700 
 
Jewish Ceremonial Institutions 
 and Customs 
 
Jewish 
 
 Ceremonial Institutions 
 
 and 
 
 Customs 
 
 by 
 
 William Rosenau, Ph. D. 
 
 Rabbi, Congregation Oheb Shalom 
 
 Associate in Post-Biblical Hebrew, yohns Hopkins University 
 
 Baltimore. Md. 
 
 Second and 
 Revised Edition 
 
 BALTIMORE, MD., U. S A. 
 
 THE LORD BALTIMORE PRESS 
 
 PUBLISHERS 
 1912 
 
COPYRIGHT, 1903, BY WILLIAM ROSENAU 
 COPYRIGHT, 1912, BY WILLIAM ROSENAU 
 
 Printed, illustrated and bound by 
 
 Z$t Borb (gaUimovt (preee 
 
 BALTIMORE, MD., U. 6. A. 
 
THIS BOOK IS RESPECTFULLY INSCRIBED 
 
 BY THE AUTHOR 
 
 TO HIS FRIEND 
 
 MR. HENRY SONNEBORN 
 
 OF THE 
 
 SONNEBORN COLLECTION 
 
 OF 
 
 JEWISH CEREMONIAL OBJECTS 
 
 JOHNS HOPKINS UNIVERSITY 
 
 BALTIMORE. MD. 
 
TABLE OF CONTENTS 
 
 CHAPTER PAGE 
 
 I — The Synagogue and its Utensils n 
 
 II— The Worshipper and the Week Day 
 
 Service 45 
 
 III — The Sabbath Service 67 
 
 IV — Passover, Pentecost, and the Fasts 77 
 
 V — The Tishri Holidays and the Half- 
 Holidays 91 
 
 VI — Customs in the Home 107 
 
 VII — Sabbath in the Home , 115 
 
 VIII— The Festivals in the Home 121 
 
 IX — Circumcision and Redemption of the 
 
 First Born 131 
 
 X— Bar Mitzvah 149 
 
 XI — Marriage 155 
 
 XII — Divorce and Chalitzah 167 
 
 XIII — Mourning Customs 177 
 
 XIV — Ritualistic Slaughtering 183 
 
 Index 189 
 
LIST OF ILLUSTRATIONS 
 
 Seder Plate, frontispiece 
 
 Parocheth, Curtain for Ark, . . . facing page 28 
 
 Torah with Robe and Ornaments, . " 32 
 
 Silver Shield for Torah, .... 32 
 
 Silver Pointer, " 32 
 
 Silver Ornaments for the Upper Part 
 
 of Torah, " 32 
 
 Unrolled Torah, " 37 
 
 Phylactery for Head, " 51 
 
 Phylactery for Arm " 51 
 
 Rabbenu Tarn's Phylacteries, ... 51 
 
 Large Talith, " 61 
 
 Fringe for Talith, " 61 
 
 Atarah, Silver Collar for Talith, . . " 61 
 
 Small Talith, " 64 
 
 Spice Boxes for Habdalah, .... " 71 
 
 Candlestick for Habdalah, .... " 71 
 
 Shofar (Ram's Horn), 94 
 
 Palm Branch, " 98 
 
 Citron Receptacle, 98 
 
 Parchment Scroll of the Book of Esther, " 104 
 
 Mezuzoth, " 109 
 
 Mezuzah Scroll, " 109 
 
 Sabbath Lamp, " 115 
 
 Candlesticks and Candelabra, ... " 116 
 
 Kiddush Cup, " 124 
 
 Passover Kiddush Goblet .... " 124 
 
 Chanukkah Lamp, " 128 
 
 Marriage Contract, " 164 
 
 Bill of Divorce, " 169 
 
 Knife for Slaughtering of Fowl, . . "184 
 
 Knife for Slaughtering of Small Cattle, " 184 
 
 Knife for Slaughtering of Large Cattle, " 184 
 
 Circumcision Knife " 184 
 
PREFACE 
 
 The lectures, on which the matter con- 
 tained in this volume is based, were orig- 
 inally delivered by me before the Oriental 
 Seminary of the Johns Hopkins University 
 in the winter of 1901. The reading- of their 
 abstracts in the Jewish and secular press 
 prompted many persons to ask for the loan 
 of my manuscript. When told that such 
 loan could not be made, the suggestion was 
 offered that I print the lectures for circula- 
 tion. Hence, I determined to cast the lec- 
 tures into popular form. The second and 
 revised edition is published on account of the 
 undiminished demand for this book. The 
 accompanying plates are based on the objects 
 of the Sonneborn collection of Jewish cere- 
 monial objects, at the Johns Hopkins Uni- 
 versity. 
 
 W. R. 
 
Seder Plate 
 
CHAPTER I 
 The Synagogue and its Utensils 
 
 The Jewish ceremonial institutions to be 
 treated in the course of these chapters are 
 such as are still in vogue among the great 
 majority of Jews. The .fact that not all 
 Jews observe them is due to a marked ten- 
 dency in the Synagogue to de-rabbinize 
 Judaism, by laying less emphasis on the 
 forms and more on the spirit of the faith. 
 There is, however, not a single Jewish con- 
 gregation, be the congregation ever so rad- 
 ical in its opposition to ritualism, in which 
 all ceremonial institutions have been abro- 
 gated. The conviction is well nigh univer- 
 sal that while some institutions are abso- 
 lutly meaningless for modern Jews, others 
 are closely interwoven with the history and 
 life of Judaism because expressive of cer- 
 tain distinct teachings, aims and ideals. 
 
 All Jewish ceremonial institutions do not 
 have the same origin. Many are compara- 
 
12 The Synagogue 
 
 tively recent establishments; some are the 
 creations of Talmudic times ; and a few date 
 back as far as the early days of the second 
 Jewish commonwealth (circa 500 B. C.). 
 
 Taken in their entirety they may be 
 grouped under two large divisions : 
 
 ( 1 ) Those obtaining in the synagogue. 
 
 (2) Those obtaining in the home. 
 
 In taking up the first class, a word or two 
 should be said about the name, purpose, 
 and origin of the synagogue. The term 
 synagogue is the Greek auvaywyij, an as- 
 sembly from <Tuvdyeiv " to bring to- 
 gether"). Its Hebrew equivalent is rvn 
 no^nn and its Aramaic equivalent «n^3D IV3 
 " house of assembly." 
 
 Among Jews the synagogue is generally 
 spoken of, as nDJDn mi, although the names 
 rtam rvn "house of prayer," wrbx rvn 
 " house of God," mn» rva " house of the 
 Lord," tnpo " sanctuary," and vipnn rra 
 " house of holiness," titles by which the 
 Temple at Jerusalem was originally known, 
 are also applied to it. The term " syna- 
 
And its Utensils 13 
 
 gogue," by which is meant the Jewish 
 house of worship, was coined about the 
 middle of the third century B. C. in Alex- 
 andria, where the Jews first came in contact 
 with Grecian culture and adopted Greek as 
 their daily speech. 
 
 The purpose of the synagogue was al- 
 ways threefold : devotional, educational, 
 and communal. While the Jew is not only 
 not forbidden, but enjoined to indulge in 
 private devotions at his home, and at times 
 also at the homes of others, he is always 
 expected to give proof of his identification 
 with the congregation by attendance at set 
 public services. The synagogue is consid- 
 ered the means for the preservation of the 
 Jewish religion. " Do not separate thy- 
 self from the congregation " ' is made the 
 basis of this duty. On week days public 
 services are conducted twice daily in the 
 synagogue; in the morning a little after 
 sunrise, and in the evening shortly before 
 
 'Aboth II, 5. 
 
14 The Synagogue 
 
 sunset. On the Sabbath and on every holi- 
 day, services are conducted on the eve of 
 the day, in the morning, the afternoon and 
 evening. 
 
 Every synagogue is also a school. There 
 the young are taught the branches neces- 
 sary for an active participation in the pub- 
 lic devotion and for the proper understand- 
 ing of the literature and history of Israel. 
 In many a synagogue we may find classes 
 for adults meeting daily for the purpose of 
 studying the Old Testament, the Mishnah, 
 the Talmud, the Midrashim, and later Rab- 
 binical works. This fact accounts for the 
 name " Schul," or " Schule," as applied to 
 the synagogue by German Jews and Jews 
 of German extraction. 
 
 Until recently almost every synagogue 
 was the center of Jewish social activity. 
 Whatever charity had to be dispensed 
 among the deserving poor was furnished by 
 the persons in congregational authority. 
 In fact all communal affairs im on* were 
 discussed and settled in the council of the 
 
And its Utensils 15 
 
 synagogue. Such is still the case in the 
 smaller Jewish centers. 
 
 The synagogue, as a devotional, educa- 
 tional and communal institution is accord- 
 ing to Talmudic tradition post-exilic in 
 origin. At the time of Ezra and Nehe- 
 miah, the people held gatherings for the 
 reading of the law and the offering of 
 prayers. The Temple and synagogue 
 stood side by side. v~\pn rrnb> pan arisen Tin 
 " The synagogue is second only to the 
 sanctuary," said an ancient teacher. 2 In the 
 second temple a hall known as " The hall 
 of hewn stone " JVTJfi niub was devoted 
 to synagogal purposes. Already before 
 the destruction of the second temple (70 
 A. C. ) the synagogue grew in prominence 
 as a social factor. We are told in the Tal- 
 mud, that synagogues flourished in all 
 towns and villages of Palestine. There 
 were some even in Jerusalem. The Pales- 
 tinean synagogues mentioned as having 
 
 2 Targum Ezek. 11 : 6. 
 
1 6 The Synagogue 
 
 arisen from time to time, are those of Lydda, 
 Caesarea, Nazareth, Capernaum, and thir- 
 teen at Tiberias. The later Babylonian 
 synagogues of which records have been pre- 
 served are those of Nehardea, Huzal, and 
 Mata Mechasia. Celebrated synagogues 
 known to have been located beyond Pales- 
 tine and its immediate surroundings are 
 those of Alexandria, Antioch, Damascus, 
 Thessalonica, Ephesus, Corinth, Athens, and 
 Rome. 
 
 The architecture of synagogues is not ac- 
 cording to any fixed plan. All sorts of 
 designs have been followed, the Moorish 
 predominating and the Gothic having been 
 carefully avoided. Israel Abrahams com- 
 menting on the architecture of the syna- 
 gogue, says : " As to the shape of syna- 
 gogues, no special form can be called Jewish. 
 A famous authority of the last century 
 maintained that no Jewish law old or new 
 restricted the fancy of synagogue architects 
 in this respect. He, himself, authorized the 
 choice of an octagonal form, and this shape 
 
And its Utensils 17 
 
 is now rather popular on the continent. . . . 
 The Temple courts — which were used for 
 prayer meetings — were oblong or square, 
 but there was at one time a prevalent notion 
 in England that synagogues were round." 
 
 The site chosen for the erection of syna- 
 gogues is always prominent. Synagogues 
 are usually built at street corners, near gate- 
 ways, along running streams of water, or in 
 open fields. The attempt, whenever possi- 
 ble, is made to build synagogues on elevated 
 ground, in order that the house of God may 
 be the most conspicuous structure. Rab, a 
 teacher of the third century, remarks, that 
 the city in which private residences tower 
 above the synagogue cannot escape destruc- 
 tion. 4 And Rab Ashi (352-427 A. C.) be- 
 lieves, that the preservation of the Babylon- 
 ian city Sura in times of trying persecution 
 must be attributed to the fact that its syna- 
 gogues surpassed all other structures in size. 
 
 3 Abrahams: "Jewish Life in the Middle Ages," 
 p. 30. 
 
 1 Sabbath 11, a. 
 
1 8 The Synagogue 
 
 A custom worthy of notice is, that a syna- 
 gogue was never torn down or disposed of 
 before another existed to take its place. 
 
 The position of the synagogue is regu- 
 lated by custom. The majority of the syna- 
 gogues face West and those, which do not, 
 have their auditoriums so arranged that 
 worshippers face the East while praying. 
 Or, to put it in different words, the entrance 
 is in most instances on the west side of the 
 building and the ark toward which the wor- 
 shippers turn while praying, is along the 
 eastern wall. According to the Mishnah 5 
 the Jews at the time of the existence of the 
 temple turned to the West while praying, as 
 a protest against sun-worshippers who were 
 in the habit of greeting the sun by turning 
 toward it in the morning. When sun-wor- 
 ship ceased, about the time of the Israelitish 
 dispersion 70 A. C, Jews living west of 
 Jerusalem turned eastward as a mark of 
 grief and hope, while those east of Jerusalem 
 
 5 Succah 5 : 4. 
 
And its Utensils 19 
 
 turned westward. Another reason for the 
 
 existence of this custom is supposed to be 
 
 found in I Kings 8 : 48. 
 
