart and thus repre-
sentative of two people being
cut apart from each other.
Some trace it to a word in
the Palestinian Talmud which
describes a certain type of
rodent as being destructive
by using the word "Gayti"
in the sense that they break
up substances. The word
"Get" would thus indicate
that a couple was "breaking
up" (Yerushalmi, Baba Me-
zia, 3:5). Some claim that
the name "Get" comes from
the name of a bird which is
called "Gi.ta" and who is
described as having the
character of driving away all
other fowl from its presence.
A Jewish Bill of Divorce
always has exactly 12 lines.
There are some that claim
that this is so because the
two Hebrew letters that make
up the word "Get" (i.e.
Gimel and Tet) which
means "divorce" together
have the numerical equiva-
lent of 12. Others claim that
it is because of the twelve
empty lines that separate
each of the first four Books
of the Bible from each other,
i.e. there being a require-
ment of leaving four empty
lines between each of the
Five Books of Moses. This
indicates a number of ideas.
First, that each person, even
if divorced, still retains a
holiness of being a human
being in the image of the Al-
mighty. It also indicates that
the Bible (the Torah) left
room for the possibility or
eventuality of divorce should
tv, ere be no other way of ad-
justing differences between
husband and wife. Thus,
writing a bill of divorce is
indeed considered a "mitz-
va." As regrettable as the
action may be, it still serves
a positive purpose in resolv-
ing a serious problem, for
which there evidently is no
other solution.
Legal Aid
Last year Oakland County
Legal Aid, a Torch Drive
service, provided legal as-
sistance to 3,526 Oakland
County residents who were
unable to pay for private
lawyers. This was 737 more
clients served than in the
previous year.
-
Heroism Among Jews
By RABBI SAMUEL J. FOX white represents a symbol
(Copyright 1973, JTA, Inc.)
Friday, Nov. 23, 1973 45
THE DETROIT JEWISH NEWS
year 1915, placed before the
By JACOB KLATZKIN
alternative of delivering up
In "Krisis and
Entschneidung"
as hostages the leaders of
Jewish People's Own Heroes their community or mass ex-
Judaism knows its own
heroism well, a quiet hero-
ism: death for faith and
truth, death for the sancti-
fication of the Name: the
heroism of those Jews who,
rather than deliver up an in-
nocent man from their midst
whom a mad mob feigned to
be the slayer of a Christian
child, went to the synagogue
and all choose death rather
than unrighteousness; the
heroism of those children of
ten, the Nikolajewski Soldaty
(Soldiers of Nicholas I) who
during the 25 years of
their military slavery were
tortured in body and in soul
in order to be induced to ac-
cept an alien faith and were
steadfast — these Jewish
children who resisted both
the lure of favors and the
blootl-soaked w h i p, these
little ones these great mar-
tyrs whom the entire Rus-
sian Empire could not break.
These are the Jewish soldiers
in a foreign army who are
our heroes. Or take those
Jews of Kovno who in the
pulsion, chose the latter.
Truly, the Jewish people
knows a heroism of its own
—the heroism of a little peo-
ple that during two thousand
years has been steadfast
against a world of foes.
Victims of Alcoholism,
What did the following peo-
ple have in common — 18
professional people, 11 cleri-
cal people, seven people in
sales, 38 craftsmen, 49 op-
erators, 55 laborers, t w o
domestics, 33 in other serv-
ices, 65 housewives and 57
other related occupations?
Answer — they all lived in
Wayne County and died of
alcoholism in 1972. This in-
formation is from the Na-
tional Council on Alcoholism,
Greater Detroit Area, a
Torch Drive service.
BALLET
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-
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