 "And (they) pray unto Thee toward their land 
 which Thou gavest unto their fathers, the city which 
 Thou hast chosen and the house which I have built 
 for Thy name." 
 
 Whether synagogues need to be built so 
 that worshippers turn toward the East is a 
 matter of dispute among the teachers of the 
 Talmud. Rabbi Abin declared the custom 
 a law only while the temple existed, and 
 Rabbis Ishmael and Oshaiah believed the 
 custom unnecessary on the ground that God 
 is everywhere and not confined to one spot. 
 
 Although in synagogues there is a total 
 
 absence of all images, portraits and statues 
 
 because of the commandment (Exodus 
 
 20:3,4): 
 
 " Thou shalt not have any other gods before Me ; 
 Thou shalt not make unto thyself any graven image, 
 or the likeness of anything in the heavens above, the 
 earth beneath, or the waters under the earth," 
 
 the interior of synagogues is far from being 
 severely plain. We often find Scriptural 
 
20 The Synagogue 
 
 passages inscribed along the walls. In some 
 instances the decorations are costly. Tra- 
 dition tells of the marvelous beauty of the 
 Alexandrian synagogue. Spanish and Italian 
 synagogues were famous for their elaborate- 
 ness. The lion is the favorite decoration. 
 It was always regarded the symbol of pro- 
 tection and reminded the worshipper of 
 Genesis 49 : 9. 
 
 " Like a lion's whelp, O Judah, from the prey, my 
 son, thou risest." 
 
 The double triangle in po " The shield 
 of David," although visible on the exterior 
 and interior of almost every synagogue, is 
 anything but of Jewish origin. 6 
 
 Israel Abrahams remarks : " Some au- 
 thorities applied the restriction (namely of 
 decorating synagogues with images) only 
 to the human figure. . . . Others forbade 
 all representation of natural objects. ... In 
 the twelfth century the Cologne synagogue 
 had painted glass windows and it was not an 
 
 * Friedlander's " Jewish Religion " ; Jewish Encycl. 
 Vol. VIII, p. 251. 
 
And its Utensils 21 
 
 unknown thing for birds and snakes, proba- 
 bly grotesques, rather than accurate repre- 
 sentations, to appear without Rabbinical 
 sanction on the walls of the synagogue." " 
 
 In the majority of synagogues we find no 
 musical instruments. Wherever the orsran 
 exists it is a comparatively recent institution. 
 The reason for the absence of instrumental 
 music lies in the prohibition to play instru- 
 ments on Sabbaths and Holy days 8 (as such 
 playing is considered work) and in the de- 
 sire to preserve an apparent mourning for 
 the destruction of the temple. 
 
 Only a small proportion of synagogues 
 can boast of family pews. In most of them 
 the women are separated from the men ; the 
 latter congregating in the so-called " court 
 for men " d»bok mm, and the former in the 
 so-called " court for women " w>m mir. To 
 the court for men women are not admitted. 
 The court for women is, as a rule, a room 
 adjoining the court for men, the two courts 
 
 7 Abrahams, Jewish Life in the Middle Ages, p. 29. 
 s Erubin 104, a. 
 
22 The Synagogue 
 
 communicating by a window or balcony. If 
 there is no separate apartment for women, 
 the women are given seats behind the men 
 and are curtained off from the latter. It is 
 in this way that the women are enabled to 
 follow the services. Galleries, like those in 
 modern synagogues where family pews have 
 not yet been introduced, were not known in 
 earlier times. The separation of the sexes 
 undoubtedly dates back to the W3 mw " the 
 court for women " in the Temple. 8 The 
 reasons urged at present for the exclusion of 
 women from the main auditorium of some 
 synagogues are, the Biblical precedent that 
 women were not permitted to enter the 
 premises of the sanctuary and the fear that 
 their presence might distract the attention of 
 the men in their devotions. Israel Abra- 
 hams tells, that formerly, in their own 
 prayer meetings, the women were led by 
 female precentors, some of whom acquired 
 enviable reputations as such. The epitaph 
 
 9 Middoth 2 : 5. 
 
And its Utensils 23 
 
 of one of them, Urania of Worms, belong- 
 ing perhaps to the thirteenth century, runs 
 thus: 
 
 " This headstone commemorates the eminent and 
 excellent lady Urania, the daughter of R. Abraham, 
 who was the chief of the synagogue singers. His 
 prayer for his people rose up unto glory. 
 
 And as to her, she, too, with sweet tunefulness 
 officiated before the female worshippers to whom she 
 sang the hymnal portions. In devout service her 
 memory shall be preserved." w 
 
 The seats for the worshippers are in many 
 instances arranged along the walls of the 
 synagogue in order to leave the center of the 
 auditorium perfectly free for the pulpit. In 
 such instances the seats of the learned of the 
 congregation are nearest to the eastern wall 
 or immediately in front of the ark. 
 
 As a rule the auditorium consists of three 
 parts corresponding to the three apartments 
 of the temple of Jerusalem. The first apart- 
 ment, as one enters the door of the audi- 
 torium, corresponding to the temple court, is 
 the space occupied by the congregation dur- 
 
 10 " Jewish Life in the Middle Ages," p. 26. 
 
24 The Synagogue 
 
 ing worship. The second apartment, corres- 
 ponding to the inner space of the temple, 
 where altar, shew bread, table, and candel- 
 abra were found, consists of a platform with 
 the \rbw (lit. " table ") " reading desk." In 
 the Talmud this platform is called " bema " 
 ( from the Greek farxa) . It is known also by 
 the name " almemar " corrupted from the 
 Arabic " al-minbar," pulpit. The third 
 apartment, corresponding to the " Holy of 
 Holies " in the temple with the ark of the 
 covenant in which were deposited the two 
 tablets of stone, consists of the ark with the 
 scrolls of the law. The third apartment is 
 separated from the second by a " curtain " 
 rims. 
 
 There is nothing in the first apartment, 
 the space occupied by the congregation, re- 
 quiring special description. 
 
 The second apartment, " bema," or " al- 
 memar," is a raised platform. The officiat- 
 ing precentor, known as nm ivbw " messen- 
 ger of the congregation " to the Most High, 
 here conducts the services and reads the sec- 
 
And its Utensils 25 
 
 tions from the law and the prophets. It is 
 also the place where all public announce- 
 ments are made. In conducting the services 
 the appointed readers in orthodox syna- 
 gogues always face the East and hence have 
 their backs turned to the congregation. The 
 reading desk, also called k'dud, is always 
 decorated with a richly embroidered cover. 
 In some synagogues the foundation of the 
 bema extends several inches below the floor 
 of the auditorium, in order that the follow- 
 ing passage may be literally observed : 
 
 " Out of the depths have I cried unto the Lord." " 
 
 If the bema is not built thus, special 
 prayers directed to God are delivered from 
 a place lower than the bema, usually the 
 place between the bema and the ark. 
 
 In many synagogues there is no space 
 between the bema and the ark — the bema 
 being pushed forward toward the ark. Mai- 
 monides, a teacher of the twelfth century, 
 fixes the bema in the center of the auditor - 
 
 11 Ps. 130: 1. 
 
26 The Synagogue 
 
 ium, as located in the ancient Alexandrian 
 synagogue, in order that the precentor might 
 be heard equally well in all parts of the 
 building. Joseph Caro, a teacher of the six- 
 teenth century and author of the Shulchan 
 Aruch, " the prepared table " (a code on the 
 Jewish ritual, to which frequent references 
 will be made), grants the privilege of mov- 
 ing the bema toward the ark. In Germany, 
 Austria, England, France and America, 
 Jews have built synagogues availing them- 
 selves of the privilege granted by Joseph 
 Caro, while in Portugal and Spain the opin- 
 ion of Maimonides is followed. 
 
 Between the bema and the ark, that is, 
 immediately in front of the ark, we find sus- 
 pended the Ton "o " perpetual lamp." It is, 
 as its name indicates, kept constantly burn- 
 ing. It is made of gold, silver or burnished 
 brass. As an institution of the synagogue 
 it is of comparatively recent establishment. 
 It is not mentioned by Rabbinical teachers. 
 Its Biblical authority is : 
 
And its Utensils 27 
 
 "And thou shalt command the children of Israel 
 that they bring the pure olive oil beaten out for the 
 lighting to cause the lamp to burn always. In the 
 tabernacle of the congregation without the veil 
 which is before the testimony Aaron and his sons 
 shall order it from evening to morning before the 
 Lord. It shall be a statute forever unto their gen- 
 erations, on behalf of the children of Israel." B 
 
 Symbolically it is the representation of the 
 conviction of Jews, that the light of instruc- 
 tion issues from the synagogue. 
 
 The ark, called ran or piK or Bmpn p"i, 
 and occupying the middle of the east side of 
 every synagogue, is constructed of either 
 wood or marble. In earlier times it was 
 simply a niche in the wall. It is the reposi- 
 tory for the scrolls, of which in all congre- 
 gations there are almost always several. 
 Some congregations are known to own be- 
 tween thirty and forty. The ark is always 
 approached by steps leading to it from the 
 second apartment. On the top of every ark 
 are found two tablets, with the first two 
 words of each of the ten commandments in 
 Hebrew characters, representative of the two 
 
 12 Ex. 27: 20, 2i. 
 
28 The Synagogue 
 
 tablets of stone brought by Moses from Mt. 
 Sinai. Immediately below these tablets the 
 inscription mow nn« »D ^sb in " Know be- 
 fore Whom thou art standing," is seen in 
 many synagogues. The whole ark, or some- 
 times only the receptacle for the scrolls, is 
 covered by a curtain, beautifully embroid- 
 ered. This curtain is made either of satin, 
 silk or velvet. A favorite figure on the cur- 
 tain is a crown with the letters n'3 the ini- 
 tials of mm "ins " The crown of the law " 
 below it. An inscription often found on the 
 curtain is : tod nrh r\\rv *rw " I have always 
 set the Lord before me." 1S On different oc- 
 casions we find different-colored curtains. 
 The curtain of the ark, for the most part, 
 corresponds in color with the cover of the 
 reader's desk and with the robes of the 
 scrolls. If, for example, red prevails on 
 Sabbaths, purple is used on Passover, Feast 
 of Weeks and Feast of Booths. White is, 
 however, everywhere the color of the vest- 
 
 18 Ps. 16 : 8. 
 
Parocheth — Curtain for Ark 
 
And its Utensils 29 
 
 ments on the New Year's festival and the 
 Day of Atonement. 
 
 Formerly, the ark was portable, like the 
 ark of the covenant. On certain extraordi- 
 nary occasions, when on account of absence 
 of rain a general fast was ordered, the ark 
 with the scrolls was carried into the street, 
 where special services were conducted. 
 
 The scrolls found in the ark contain the 
 five books of Moses in Hebrew characters. 
 The text is unpointed and unpunctuated ; 
 that is, only the consonants are given. 
 Neither are chapters and verses indicated. 
 Every scroll is known as a " sefer," " book " 
 or as " torah," " law " or as " sefer torah," 
 " the book of the law." 
 
 The special rules governing the making 
 of the scrolls are given in Caro's Shulchan 
 Aruch. 14 The sefer torah, or scroll, is a 
 parchment roll written by hand upon the 
 thoroughly cured skin of a clean animal. 
 The skin of the calf or sheep is usually taken 
 
 M Yoreh Deah, Sefer Torah, §§270-284. 
 
30 The Synagogue 
 
 for this purpose, though the skin of other 
 animals may be used. The ink is made of 
 lamp-black. While the text is unpointed and 
 unpunctuated the paragraphs are marked 
 according to the Masora, some starting a 
 new line, others leaving space at the end of 
 the line. The width of a leaf, often consist- 
 ing of several columns, must not exceed the 
 circumference of the scroll when closed. 
 The width of the margin alongside of the 
 separate columns is regulated by law. The 
 separate leaves, when completed, are fast- 
 ened together with the sinews of a clean 
 animal, so as to form a scroll, and are then 
 mounted on wooden rollers, the handles of 
 which, protruding above and below, are of 
 either wood, ivory or silver. The writer, 
 " sopher," must have his attention riveted 
 upon his work. The parchment must be 
 written upon one side only. When a leaf 
 has been completed the writing must always 
 be turned upward. If dust gathers on the 
 written parchment it is regarded a mark of 
 disrespect shown the law. Mistakes may be 
 
And its Utensils 31 
 
 corrected, but no mistakes should be left un- 
 corrected for more than thirty days. The 
 person writing a scroll must be not only an 
 ^expert scribe but also a man of unquestioned 
 piety. 
 
 When the scroll is in the ark it is attired 
 as follows : First it is held secure by a linen, 
 silk, or velvet wrapper usually inscribed. A 
 silver clasp is sometimes used. The linen, 
 silk, and velvet wrappers are in some locali- 
 ties the donations of the male children and 
 are by them brought to the synagogue on 
 the occasion of their first visit to the house 
 of God. This first visit usually takes place 
 as soon as possible after circumcision. The 
 child is taken to the synagogue and there it 
 places the wrapper on the scrolls. In this 
 event the wrapper contains the full names of 
 the child and of its parents in Hebrew char- 
 acters. When the scroll is secure a robe is 
 placed over it. Robes are of different colors, 
 mostly corresponding to the color of the cur- 
 tain suspended in front of the ark, and are 
 beautifully embroidered in gold. Some of 
 
32 The Synagogue 
 
 the inscriptions embroidered on the robes 
 are: 
 
 no*Dn mm mm " The law of the Lord is 
 is perfect." 
 
 ma mm mvo " The commandment of the 
 Lord is clear." 
 
 mm D»pnv "|»id " The support of the right- 
 eous is the Lord." 
 
 n'D meaning nun ina " The crown of the 
 law." 
 
 Sometimes we find only the double tri- 
 angle, the so-called shield of David. 
 
 In addition to the robe many a scroll 
 is handsomely decorated with trimmings, 
 known as KHip ^3 " holy vessels " made of 
 metal. These vessels are in most instances 
 of silver. Over the upper rollers are placed 
 artistically worked top pieces with bells. 
 Over the robe an elaborate breast plate is 
 suspended by a chain. And over the breast 
 plate a pointer extends, terminating in the 
 figure of a hand, and hence called " yad " 
 (hand), with which the reader points to the 
 text while reciting the Pentateuchal portion. 
 
Torah with Robe and Ornaments 
 
And its Utensils 33 
 
 This pointer is suspended from the scroll by 
 a chain and is often twelve inches long. A 
 fact worth mentioning is that the top pieces 
 for the rollers and the breast plate are us- 
 ually decorated at the upper end with a 
 crown emblematic of the crown of the law. 
 In addition to the crown decorating the 
 breast plate, are also the figures of lions — 
 symbols of strength. 
 
 The scroll is read every Sabbath, usually 
 between the morning service " shacharith " 
 and the additional or forenoon service 
 " mussaf." 
 
 The recitation of the portion from the 
 
 scrolls is called " the reading of the law," 
 
 minn n«np. The reading of the law once 
 
 every seven years we find enjoined in Deut. 
 
 31: 10-13. 
 
 " At the end of every seven years, in the solemni- 
 ty of the year of release, in the Feast of Tabernacles 
 when all Israel is come to appear before the Lord 
 thy God, in the place which He shall choose, thou 
 shalt read the law before all Israel in their hearing. 
 Gather the people together, men, women and chil- 
 dren, and the stranger that is within thy gates, that 
 they may hear, and that they may learn, and fear the 
 
34 The Synagogue 
 
 Lord your God, and observe to do all the words of 
 this law ; and that their children, which have not 
 known anything, may hear and learn to fear the Lord 
 your God." 
 
 For the purpose of Sabbath readings the 
 Pentateuch is divided into a large number 
 of sections. There are twelve in Genesis, 
 eleven in Exodus, ten in Leviticus, ten in 
 Numbers and eleven in Deuteronomy; or 
 fifty-four in all. In a year of 12 lunar 
 months, consisting of either 353, 354 or 355 
 days, there are at the most 5 1 Sabbaths. To 
 get over the entire law in one year in such 
 congregations, in which the annual cycle 
 prevails, the combination of two consecutive 
 sections into one takes place on some Sab- 
 baths. The reading of the law is conducted 
 in regular order beginning with the first 
 chapter of Genesis, on the Sabbath immedi- 
 ately following the Festival of Rejoicing 
 Over the Law, celebrated on the 23d day of 
 Tishri. In order not to bring the law to an 
 end at any time, the first chapter of Genesis 
 is read on the Feast of Rejoicing Over the 
 Law as soon as the book of Deuteronomy 
 
And its Utensils 35 
 
 has been completed. The sections are known 
 by names taken from one word or two 
 words in their respective opening verses. 
 Thus the first one is known as " Bereshith " 
 (in the beginning), the second as " Noah," 
 the third as " Lech Lecha " (get thee out), 
 and so on. On holidays the portions of the 
 law read are usually those which contain 
 some direct or indirect reference to the occa- 
 sion celebrated. If a holiday happens to fall 
 on Sabbath, the regular Sabbath portion is 
 set aside for the holiday section. On Sab- 
 baths occurring on the new moon, on the 
 four Sabbaths immediately preceding Pass- 
 over, and on holidays two scrolls are usually 
 read. From the first the Sabbath or holiday 
 section is read, while from the second an 
 account of the special Biblical custom attach- 
 ing to the specific occasion in question is 
 read. Each section is called a sidra (order), 
 and each sidra is divided into seven sub-sec- 
 tions. When the scroll is put on the desk 
 eight males are called to the bema. Every 
 
36 The Synagogue 
 
 one of these recites the following blessing be- 
 fore the reading of a sub-section : 
 
 " Praise ye the Lord, Who is to be praised ; praised 
 be the Lord, Who is to be praised forever and aye." 
 
 " Praised be the Lord, our God, King of the 
 Universe, Who has chosen us from among all nations 
 and has given us His law. Praised be Thou, O 
 Lord, Giver of the law." 
 
 Upon the completion of the sub-section the 
 
 person called to the scroll recites this second 
 
 benediction : 
 
 " Praised be the Lord, our God, King of the 
 Universe, Who has given us a law of truth and has 
 placed within us the longing for life eternal. Praised 
 be Thou, O Lord, Giver of the law." 
 
 Originally every person called to the desk 
 read his own sub-section. Later, however, 
 in order not to embarrass persons unable to 
 read the unpointed text, the precentor or 
 reader, appointed for the purpose ( anip bvi ) 
 read the whole sidra. The only exception 
 made was the occas'on of a boy's Bar Mitz- 
 vah, confirmation (an event which com- 
 memorates the attainment of his thirteenth 
 birthday), when the boy himself reads his 
 portion. The order in which people are 
 
Unrolled Torah 
 
And its Utensils 37 
 
 called to the desk is as follows: First we 
 have a representative of the priestly family 
 of Aaron called a Cohen; then a descendant 
 of the house of Levi, called Levi ; and then 
 six others, supposed to belong to the other 
 tribes of Israel, who are simply termed 
 Israelites. The six, known as Israelites, are 
 summoned to the desk as the third, the 
 fourth, the fifth, the sixth, the seventh and 
 Maftir " he who is to conclude." Among 
 Portuguese Jews, as in many orthodox 
 European and Asiatic synagogues, those 
 called to the desk are summoned by their full 
 Hebrew names. In earlier times this custom 
 obtained among all Jews. 
 
 The eighth person summoned (Maftir), 
 whose Pentateuchal sub-section consists of 
 the last few verses of the seventh sub-sec- 
 tion, is obliged to read the portion from the 
 Prophets assigned for the Sabbath. A pro- 
 phetical section is read on every Sabbath and 
 holiday. The subject matter of the propheti- 
 cal section selected by the liturgists of the 
 synagogue always treats a theme similar to 
 
38 The Synagogue 
 
 the one discussed in the Pentateuchal por- 
 tion. The origin of the Haphtaroth, pro- 
 phetical sections, is a matter of dispute. One 
 theory holds, that they originated in times 
 of persecution, when Jews were forbidden 
 to read the scroll. Another claims, that the 
 Haphtaroth served as a protest against the 
 Samaritans, who regarded only the Torah 
 and not the other Scriptural writings holy. 
 It is, however, more than likely that these 
 prophetical sections were introduced as soon 
 as the prophetical writings became a part of 
 the Biblical canon. 
 
 The scroll is also read during the services 
 on Sabbath afternoon (the section then al- 
 ways consisting of the opening sub-section 
 of the portion of the following Sabbath), 
 and on Mondays and Thursdays at the early 
 morning service. The reading of the scroll 
 on Mondays and Thursdays is supposed to 
 have originated at the time of Ezra, who 
 provided for such reading for the benefit of 
 the country people. They came to the city 
 on these days and could not, on account of 
 
And its Utensils 39 
 
 the Sabbath law, which prevented their 
 travelling great distances, come to listen to 
 the reading of the regular portion on the 
 Sabbath day. 
 
 In some congregations, instead of an an- 
 nual cycle of the reading of the Pentateuch, 
 a three years' cycle, and in others even a 
 seven years' cycle obtains. The great ma- 
 jority of congregations, however, still ad- 
 here to the annual cycle. 
 
 The calling of persons to the desk for the 
 recitation of benedictions over a sub-section 
 has been discontinued by many congrega- 
 tions in order to maintain decorum during 
 services, which was often materially im- 
 paired. In such cases the regularly officiat- 
 ing precentor is the only one to recite the 
 benedictions. 
 
 It should be stated here that the number 
 of persons called to the bema in those con- 
 gregations where the annual cycle obtains 
 is 3 on Sabbath afternoons and week days; 
 4 on new moon and half holidays (Choi 
 Hammoed), by which is meant the festive 
 
40 The Synagogue 
 
 week of Passover and Feast of Booths; 5 
 on festivals; and 6 on the Day of Atone- 
 ment. These numbers given for holidays 
 and the Day of Atonement do not include 
 the Maftir, the concluding section accom- 
 panied by a prophetical portion, added on 
 these days, as has been before stated. 
 
 The manner of the reading of the law is 
 worthy of explanation. The section is usu- 
 ally sung. This is also the case in the read- 
 ing of the Haphtarah, though the intona- 
 tion of the Haphtarah is different from that 
 of the sections of the scrolls. The accents 
 found in the Masoretic text of the Bible, 
 serve as musical notes to indicate how cer- 
 tain words are to be intoned. The Greek 
 word rprnzTj (Trope) is the name given by 
 German Jews to the peculiar chant, while 
 the Hebrew " Neginah " (melody) is used 
 in the same sense among Portuguese Jews. 
 This chant has been developed into an 
 elaborate system. Among the so-called Re- 
 form Jews, the chant is not used in the read- 
 ing of the Scriptures. Nor is the chant the 
 
And its Utensils 41 
 
 same for all occasions and among all Jews. 
 The chant for the New Year and Day of 
 Atonement is different from that of the Sab- 
 bath, and that of German Jews from that of 
 the Portuguese Jews. The custom of chant- 
 ing the Bible is undoubtedly as old as the 
 use of the Scriptures in the devotion of the 
 synagogue. A Talmudical authority re- 
 marks : 
 
 " Whoever reads the Bible without pleas- 
 antness (i. e., modulation of the voice or 
 chanting) and teaches the oral law without 
 song, to him are applied the words taken 
 from Ezekiel 20 : 25 : 'I also gave them 
 statutes which were not good.' " 1B 
 
 The removal of the scrolls from the ark 
 before reading and their return to the ark 
 after reading is accompanied with great 
 solemnity. The character of the service is 
 not always the same the world over. Jews 
 located in sections widely separated from 
 one another have different ritualistic forms 
 
 "Megillah 29, b. 
 
42 The Synagogue 
 
 of procedure. The one most common in 
 Europe and America is given here. First a 
 hymn of glorification is rendered, opening: 
 " There is none among the gods like Thee, 
 O Lord." The congregation rises while the 
 ark is opened and the precentor steps before 
 the ark reciting the words : " When the ark 
 journeyed, Moses said : Arise, O Lord, and 
 let Thine enemies be scattered and let 
 those who hate Thee flee before Thee. 
 From Zion the law goes forth and the word 
 of the Lord from Jerusalem. Praised be 
 He, who gave the law in its holiness to 
 Israel, His people." Then follow the decla- 
 ration of the oneness of God and the proc- 
 lamation of His greatness. From the ark 
 the precentor goes in solemn procession with 
 the scroll to the bema, where the ornaments, 
 robe and wrapper are removed, and the scroll 
 is prepared for reading. Before the reading 
 takes place the scroll is unrolled to the ex- 
 tent of a few columns of the text and lifted 
 up before the assembled congregation as in 
 
And its Utensils 43 
 
 Portuguese congregations while the precen- 
 tor exclaims : 
 
 " This is the law which Moses put before the chil- 
 dren of Israel by command of the Lord." 
 
 The honor of closing and dressing the 
 scrolls is in most congregations conferred 
 upon two worshippers, the one holding, 
 while the other re-invests the scroll with 
 wrapper, robe and ornaments. 
 
 When the scroll is returned to the ark 
 
 songs of praise are again rendered, which 
 
 conclude with the following exclamations : 
 
 " Valuable instruction I have given you. Forsake 
 ye not my law. It is a tree of life to those who lay 
 hold of it, and its supporters are happy. Its ways 
 are ways of pleasantness, and all its paths are peace. 
 Cause us, O Lord, to return to Thee and we shall 
 return. Renew our days as of old." 
 
CHAPTER II 
 
 The Worshipper and the Week Day 
 Service 
 
 In our attempt to become acquainted with 
 the religious customs and practices of Israel 
 we shall in this chapter make in thought a 
 visit to the Jewish house of worship and ob- 
 serve some of the special institutions worthy 
 of note. There is perhaps no class of people 
 to whom the house of worship is more sacred 
 than to the Jew. The laws preventing its 
 desecration are numerous and are framed to 
 meet all violations of sanctity, in which men 
 may indulge. The Jewish teachers of the 
 second century placed the same emphasis 
 upon respect for the synagogue as upon 
 regard for the ancient temple, of which 
 the synagogue is the substitute. They for- 
 bade laughing and talking within its walls. 1 
 At his entrance and departure the worship- 
 
 1 Megillah 28, a. 
 
46 The Worshipper and 
 
 per is, as they said, to conduct himself with 
 decorum. They tell that one should go 
 quickly to the house of God, but leave it 
 slowly. 2 Eating and drinking are prohibited 
 in the synagogue. 3 Refuge from the heat 
 and rain was not to be taken in it.* People 
 are admonished to be among the first at its 
 services. 5 Before entering the synagogue 
 the hands should be washed. For this pur- 
 pose a pitcher with water is found in the 
 ante-room, corresponding to the laver before 
 the sanctuary and temple. In some locali- 
 ties burial from the synagogue is forbidden 
 because of the defilement of the holy place 
 by the corpse. An exception is made only in 
 case the dead is one learned in the law. 
 
 Upon close examination we find that a 
 public service is never begun unless the 
 quorum fixed by tradition is present. This 
 quorum consists of ten men. Less than ten 
 
 2 Sabbath 32, a. 
 3 MegilIah 28, a. 
 
 4 Megillah 28, b. 
 
 5 Baba Metzia 107, a. 
 
The Week Day Service 47 
 
 men is never regarded a congregation suffi- 
 ciently large for public devotion. In the 
 Ethics of the Fathers we read 
 
 " If ten are assembled and are engaged in the study 
 of the law, the Shechinah resides among them." 6 
 
 It is on the basis of this opinion that the 
 size of the quorum was fixed. While ten 
 constituted a quorum in the earliest days of 
 the existence of the synagogue, Treatise 
 Soferim mentions that in Palestine services 
 were once held with seven men. 7 Women 
 do not count as members of the quorum. 
 The Rabbinical law exempts women from 
 the performance of all religious duties which 
 are to be executed at a definite time. 8 How- 
 ever, in some instances of the modern occi- 
 dental synagogue, not only women are 
 counted in the congregational quorum, but 
 also ten people are not considered absolutely 
 necessary for holding public worship. 
 
 Many communities are in the habit of 
 having ten persons attend services at a 
 
 6 Aboth 3: 4. 
 
 7 Soferim 10 : 7. 
 
 8 Kiddushin 1 : 7. 
 
48 The Worshipper and 
 
 compensation, in order that the conducting 
 of a service be not prevented. During the 
 Middle Ages, when in all probability this 
 custom arose, 9 the persons engaged for this 
 purpose were the older students of the Tal- 
 mudic schools. Later, however, it became 
 customary to select persons from the deserv- 
 ing poor. 
 
 While in the synagogue, worshippers keep 
 their heads covered, a practice observed also 
 by many persons when reading any and 
 every Hebrew text, because literature writ- 
 ten in the so-called " holy tongue " is con- 
 sidered specially sacred and its study is re- 
 garded a religious act. A not insignificant 
 number of Jews consider it a sacrilege to go 
 with uncovered head at any time. There is 
 no Biblical warrant for this custom, although 
 it is often stated, that as the high priest wore 
 a head covering when officiating in the sanc- 
 tuary, so should every Jew when praying. 
 The wearing of the head gear is undoubtedly 
 
 "Abrahams: "Jewish Life in the Middle Ages," 
 P. 57- 
 
The Week Day Service 49 
 
 nothing more than a remnant of orientalism. 
 Among Mohammedans and Parsees the 
 same practice obtains. Nor does the lengthy 
 discussion of the Talmudical passage hp' xh 
 m?»n -w n«3 ip&o na " One should not make 
 his head light before the Eastern gate " 10 
 convince the student that the wearing of the 
 hat is anything more than a custom without 
 basis in law. 
 
 If some people consider the wearing of a 
 head-covering an important feature in the 
 devotion of the Jew, the cause is none other 
 than the insistence of Paul of Tarsus, that 
 men should sit in the church with uncovered 
 head as the surest means of severing their 
 connection with the synagogue. Says Paul : 
 
 " Every man praying or prophesying, having his 
 head covered, dishonoreth his head. For a man in- 
 deed ought not to cover his head." u u 
 
 10 Berachoth 54, a. 
 
 u I Cor. 2 : 4, 7. 
 
 12 For an exhaustive treatise of this custon in all 
 its various aspects we refer to Fluegel's " Gedanken 
 ueber Religioese Braeuche und Anschauungen." 
 
5<d The Worshipper and 
 
 In a number of Jewish congregations the 
 head covering is removed during worship 
 on the ground that occidental residence and 
 oriental habits are incompatible. This is 
 no new departure. Israel Abrahams tells, 
 that on the Feast of Rejoicing Over the Law 
 boys in the 15th century ascended the bema 
 bare-headed during the reading of the Pen- 
 tateuchal section. 13 Even adults were known 
 to have prayed bare-headed in France. 14 
 
 A point noteworthy in this connection is, 
 that as the head is to be kept covered the 
 hands are to be kept uncovered. Gloves 
 must therefore be removed during devotion. 
 This custom is based on the synonymous use 
 of praying with the Biblical phrase " spread- 
 ing forth the hands." 
 
 During the early morning prayers on 
 week days, but not on Sabbaths and holi- 
 days, in the Jew's private as well as public 
 devotions, males over thirteen years of age 
 
 "Abrahams: "Jewish Life in the Middle Ages," 
 P- 32. 
 14 Geiger : Juedische Zeitschrift, III, 142. 
 
The Week Day Service 51 
 
 wear Tefillin (phylacteries), on the left arm 
 and head. The Tefillin are two square 
 boxes of hard parchment, each of which is 
 called a " Bayith," receptacle, varying in 
 size from half of a cubic inch to two and 
 three cubic inches. Each receptacle rests on 
 a base with a protruding loop, through 
 which a leather strap is drawn. The two 
 ends of the strap are tied together so that 
 the knot formed by the strap of the phylac- 
 tery for the head has the shape of the 
 Hebrew letter " daleth " n and the knot of 
 the phylactery of the arm has the shape of 
 the Hebrew letter " yad " *. On the phylac- 
 tery of the arm we see no letter impressed, 
 while on two sides of the exterior of the 
 phylactery of the head we see the letter 
 " shin " w embossed. This " shin," to- 
 gether with the " daleth " and " yad," just 
 referred to, constitute the word HP (" shad- 
 dai") " Almighty." The interior of the 
 phylactery for the head is divided into four 
 compartments. Into each one of these is 
 put a piece of parchment containing one of 
 
52 The Worshipper and 
 
 the four sections of the Pentateuch, inter- 
 preted as commanding the wearing of the 
 phylacteries. The parchment put into the 
 first compartment, starting with the right 
 side as worn on the head, contains the fol- 
 lowing : 
 
 " And the Lord spoke unto Moses saying, Sanctify 
 unto me all the first born, whatsoever openeth the 
 womb among the children of Israel, both of man and 
 of beast: it is mine. 
 
 And Moses said unto the people, Remember this 
 day in which ye came out from Egypt, out of the 
 house of bondage ; for by strength of hand the Lord 
 brought you out from this place ; there shall no 
 leavened bread be eaten. 
 
 This day came ye out in the month of Abib. 
 
 And it shall be when the Lord shall bring thee into 
 the land of the Canaanites, and the Hittites, and the 
 Amorites, and the Hivites, and the Jebusites, which 
 he sware unto thy fathers to give thee, a land flow- 
 ing with milk and honey, that thou shalt keep this 
 service in this month. 
 
 Seven days thou shalt eat unleavened bread, and in 
 the seventh day shall be a feast to the Lord. 
 
 Unleavened bread shall be eaten seven days, and 
 there shall no leavened bread be seen with thee, 
 neither shall there be leaven seen with thee in all thy 
 quarters. 
 
 And thou shalt shew thy son in that day, saying, 
 This is done because of that which the Lord did unto 
 me when I came forth out of Egypt. 
 
The Week Day Service 53 
 
 And it shall be for a sign unto thee upon thine 
 hand, and for a memorial between thine eyes, that the 
 Lord's law may be in thy mouth; for with a strong 
 hand hath the Lord brought thee out of Egypt. 
 
 Thou shalt therefore keep this ordinance in his 
 season from year to year." 13 
 
 The second compartment contains these 
 passages : 
 
 "And it shall be when the Lord shall bring thee 
 into the land of the Canaanites, as he sware unto 
 thee and unto thy fathers and shall give it thee. 
 
 That thou shalt set apart unto the Lord all that 
 openeth the matrix and every firstling that cometh 
 of a beast which thou hast; the male shall be the 
 Lord's. 
 
 And every firstling of an ass thou shalt redeem 
 with a lamb ; and if thou wilt not redeem it then thou 
 shalt break his neck; and all the first born of man 
 among thy children shalt thou redeem. 
 
 And it shall be when thy son asketh thee in time to 
 come saying, What is this? that thou shalt say unto 
 him, By strength of hand the Lord brought us out 
 from Egypt, from the house of bondage ; 
 
 And it came to pass when Pharaoh would hardly 
 let us go, that the Lord slew all the first born in the 
 land of Egypt, both the first born of man and the 
 first born of beasts ; therefore I sacrifice to the Lord 
 all that openeth the matrix being males ; but all 
 the first born of my children I redeem. 
 
 And it shall be for a token upon thine hand and 
 for frontlets between thine eyes; for by strength of 
 hand the Lord brought us forth out of Egypt." 18 
 
 15 Ex. 13: 1-10. "Ex. 13: 11-16. 
 
54 The Worshipper and 
 
 In the third compartment are the words : 
 
 " Hear, O Israel, the Lord, our God, is one Lord. 
 
 And thou shalt love the Lord, thy God, with all 
 thine heart, and with all thy soul, and with all thy 
 might. 
 
 And these words which I command thee this day 
 shall be in thine heart ; 
 
 And thou shalt teach them diligently unto thy chil- 
 dren, and shalt talk of them when thou sittest in 
 thine house, and when thou walkest by the way, and 
 when thou liest down, and when thou risest up. 
 
 And thou shalt bind them for a sign upon thine 
 hand, and they shall be as frontlets between thine 
 eyes. 
 
 And thou shalt write them upon the posts of thy 
 house and on thy gates." M 
 
 The parchment in the fourth compart- 
 ment reads : 
 
 " And it shall come to pass if ye shall harken dili- 
 gently unto my commandments, which I command 
 you this day, to love the Lord, your God, and to serve 
 Him with all your heart and with all your soul, 
 
 That I will give you the rain of your land in his 
 due season ; the first rain and the latter rain, that 
 thou mayest gather in thy corn, and thy wine, and 
 thine oil. 
 
 And I will send grass in thy fields for thy cattle, 
 that thou mayest eat and be full. 
 
 Take heed to yourselves that your heart be not 
 deceived and ye turn aside and serve other gods, 
 and worship them; 
 
 17 Deut. 6 : 4"9- 
 
The Week Day Service 55 
 
 And then the Lord's wrath be kindled against you, 
 and He shut up the heaven that there be no rain, and 
 that the land yield not her fruit; and lest ye perish 
 quickly from off the good land which the Lord giveth 
 you. 
 
 Therefore shall ye lay up these, my words, in your 
 heart and in your soul, and bind them for a sign 
 upon your hand, that they may be as frontlets 
 between your eyes. 
 
 And ye shall teach them, your children, speaking 
 of them when thou sittest in thine house, and when 
 thou walkest by the way, when thou liest down and 
 when thou risest up. 
 
 And thou shalt write them upon the door-posts of 
 thine house and upon thy gates." 18 
 
 The interior of the phylactery for the hand 
 consists of only one compartment, into 
 which is put a parchment containing the 
 above four sections written continuously. 
 The materials used in the making of the 
 phylacteries must be of the skin of clean 
 animals and the sections indicated must be 
 written according to the rules governing 
 the writing of the scrolls. The Talmudists 
 trace every feature of the phylacteries, cer- 
 tainly without foundation, as far back as 
 Moses, as they do almost every other cere- 
 
 18 Deut. 11 : 13-20. 
 
56 The Worshipper and 
 
 monial institution known to them. Although 
 the straps of the phylacteries are usually of 
 black leather, the use of black leather could 
 not have been universal, as one Rabbi 19 is 
 said to have fastened his phylacteries with 
 purple ribbons. The Biblical passage, taken 
 as the legal basis of the phylacteries, is the 
 repeated Pentateuchal command, " and thou 
 shalt bind them for a sign upon thy hand, 
 and they shall be as frontlets between thine 
 eyes." This Biblical command is, in all prob- 
 ability, not to be taken literally, but figura- 
 tively. It, very likely, means to cherish and 
 remember the words of the Lord. 
 
 In putting the phylacteries on the body 
 the phylactery of the arm is taken first. 
 The box is fixed firmly on the naked left 
 arm, upon the biceps muscle, above the elbow, 
 and while this is done the worshipper recites 
 the benediction : 
 
 " Praised be the Lord, our God, King of the 
 Universe, Who has sanctified us with His command- 
 ments and commanded us to lay the phylacteries." 
 
 lp Menachoth 34-36. 
 
The Week Day Service 57 
 
 Then the strap is wound seven times about 
 the arm below the elbow. Thereupon the 
 phylactery for the head is put on with the 
 box placed in the middle of the forehead be- 
 low the hair and the two straps are arranged 
 to hang over the shoulders, one on each side. 
 While putting on this phylactery this bene- 
 diction is recited : 
 
 " Praised be the Lord, our God, King of the 
 Universe, Who has sanctified us with His command- 
 ments and enjoined upon us the commandment of 
 the phylactery." 
 
 Returning to the phylactery of the hand, 
 its strap is wound three times about the mid- 
 dle ringer and then around the whole hand. 
 While this is done the following words are 
 recited : 
 
 " I betroth thee unto me forever ; I betroth thee 
 unto me in righteousness, in judgment, in kindness 
 and in mercy. I betroth thee unto me in faithfulness 
 and thou shalt know the Lord." 20 
 
 The worshipper now petitions God to con- 
 sider the performance of the commandment 
 regarding the phylacteries, as though all six 
 
 20 Hosea 2 : 21. 22. 
 
58 The Worshipper and 
 
 hundred and thirteen commandments had 
 been faithfully executed. Here follows the 
 devotion. 
 
 When the devotion is ended the phylac- 
 teries are usually removed, that of the head 
 being taken first. In putting them aside the 
 straps are twisted around the base of the 
 phylacteries. The phylacteries, when not in 
 use, are kept as a rule in a bag of velvet or 
 silk, beautifully embroidered with the shield 
 of David, or otherwise ornamented. While 
 to-day phylacteries are worn by most Jews, 
 only during their morning devotion, some 
 people formerly wore them all day. There 
 are some persons who lay two kinds of phy- 
 lacteries; those of Rashi, a teacher of the 
 1 2th century, in whose phylacteries the Bib- 
 lical sections of the parchment are written in 
 the order stated above, and those of Rashi's 
 grandson, Rabbi Jacob, known as Rabbenu 
 Tarn, who held that the inverse of the order 
 given by Rashi, should be the order of the 
 Biblical sections on the parchments. The 
 Karaites, a sect established in the eighth 
 
The Week Day Service 59 
 
 century by Anan Ben David denying the 
 authority of Rabbinical tradition and adher- 
 ing only to the Bible, do not lay phylacteries. 
 Among many Jews of to-day they have also 
 fallen into disuse. 
 
 The term " Tefillin " reminds one of " te- 
 fillah," prayer, and hence denotes things 
 used during prayer. Originally it may have 
 meant ornament. It is a substitute for the 
 Biblical (totafah) " frontlet." Its English 
 equivalent, phylacteries, is derived from the 
 Greek <puXaxrrjpta not because they serve, like 
 the <puXaxTypia, as amulets, but because the 
 tefillin resemble the phylacteria in external 
 appearance. Placed on arm and head they 
 are to serve as reminders to cherish with the 
 heart and to contemplate with the mind the 
 law of God. 
 
 During the morning service every male 
 adult wears also a (talith) praying scarf. 
 The reader wears the talith on all occasions. 
 In some congregations mourners wear it 
 during the benediction in which they extol 
 God's wisdom and greatness. On the Fast 
 
60 The Worshipper and 
 
 of Ab in commemoration of the destruction 
 of Jerusalem, the talith is put on before the 
 afternoon service in place of being put on 
 at the beginning of the morning service. 
 Among the Portuguese Jews even boys wear 
 a talith. Some people have two praying 
 scarfs, one for week days and another of bet- 
 ter material for Sabbaths and holidays. It 
 usually constitutes one of the remembrances 
 given a boy on the occasion of his thirteenth 
 birthday, the time of his religious majority. 
 The talith is a rectangular piece of linen, 
 wool, or silk cloth. Some teachers objected 
 to the linen praying scarf. The talith 
 usually has blue or black stripes near its cor- 
 ners running all the way across the material 
 and is decorated with a crown (atarah), con- 
 sisting of a silk ribbon or a strip of either 
 silver or gold passementerie, running along 
 the exterior upper part, so that when put on 
 the " crown " fits around the neck. If the 
 crown is of silver or gold it must be the pure 
 metal and should be marked so. On each of 
 the four corners of the talith are fringes — 
 
Large Talith 
 
 Fringe for Talith 
 
 Atarah — Silver Collar for Talith 
 
The Week Day Service 6i 
 
 linen fringes for the linen talith, silk fringes 
 for the silk talith, and woolen fringes for the 
 woolen talith. Silk, wool and linen dare not 
 be mixed, the mixture of various materials 
 being forbidden by Biblical law. 21 Should 
 they be mixed the praying shawl is unfit for 
 ritualistic use. These fringes are attached in 
 obedience to the following Biblical injunc- 
 tion: 
 
 " Speak unto the children of Israel and bid them 
 that they make them fringes in the borders of their 
 garments, throughout their generations, and that they 
 put upon the fringe of their borders a cord of blue; 
 and it shall be unto you for a fringe that you may 
 look upon it and remember all the commandments of 
 the Lord and do them; and that ye seek not after 
 your own heart and your own eyes after which ye go 
 astray." 22 
 
 Another passage supposed to enjoin the 
 use of the talith is : 
 
 " Thou shalt make for thyself fringes upon the 
 four corners of your garments with which thou cov- 
 erest thyself." 23 
 
 21 Lev. 19: 19; Deut. 22: 11. 
 
 22 Numb. 15: 38, 39- 
 
 23 Deut. 22 : 12. 
 
62 The Worshipper and 
 
 In view of the fact that the exact shade of 
 the prescribed purple cord in the fringe can- 
 not be procured, white is used exclusively. 
 Already in Talmudic times, about the fifth 
 century of the Christian era, white was sub- 
 stituted for the purple cord, owing to the 
 difficulties of procuring the proper shade of 
 purple. The material for the fringes must 
 be manufactured for their express purpose. 
 If of wool, they must be of wool carefully 
 shorn, and not plucked from the sheep. The 
 fringes must be spun by Jews. They may be 
 spun by non-Jews, only provided a Jew 
 supervises the work. These fringes are put 
 in a hole about an inch from the edge of the 
 talith. The manner of their attachment is 
 the following: Four threads, one of which 
 is longer than the others, are passed through 
 the hole; the two parts of the threads are 
 bound together by the longer thread in a 
 double knot; then the longer part of the 
 longer thread is wound seven times about the 
 seven halves of the four threads ; then follow 
 eight windings, then eleven, and then thir- 
 
The Week Day Service 63 
 
 teen windings, and after each set of wind- 
 ings two knots are made. According to the 
 Kabbalah, these knots and windings have a 
 secret meaning. The windings, thirty-nine 
 in all, correspond to the numerical value of 
 the letters constituting the two words ina 
 mrv " The Lord is One," since each letter of 
 the Hebrew alphabet has numerical signifi- 
 cance. 
 
 The talith is worn either carefully folded 
 over the shoulders, open and hanging over 
 the back, or often over the head. When put 
 on the worshipper recites : 
 
 " Praised be the Lord, our God, King of the 
 Universe, Who has sanctified us with His command- 
 ments, and commanded us to encircle ourselves with 
 fringes." 
 
 The merit attached to wearing the fringes 
 is considered very great, as great as that of 
 laying the phylacteries. The talith, when 
 folded, is usually stored away in a beautiful 
 bag made for the purpose. The bag is of 
 either silk or velvet and elaborately deco- 
 rated. 
 
64 The Worshipper and 
 
 In distinction to the talith " gadol," the 
 large praying scarf, used during public de- 
 votions, there is the smaller praying scarf 
 with fringes, used by all males, young boys 
 included. It is known also by the name of 
 " arba kanfoth," the four cornered garment. 
 It consists of any piece of cloth with an 
 aperture in the center large enough to allow 
 the head to pass through, so that half of it 
 falls over and rests on the back, while the 
 other half falls over and rests on the chest. 
 It is usually worn below the outer garments 
 and is put on in the morning, immediately 
 after washing. When put on, this benedic- 
 tion is recited : 
 
 " Praised be the Lord, our God, King of the 
 Universe, Who has sanctified us with His command- 
 ments and enjoined upon us the command with re- 
 gard to the fringes." 
 
 The " arba kanfoth " is not removed again 
 until the wearer retires for the night. The 
 small praying scarf undoubtedly originated 
 at the time of persecution, when Jews were 
 
Small Talith 
 
The Week Day Service 65 
 
 obliged to practice their ceremonies secretly. 
 Like the phylacteries the praying scarf has 
 fallen into disuse among some Jews. 
 
CHAPTER III 
 The Sabbath Service 
 From institutions characteristic of the 
 week-day services let us proceed to those 
 marking the Sabbath. The Jewish Sab- 
 bath and holy days do not begin with mid- 
 night, but with sundown of the day preced- 
 ing, and end with the following sundown. 
 This custom is based on the oft-recurring 
 phrase in the Biblical creation story, " It 
 was evening, and it was morning " (the 
 evening always preceding the morning in 
 the mention of the day). In many syna- 
 gogues the Sabbath is not welcomed in any 
 other way than by special hymns and songs. 
 However, into a great number of syna- 
 gogues a ceremony called the " Kiddush," 
 a feature of the Sabbath sanctification in the 
 Jewish home, has found its way. The " Kid- 
 dush " consists of the lifting up of a cup of 
 wine by the precentor at the close of the 
 
68 The Sabbath Service 
 
 evening devotion. In doing this the pre- 
 centor praises God the Creator of the Uni- 
 verse (Who is reported to have rested on 
 the seventh day), for the creation of the fruit 
 of the vine and for the institution of the Sab- 
 bath. The " Kiddush " runs as follows : 
 
 " And it was evening and it was morning the sixth 
 day. 
 
 And the heavens and earth were finished and all 
 their hosts. And on the seventh day God had fin- 
 ished His work which He had made, and He rested 
 on the seventh day from all His work which He had 
 made. And God blessed the seventh day and hal- 
 lowed it, because He rested thereon from all His 
 work which God had created and made. Blessed be 
 the Lord, our God, King of the Universe, Who cre- 
 ates the fruit of the vine. 
 
 " Blessed be the Lord, our God, King of the 
 Universe, Who has sanctified us by His command- 
 ments, and has taken pleasure in us, and in love and 
 favor has given us His holy Sabbath as an inherit- 
 ance, a memorial of the creation, that day being also 
 the first of the holy convocations in remembrance of 
 the departure from Egypt, for Thou hast chosen us, 
 and sanctified us above all nations and in love and 
 favor hast given us Thy holy Sabbath as an inherit- 
 ance. Blessed be the Lord, Who hallows the 
 Sabbath." 
 
 Having concluded his benedictions the 
 precentor does not drink from the cup, but 
 
The Sabbath Service 69 
 
 places the cup upon the reading desk to be 
 handed around among the boys attending 
 the services. The sanctification of the day 
 with wine takes place, on the eve of all 
 sacred days except on fast days, in congre- 
 gations where the sanctification (Kiddush) 
 has become a fixed institution. Although 
 according to the Talmud * the " Kiddush " 
 belonged to the evening meal in the home, 
 mi»D Dipm *6x wwp pa the institution found 
 its way into the public devotion of the syna- 
 gogue. According to the teachers of the 
 third century the synagogue was the lodging 
 place for strangers. For this purpose sepa- 
 rate apartments were fitted up. In order to 
 sanctify the day with the proper joy, " for 
 it is the wine which rejoiceth the heart of 
 man," the Kiddush was instituted at the 
 close of the evening service, more especially 
 since wine was no doubt not served at the 
 free meals with which strangers were sup- 
 plied. Although the House of Worship is 
 
 1 Pesachim 101, a. 
 
yo The Sabbath Service 
 
 no longer devoted to giving strangers lodg- 
 ing, the Kiddush has nevertheless been re- 
 tained in many synagogues. 
 
 As the Sabbath is welcomed with a special 
 institution in the synagogue, so it is con- 
 cluded after sunset on Saturday upon the 
 appearance of three stars in the horizon. 
 This concluding institution bears the name 
 " Habdalah," separation, distinction. The 
 " Habdalah " has been preserved in all syna- 
 gogues, the members of which believe in 
 strict adherence to the Sabbath law as laid 
 down by the Rabbis. It is the signal to the 
 worshipper that he may again attend to work 
 as indicated in the Rabbinical maxim, 
 hmw cmp i^an nwsp di*6 6 tidn 
 
 " Man is forbidden to attend to his needs until he 
 has conformed to the ' Habdalah.' " 2 
 
 Originally the " Habdalah " consisted of 
 the interpolation of a special benediction in 
 the body of the evening service, but later 
 its present form was added. 
 
 2 Sabbath 150, a. 
 
The Sabbath Service 71 
 
 The " Habdalah " is conducted as fol- 
 lows : Wine is poured into a goblet until it 
 overflows into the saucer beneath. The 
 goblet is then lifted up by the precentor with 
 his right hand. At the same time he holds 
 in his left hand a box containing sweet smell- 
 ing spices, while the sexton or some young 
 boy in attendance at the services holds a 
 burning taper. The reader begins the cere- 
 mony by intoning the words : 
 
 " Behold, God is my salvation. I will trust and 
 not be afraid, for the Lord, Yah, is my strength and 
 my song. He is also become my salvation, and ye 
 shall draw water with joy from the fountains of 
 salvation. Salvation is with the Lord. May Thy 
 blessing be on Thy people. Selah. The Lord of 
 Hosts is with us. The God of Jacob is our refuge. 
 Selah. The Jews were once favored with delight 
 and joy, gladness and honor. Thus may it also 
 be with us. I will take the cup of salvation and 
 call upon the name of the Lord." 
 
 Hereupon follows the benediction over 
 the goblet of wine : 
 
 " Blessed be the Lord, our God, King of the 
 Universe, Creator of the fruit of the vine." 
 
 Putting down again the goblet the pre- 
 centor recites the benediction over the spices. 
 It reads : 
 
J2 The Sabbath Service 
 
 " Blessed be the Lord, our God, King of the 
 Universe, Who creates diverse species of spices." 
 
 Opening the box and inhaling some of the 
 
 fragrance the precentor proceeds to the 
 
 blessing over the light. He holds his hands 
 
 over the burning taper and says : 
 
 " Blessed be the Lord, our God, King of the 
 Universe, Who creates the light of the fire." 
 
 Taking the burning taper from him who 
 
 has held it, the precentor extinguishes it with 
 
 the wine, which is in the saucer, and while 
 
 doing so says : 
 
 " Blessed be the Lord, our God, King of the 
 Universe, Who has made a distinction between things 
 sacred and profane, between light and darkness, be- 
 tween Israel and other nations, between the seventh 
 day and the six days of labor. Blessed be the 
 Lord, Who has made distinction between things 
 sacred and profane." 
 
 The various elements of the Habdalah are 
 
 not without their symbolical significance. 
 
 The principal meal of the day was taken 
 
 after sundown. Light and burning incense 
 
 marked its special character. These could 
 
 not be procured on the Sabbath, on which 
 
 the use of fire was prohibited in the words : 
 
The Sabbath Service 73 
 
 " Ye shall not kindle a fire in your dwell- 
 ings," 3 and therefore had to be enjoyed upon 
 the conclusion of the Sabbath. To-day the 
 spice, the substitute for the incense, is ac- 
 cording to some teachers made to stand for 
 the pleasure which the Sabbath brings, while 
 the light is to remind one of God's creation 
 on the first day, to which the approaching 
 day of the week corresponds. The overflow- 
 ing of the cup with wine is symbolical of the 
 dispensation of God's unbounded grace for 
 which the Jew hopes. The placing of the 
 hands over the light by the precentor, when 
 he reaches the words " Between light and 
 darkness," is simply to illustrate the words 
 by showing the light inside of the hands and 
 the shadow outside of them. 
 
 The Habdalah is also celebrated at the 
 conclusion of holidays, but with this differ- 
 ence, that the blessing of God as Creator of 
 the light is omitted, since on holidays, ex- 
 cepting the Day of Atonement, fire could be 
 
 3 Ex. 35 : 3. 
 
74 The Sabbath Service 
 
 handled. On the night of the Day of Atone- 
 ment the blessing over the spices is omitted 
 from the Habdalah, unless the Day of 
 Atonement happens to occur on a Sabbath, 
 in which case all four blessings are recited. 
 The Habdalah undergoes a change also if 
 the Sabbath is followed by the ninth day of 
 Ab, a fast day in commemoration of the de- 
 struction of Jerusalem. In this event only 
 the blessing over the light is pronounced on 
 Saturday night, that of the spices is omitted, 
 and the remaining two blessings are recited 
 Sunday after the fast. 
 
 The goblets used, both in the sanctifica- 
 tion and the conclusion of the Sabbath, are 
 of different material and of various designs. 
 The more costly one is always used for the 
 sanctification. The goblets are in the shape 
 of either cups or tumblers. If the goblet is 
 of silver, it is as a rule engraved with 
 Hebrew characters. 
 
 The spice boxes used at the conclusion of 
 the Sabbath also differ both in material and 
 design. A popular box is one made of cedar 
 
The Sabbath Service 75 
 
 wood said to be imported from the Lebanon. 
 Boxes of this kind are usually inscribed with 
 the Hebrew for " Jerusalem." If the box 
 consists of silver it is usually in the form of 
 a tower with a silver flag flying on the top. 
 Spice boxes range in size from three to 
 twelve inches. The collection of Jewish 
 ceremonial objects at the Smithsonian Insti- 
 tution at the United States National Mu- 
 seum in Washington contains a spice bottle 
 made of china with its neck in oxidized 
 silver. The taper used is always of pure 
 wax. It consists either of one piece or 
 three pieces twisted together. It is used 
 either with or without a candlestick, but 
 mostly without one. It must be kindled by 
 none but the observing Jew, who is forbid- 
 den to touch fire on the Sabbath. In addi- 
 tion to these two institutions there are no 
 others marking the services on the Sabbath 
 in the synagogue. We shall now treat the 
 institutions marking the public services on 
 holy days and festive seasons. 
 
CHAPTER IV 
 
 Passover, Pentecost and the Fasts. 
 
 The ceremonial institutions marking the 
 observance of Jewish holidays in the syna- 
 gogue proper constitute the subject matter 
 of this and the next chapter. The occasion 
 engaging our attention first is " Pesach," 
 Passover, as it is the first festival celebrated 
 in the order of the Jewish calendar months. 
 Before proceeding to a description of its 
 peculiar public observances, a word on the 
 Jewish religious calendar is not only in or- 
 der, but also necessary. I call the calendar 
 religious, because in matters non-religious, 
 or secular, that mode of reckoning obtains 
 among Jews which their non-Jewish neigh- 
 bors follow. 
 
 The Jewish calendar is the lunar calendar. 
 Every month consists of either 29 or 30 
 days, and is regulated by the revolution of 
 the moon around the earth. New moon al- 
 ways indicates the beginning of the new 
 
78 Passover, Pentecost 
 
 month. The ordinary year consists of twelve 
 lunar months, making 353, 354, or 355 
 days in all. Noting from this difference be- 
 tween the lunar year and the solar year of 
 365 days, that in a very short time holidays 
 would be shifted very far from their ap- 
 pointed season, the question arises, in what 
 way is this difficulty offset ? Seven times in 
 every cycle of 19 years, as in the Metonic 
 calendar, provision is made for a leap year, 
 by the addition of a thirteenth month. The 
 leap years are the third, sixth, eighth, elev- 
 enth, fourteenth, seventeenth and nine- 
 teenth of every cycle of nineteen years. The 
 names of the months, which are of Baby- 
 lonian origin, a fact to which the Talmud 
 testifies, are Nisan, Iyar, Sivan, Tammuz, 
 Ab, Ellnl, Tishri, Heshvan, Kislev, Tebeth, 
 Shebat, Adar, while the name of the thir- 
 teenth month in case of leap year is Adar 
 Sheni, second Adar. The first month, Ni- 
 san, occurs in spring and begins in either 
 March or April. Nisan is made the first 
 month because in this month the exode from 
 
And the Fasts 79 
 
 Egypt, marking the beginning of Israel's 
 national life, took place. The Jewish calen- 
 dar is so arranged that the first day of the 
 seventh month, Tishri, cannot fall on Sun- 
 day, Wednesday or Friday (in order to 
 prevent the Day of Atonement from occur- 
 ring on Friday or Sunday, because the prep- 
 aration of food is forbidden on the Sab- 
 bath), and to prevent the last day of the 
 Feast of Booths from happening on Satur- 
 day. Whenever the beginning of Tishri 
 threatens to fall on Sunday, Wednesday or 
 Friday a day is added to the passing year 
 and taken from the immediately following 
 one. 
 
 In the earliest times great difficulty at- 
 tached to the observance of holidays on the 
 same day by all Jews, but the difficulty was 
 easily met. The new moon had to be pro- 
 claimed by the Synhedrin. As soon as two 
 witnesses testified before this august body 
 to the appearance of the new moon and their 
 testimony was found to be based on fact, the 
 people living in Palestine, Syria and Baby- 
 
80 Passover, Pentecost 
 
 Ionia were notified of the new moon, either 
 by messengers or fire signals given on top 
 of hills. If no witnesses were found to tes- 
 tify, the day, on which the new moon was 
 expected, was added to the preceding month. 
 The celebration of festivals depended alto- 
 gether upon the proclamation of the new 
 moon by the Synhedrin. There were, how- 
 ever, communities, whom word could not 
 reach in time for the observance of the 
 month's beginning, which was celebrated as 
 a half holiday. In order to effect simultane- 
 ity of observance among all Jews, those liv- 
 ing too far from the seat of the Synhedrin 
 to be informed in time, celebrated not only 
 two days as the beginning of the month, 
 namely, the last day of the passing month 
 and the first day of the coming month, but 
 also two days of the festive seasons, on 
 which, according to Scriptures, a holy con- 
 vocation was ordered. Rosh Hashanah 
 (the first day of the 7th month, the day of 
 Memorial) was observed even by Palestin- 
 ean Jews for two days, while the Day of 
 
And the Fasts 8i 
 
 Atonement was observed everywhere for 
 only one day, owing to the strain which 
 fasting produced on the human body. In 
 the great majority of congregations the cele- 
 bration of holidays for two days is still con- 
 tinued although unnecessary since the for- 
 mation of an exact calendar. Jews have 
 been in possession of a correctly computed 
 calendar since the middle of the fourth cen- 
 tury, the work of Hillel II, or Hillel the 
 younger, as he is commonly called. 
 
 In order not to neglect the observance of 
 days commanded by Jewish law every mem- 
 ber of the synagogue, as a rule, provides 
 himself with a calendar every year. The 
 Hebrew equivalent for calendar is " Luach," 
 which originally denotes " table " or " tab- 
 let." These calendars contain not only the 
 Hebrew dates and the corresponding secular 
 dates, but also indicate festivals and holy 
 seasons, and the sections read from the 
 scrolls in the synagogue on the various Sab- 
 baths of the year. 
 6 
 
82 Passover, Pentecost 
 
 But to return to (Pesach) Passover! It 
 is the holiday celebrated from the eve of the 
 15th of Nisan (either March or April) for 
 seven days among some Jews, and for eight 
 days among most of them, in commemora- 
 tion of the deliverance of ancient Israel from 
 Egyptian slavery. It is known by the name 
 " Feast of unleavened bread," because of the 
 absence of all leaven from Jewish homes 
 and the use of only the unleavened as en- 
 joined in Exodus 12: 15; 13: 7; and other 
 passages. Only the first and seventh days 
 are according to Scriptures holy convoca- 
 tions, while the rest are half holidays, al- 
 though, as indicated in the discussion of the 
 Jewish calendar, the second and the addi- 
 tional eighth days are dignified as full holi- 
 days. According to the Shulchan Aruch, the 
 work of Joseph Caro, referred to before, no 
 mourning addresses are to be delivered dur- 
 ing the whole month of Nisan, on account of 
 the joy which should mark the celebration 
 of Israel's emancipation from slavery. All 
 fasting was also interdicted, with the excep- 
 
And the Fasts 83 
 
 tion of the fast enjoined upon the first born 
 males on the day preceding Passover, in 
 commemoration of the fact, that the first 
 born Israelites were spared the 10th plague 
 which befell Egypt. If the eve of Passover 
 happens to fall on Saturday the first born 
 fasts on Thursday preceding. 
 
 Passover is more of a family feast, if the 
 number of ceremonial institutions deter- 
 mines its character. In the synagogue 
 proper there are very few special features 
 to be observed in addition to the reading of 
 psalms of thanksgiving and glorification, in- 
 corporated into the regular service or taking 
 the place of a part of it. During the fore- 
 noon, in the additional service of the first 
 day of Passover, which follows immediately 
 upon the return of the scrolls to the ark, the 
 prayer for rain recited during the entire 
 autumn and winter, beginning with the 
 " Feast of Assembly " to be spoken of later, 
 is discontinued, and the prayer for dew is 
 inserted in its place. The reading of these 
 prayers is, as may be readily seen, based 
 
84 Passover, Pentecost 
 
 altogether upon Palestinean climatic condi- 
 tions, and hardly upon conditions obtaining 
 in other countries. 
 
 A custom worthy of note, which is begun 
 immediately after the evening service on 
 the eve of the second day of Passover, and 
 continued until the Feast of Weeks, namely 
 for 50 days, is the counting of the Omer. 
 An Omer is a measure about the size of a 
 half of a gallon. It contained the first fruit 
 brought by the ancient Israelites as an of- 
 fering to the priest, when, as pilgrims, they 
 came to Jerusalem on this feast. The insti- 
 tution of counting is based on the following : 
 
 " And ye shall count unto you from the morrow, 
 after the Sabbath, from the day that ye brought the 
 sheaf of the wave offering, seven Sabbaths shall ye 
 complete; even unto the morrow, after the seventh 
 Sabbath, shall ye number fifty days." 1 
 
 The counting is preceded by a blessing, 
 
 which reads : 
 
 " Blessed be the Lord . . . Who has sanctified us 
 by His commandments, and has commanded us to 
 count the days of the Omer." 
 
 1 Lev. 23 : 15, 16. 
 
And the Fasts 85 
 
 The manner of counting is as follows : 
 " This day is the day since the Omer." 
 
 After seven days the number of weeks in 
 the Omer is also specified. The days of 
 counting are called the " Sefirah." During 
 this time Jews do not marry or give ban- 
 quets, as it is a season replete with sad 
 memories. Massacres of Jews took place 
 at this time during both the reign of the 
 Emperor Hadrian and the Crusades. The 
 33d day of the Omer, the 18th of Iyar, is, 
 however, excepted. Joyous occasions may 
 be celebrated at this time, as according to 
 tradition a plague which raged among the 
 disciples of Rabbi Akibah (135 B. C), was 
 on that day stayed. In some congregations 
 a tablet is suspended from the wall of the 
 synagogue indicating the exact day of the 
 Omer season. 
 
 Before closing the subject of Passover it 
 should be stated that on it the " Song of 
 Songs " is read, owing to the verse : " Be- 
 hold the winter is gone." 2 
 
 ■ Can. 2 : 15. 
 
86 Passover, Pentecost 
 
 Whereas this verse calls attention to the 
 passing of winter, the book of Canticles, as 
 a whole, is regarded a love song fittingly 
 commemorating and symbolizing the be- 
 trothal of Israel to God. 
 
 On the 6th day of the 3d month, called 
 Sivan, occurring either in May or June, Jews 
 celebrate a feast, which according to Deut- 
 eronomy 3 is called " Feast of Weeks," be- 
 cause occurring at the expiration of seven 
 full weeks after the second day of Passover. 
 In Lev. 23 : 16 it is identified with the 50th 
 day of the counting of the Omer. It is ac- 
 cording to Ex. 23 : 16, the Feast of the early 
 harvest gathered in Palestine, on which day 
 the offering of the first fruit had to be 
 brought to Jerusalem. This custom of 
 bringing the offering of the first fruit has 
 been replaced in many an occidental syna- 
 gogue by decorating the Jewish house of 
 worship with trees, plants, and flowers. The 
 Feast of Weeks is known also by the name 
 " Day of the Giving of the Law," because 
 
 3 Deut. 16 : 10. 
 
And the Fasts &? 
 
 of an existing tradition to the effect that the 
 revelation of God's word to Israel at Mount 
 Sinai took place on the 6th day of the 3d 
 month. Often termed the marriage anni- 
 versary of Israel to God, a great portion of 
 the modern European and American Syna- 
 gogue has selected this day as the time, on 
 which young men and women are confirmed, 
 or formally accepted as active members of 
 their faith. In addition to selected holiday 
 prayers and chants the day is not celebrated 
 by distinct ceremonies. The Biblical scroll 
 read on this festival is the book of Ruth, be- 
 cause it tells of Ruth's acceptance of the true 
 faith and the harvest of the first fruits in the 
 fields of Boaz. 
 
 In many congregations, the night preced- 
 ing the Feast of Weeks is observed in the 
 school rooms of the synagogue by a watch, 
 during which, passages from the scriptures 
 and Talmudical books are recited. This in- 
 stitution has its origin in the three days' 
 preparation which was enjoined upon an- 
 
88 Passover, Pentecost 
 
 cient Israel. 4 A similar watch is held the 
 7th night of the Fea^l of Tabernacles, to be 
 explained later. The watch in most cases 
 includes a repast. During the middle ages 
 the Feast of Weeks was the occasion, on 
 which every male child at 5 years of age 
 and at a later age, if physically weak, was in- 
 troduced to school life. He was given his 
 first lesson in Hebrew, and in the synagogue 
 was offered the opportunity of hearing the 
 ten commandments read from the scroll, 
 which constitutes a part of the day's scrip- 
 tural section. 5 
 
 On the 17th of the fourth month, Tam- 
 muz, a fast day is observed in the syna- 
 gogues conforming to Rabbinical law, in 
 commemoration of the breach made in the 
 wall of Jerusalem. Another fast is cele- 
 brated on the 9th of the fifth month, Ab, in 
 memory of the destruction of both the first 
 and second Temples. During the three 
 weeks intervening between these two fasts, 
 
 4 Ex. 19: 10-12. 
 
 5 Jewish Life in Middle Ages, p. 348. 
 
And the Fasts 89 
 
 many Jew? abstain from pleasure and the use 
 of meat in their diet. Some impose this 
 restriction upon themselves only during the 
 eight days immediately preceding the 9th of 
 Ab. The fast of Tammuz, like all other 
 fasts, except the Day of Atonement, com- 
 mences at daybreak, but the fast of Ab lasts, 
 like the Day of Atonement, for twenty-four 
 hours, from evening until evening. The 
 restrictions, which the Jew puts on himself 
 on these occasions, are endured as a mark 
 of his mourning over the downfall of the 
 holy city. These two fasts are ignored in a 
 number of synagogues, because their con- 
 stituents view the downfall of Jerusalem as 
 an opportunity given to Israel to fulfil its 
 mission, although the memory of Jerusalem 
 is cherished by all Jews. During the day 
 of these two fasts various elegies are recited. 
 On the fast of Ab, the book of Lamentations 
 is the scroll designated for reading in the 
 synagogue. 
 
 We may here mention some of the other 
 fasts, observed by a great many Jews, and 
 
90 Passover, Pentecost and Fasts 
 
 the reasons for their celebration. They are 
 the Fast of Gedaliah on the third day of the 
 seventh month, Tishri (celebrated on ac- 
 count of the murder of Gedaliah, Governor 
 of Jerusalem) ; the Fast of Tebeth, on the 
 tenth day of the tenth month, Tebeth (in 
 memory of the commencement of the siege 
 of Jerusalem) ; and the Fast of Esther, on 
 the thirteenth day of the twelfth month, 
 Adar, or in case of leap year the thirteenth 
 day of the thirteenth month, Adar Sheni 
 (in commemoration of the contemplated 
 slaughter of the Jews of Persia). 
 
CHAPTER V 
 
 The Tishri Holidays and the Half 
 Holidays 
 We now approach the study of the most 
 important days for modern Jews. They are 
 those from the first to the tenth day of the 
 seventh month, Tishri. Taken together they 
 are known as " Yamim Noraim," solemn 
 days, and " Asereth Y'me Teshubah," ten 
 days of Penitence. Their purpose is to 
 prompt the Jew to self-examination and to 
 reconciliation with God. The first of these 
 days is called " Rosh Hashanah," New 
 Year — a name the Biblical writers do not 
 know. In the Bible 1 it is termed " Yom 
 Teruah," day of blowing the alarm, and 
 " Zichron Teruah," memorial of blowing the 
 alarm. The terms " Day of Memorial " and 
 " Day of Judgment " are also applied to this 
 day. It is not our purpose here to explain 
 
 'Numb. 29: i. 
 
92 The Tishri Holidays 
 
 how the first of the seventh month instead of 
 the first day of the first month served as the 
 beginning of the New Year. Suffice it to 
 say, that the first of Tishri was in many 
 respects the commencement of the year. In 
 this month the Jubilee year began, slaves 
 were emancipated and landed property re- 
 verted to its original owner. 
 
 The most prominent feature in the pub- 
 lic devotion of the synagogue consists of the 
 blowing of the ram's horn. Long before the 
 arrival of the festival its notes are heard. 
 The whole of the preceding month (Ellul) 
 is regarded a month of preparation. " Seli- 
 choth," special prayers for forgiveness of 
 sin and the blowing of the Shofar mark the 
 preparation. This month of preparation 
 takes its character from a well-known tradi- 
 tion. It is reported, that on the first of Ellul 
 Moses ascended Mt. Sinai for the third time 
 and returned on the tenth of Tishri, with the 
 assurance of God's pardon to Israel. While 
 in Biblica 1 times the Shofar was used for all 
 sorts of announcements, like that of New 
 
And the Half Holidays 93 
 
 Moon and festivals, the year of release, the 
 call to battle, as signal of victory, and as an 
 instrument in processions, its purpose on this 
 holiday is to rouse Jews to the serious con- 
 templation of their sinfulness and their duty 
 to lead a godly life. Saadya, a teacher of the 
 tenth century, holds, that the Shofar re- 
 minds Jews of the creation, their duty to 
 God, the revelation on Mt. Sinai, the teach- 
 ings of the prophets, the destruction of the 
 Temple, the binding of Isaac as a sacrifice, 
 imminent danger, the Day of Judgment, the 
 redemption of Israel, and the resurrection. 
 
 The Shofar is made of a ram's horn flat- 
 tened -by heat. It is always crooked and is 
 finished with a mouth-piece. It is absolutely 
 devoid of all decorations. 
 
 The Shofar is blown for the first time on 
 New Year before the scrolls are returned to 
 the ark and is preceded by the following 
 benedictions : 
 
 " Blessed be the Lord, our God, King of the 
 Universe, Who has sanctified us with His command- 
 ments, and commanded us to hear the sound of the 
 Shofar. 
 
 K 
 
94 The Tishri Holidays 
 
 " Blessed be the Lord, our God, King of the 
 Universe, Who has kept us alive, sustained us and 
 caused us to enjoy this season." 
 
 There are four kinds of sounds produced 
 
 by the Shofar : 
 
 (a) Tekiah — the unbroken sound. 
 
 (b) Shebarim — the broken sound. 
 
 (c) Teruah — the wave-like sound. 
 
 (d) The long Tekiah — the prolonged un- 
 broken sound. 
 
 These four sounds are arranged in three 
 sets of blasts. 
 
 The first is Tekiah, Shebarim, Teruah; 
 sounded three times in succession. 
 
 The second is Tekiah, Shebarim, Tekiah; 
 also sounded three times in succession. 
 
 The third is Tekiah, Teruah, Tekiah; 
 sounded three times, with this exception, 
 that the last Tekiah is the prolonged Tekiah. 
 
 After every set of blasts a pause follows, 
 during which devotional reflections are re- 
 cited. The first of these sets of blasts is 
 directed to the angel Sharshia, the second to 
 the angel Tartiel, and after the third set all 
 angels are implored to help worshippers to 
 
Different Sizes of Shofar (Ram's Horn) 
 
And the Half Holidays 95 
 
 become thoroughly imbued with the mean- 
 ing of the Shofar's sounds. The doctrine 
 with regard to these angels was introduced 
 by the Kabbalists and is not Jewish. 
 
 In the Mussaf services, the service follow- 
 ing the return of the scrolls to the ark, there 
 are again three sets of blasts with prayers 
 intervening between the first and second, and 
 the second and third sets of blasts. If the 
 first day of the New Year occurs on the Sab- 
 bath the Shofar is not sounded, owing to the 
 labor it entails. The blowing then takes 
 place only on the second day. In some con- 
 gregations, where New Year is celebrated 
 for one day only, the ritual provides for the 
 blowing of the Shofar, even on Sabbath. 2 
 
 The person blowing the Shofar must per- 
 form this service standing on the bema of 
 the synagogue. The Shofar when blown is 
 held in the right hand, with the opening, 
 from which the sound issues, turned up- 
 ward. In addition to the month of Ellul 
 and New Year, the Shofar is sounded at the 
 
 2 Szold-Jastrow Ritual. 
 
96 The Tishri Holidays 
 
 close of the Day of Atonement. Among the 
 Portuguese Jews it is then sounded four 
 times, and among others but once. And 
 finally it is sounded on the seventh day of 
 the Feast of Tabernacles, at each of the 
 seven circuits made around the synagogue. 
 One word more about the Jewish New 
 Year. On New Year, as well as on the sub- 
 sequent holy day, the worshippers, in the 
 most conservative synagogues, wear their 
 burial shrouds as an incentive to sincere re- 
 pentance, for it helps to remind people of 
 their mortality and the uncertainty of life. 
 • In addition to fasting, the special confes- 
 sions of guilt, and the petitions for forgive- 
 ness, there is but one peculiar ceremonial 
 institution marking the observance of the 
 Day of Atonement. The institution referred 
 to consists of the kindling of a large wax 
 taper by every member of the congregation 
 near the bema of the synagogue or at the 
 seats of worshippers in memory of departed 
 dear ones. The taper is always large enough 
 to burn the entire twenty-four hours of the 
 
And the Half Holidays 97 
 
 fast. The reason for the kindling of the 
 taper lies in the comparison the Bible makes 
 between the soul of man, in the immortality 
 of which the Jew believes, and a lamp or 
 light. 
 
 We now proceed to the consideration of 
 the Feast of Booths occurring on the fif- 
 teenth day of the seventh month, Tishri. It 
 is observed for seven days, the first day 
 alone being a holy convocation, while the 
 remaining six days are half holidays. It is 
 instituted in memory of the dwelling of the 
 children of Israel in booths when they jour- 
 neyed through the wilderness. 3 Being a 
 harvest festival, the Feast of Booths is ob- 
 served in the synagogue by songs of praise, 
 the decoration of the synagogue with plants 
 and fruits, more especially by the use of " the 
 palm branch," " Lulab " and the " citron," 
 " Ethrog." The preparation of the palm 
 branch is based on the passage : 
 
 "And ye shall take unto you on the first day the 
 fruit of the goodly tree, branches of palm trees, and 
 
 8 Lev. 23: 43. 
 7 
 
98 The Tishri Holidays 
 
 boughs of thick leaved trees, and willows of the 
 brook, and ye shall rejoice before the Lord your God 
 seven days." 4 
 
 The palm branch is decorated at the 
 lower part with myrtle and willow branches, 
 attached to the palm branch by means of 
 leaves of the palm tree. When the palm 
 branch and citron are picked up the benedic- 
 tion recited is : 
 
 (t Blessed be the Lord, our God, King of the 
 Universe, Who has sanctified us with His command- 
 ments and commanded us the use of the palm 
 branch." 
 
 On the first day is added the benediction, 
 in which God is thanked for having spared 
 the worshipper to enjoy this season. Not 
 only the precentor but many a layman is 
 provided with a lulab and ethrog. The palm 
 branch and the citron are lifted up in full 
 view of the congregation during the rendition 
 of psalms of praise and the recitation of a 
 prayer for God's redemption, taking place 
 while a circuit is made around the synagogue. 
 On Sabbath the lulab is not taken up, as the 
 
 4 Lev. 23 : 40. 
 
1 I 'aim Branch 
 
 2 Citron Receptacle (Silver) 
 
And the Half Holidays 99 
 
 carrying of it is regarded a form of work, 
 desecrating the day. The Karaites do not 
 give the lulab a place in the synagogal service, 
 but believe that it is to be used in the building 
 of the " Succah," Booth. 
 
 In some synagogues a booth is erected, 
 similar to that met in the Jewish home. We 
 shall not speak of the booth in this connec- 
 tion, as its discussion has its proper place 
 among the ceremonial institutions, charac- 
 terizing the Jewish home, to be taken up 
 later. 
 
 The last day of the Feast of Booths is 
 called " Hoshana Rabba," because on this 
 day numerous petitions for the salvation of 
 Israel are recited. During the intoning of 
 these petitions, the worshippers make seven 
 circuits around the auditorium of the syna- 
 gogue. Among Portuguese Jews the Sho- 
 far is sounded on this day, as if to give 
 those, who have not become thoroughly 
 reconciled with God on the Atonement Day, 
 a last opportunity of repentance before the 
 final judgment of God is sealed. It is on 
 
ioo The Tishri Holidays 
 
 the eve of this festival that a watch takes 
 place, similar to the one held on the eve of 
 the Feast of Weeks. 
 
 On " Shemini Atzereth," the Feast of As- 
 sembly, celebrated on the 22d day of the 
 seventh month, Tishri, no special ceremo- 
 nial institution, except the reading of the 
 scroll of Ecclesiastes, marks the public ser- 
 vice. The day following, however, the 23d 
 day of the seventh month, known as " Sim- 
 chath Torah," " Feast of Rejoicing Over the 
 Law," is characterized by an elaborate insti- 
 tution. The feast is post-Biblical in origin 
 and was not a fixed institution until the an- 
 nual cycle of Pentateuchal reading from the 
 scrolls was firmly established. As has been 
 mentioned in the first chapter, the last sec- 
 tion of Deuteronomy is read on this day 
 from one scroll and the first section of Gen- 
 esis from another. The privileges of recit- 
 ing the customary benedictions over the 
 last sub-section, read from the first scroll, 
 and over the first sub-section, read from the 
 second, are prized as precious privileges 
 
And the Half Holidays ioi 
 
 and hence eagerly sought. The two per- 
 sons who procure these privileges, often at 
 the expense of rich offerings to the congre- 
 gational treasury, are respectively titled 
 " Chasan Torah," Bridegroom of the Law, 
 and " Chasan Bereshith," Bridegroom of 
 Genesis. In many congregations, where 
 this day is still observed, these two Bride- 
 grooms often tender their fellow worship- 
 pers a repast. On the Day of Rejoicing 
 Over the Law special inducements are held 
 out to the younger members of the congre- 
 gation to participate actively in the public 
 service. Carrying flags with burning tapers, 
 young boys will, on the eve of the day, join 
 the procession in which all the scrolls owned 
 by the congregation are carried around the 
 auditorium of the synagogue. As the proces- 
 sion moves through the auditorium women 
 throw nuts and raisins from the galleries on 
 the men and boys marching below. While 
 the scrolls are out of the ark a burning taper 
 is usually put into it. In some communities 
 it is customary to call even young boys, who 
 
102 The Tishri Holidays 
 
 have not yet attained the age of religious 
 majority, to the bema to recite the benedic- 
 tions over a sub-section of the Pentateuchal 
 festive portion. 
 
 Beginning with the 25th day of the ninth 
 month, Kislev, Jews celebrate for eight 
 days " Chanukkah," Feast of Dedication, in 
 commemoration of the defeat of Antiochus 
 Epiphanes and the re-dedication of the 
 Temple at Jerusalem by Judas Maccabeus 
 ( 164 B. C. ) • It is called also " Feast of the 
 Asmoneans." It is celebrated by kindling 
 on every evening of the feast, beginning 
 with the eve of the first day, wax tapers or 
 lamps. On the eve of the first day one 
 light is kindled. The number of lights 
 steadily increases until the eighth day is 
 reached, the number always corresponding 
 to the ordinal number of the day celebrated. 
 A separate taper is used for the kindling of 
 the lights and bears the name " Shammash," 
 servant. In the Talmud there is a discus- 
 sion as to whether the number of lights 
 should increase or decrease from day to day. 
 
And the Half Holidays 103 
 
 Hillel believes in the increase and Sham- 
 mai in the decrease. For the kindling of 
 such tapers every congregation possesses a 
 candelabrum made either of burnished brass 
 or silver. The ceremony of kindling lights is 
 based on a tradition, which tells that when 
 the Temple was cleansed by Judas Macca- 
 beus of all debris, he found a cruse of oil, 
 hermetically closed with the high priest's 
 seal, the size of which indicated that there 
 would be sufficient oil in it to last merely for 
 a day, whereas it miraculously lasted for 
 eight days. On lighting the Chanukkah 
 lights the following benedictions are recited : 
 
 " Praised be the Lord, our God, King of the 
 Universe, Who has sanctified us with His command- 
 ments and has commanded us to kindle the lights of 
 Chanukkah." 
 
 " Praised be the Lord, our God, King of the 
 Universe, Who wrought miracles for our fathers in 
 days of old at this season." 
 
 On the first night a third benediction, 
 
 consisting of thanks to God for having 
 
 spared the worshipper in health and life, is 
 
 added. 
 
104 The Tishri Holidays 
 
 After the lighting of the tapers or lamps, 
 a hymn of praise is sung, dwelling upon the 
 frequent intercession of God's help in the 
 time of Israel's early oppression. 
 
 Purim, rendered according to Biblical 
 etymology " Feast of Lots," and celebrated 
 on the 14th day of the twelfth month, Adar, 
 and in case of leap year on the 14th day of 
 the thirteenth month, has its public service 
 in the synagogue marked by the reading of 
 the book of Esther both on the eve and 
 morning of the holiday. 
 
 The book of Esther is not read on this 
 occasion from an ordinary text of the Old 
 Testament, but from a parchment scroll, 
 which is called " Megillah," the scroll. 
 
 The Megillah must be carefully written 
 on the skin of a clean animal, by a Jewish 
 Scribe, with good ink, and not printed, al- 
 though printed copies are in existence and 
 are used by members of the congregation, 
 while following the reading of the precen- 
 tor, who invariably has before him a parch- 
 ment scroll. The names of the Sons of 
 
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 V '■' i' j v " 
 
 K J - 
 
 :| £.S*i-| 
 
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 s '■ £ r ! [ v p S-' 
 
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 Jf'r. 
 
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 P r £ 1 F r ? ft | F ! 
 
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 s-f-6'pf»ft p g"i 
 
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 Hl;U? 
 
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 "■ 11 ft Y " 
 
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 • Hi tffl Iif IV; 
 
 \iU$ 
 
 I J 
 
 t-psj 
 
 6 ITPf! 
 
 Pli 
 
And the Half Holidays 105 
 
 Haman must be written on separate lines, 
 one below the other. 
 
 The book of Esther is chanted in a mel- 
 ody unlike that characterizing the reading 
 of the scrolls of the law or the selections 
 from the prophets. The recitation of Esther 
 by heart is forbidden, however well ac- 
 quainted the precentor may be with the 
 book. The precentor is compelled to have 
 the text before him. While everybody is 
 in duty bound to read the book of Esther 
 for himself, persons not understanding He- 
 brew are considered as having performed 
 their obligation, if they simply listen to its 
 reading. Before the reading of the book of 
 Esther, these blessings are recited : 
 
 " Blessed be the Lord, our God, King of the 
 Universe, Who has sanctified us by His command- 
 ments, and has commanded us to read the Megillah." 
 
 " Blessed be the Lord, our God, King of the 
 Universe, Who has wrought miracles for our fathers 
 in days of old." 
 
 On the eve of Purim every worshipper 
 puts his contribution toward charity into a 
 plate or basket placed into the synagogue 
 
106 The Tishri Holidays 
 
 for collection. The money thus procured is 
 in some communities given to the precen- 
 tor as a remuneration for his reading. Both 
 Chanukkah and Purim are in many syna- 
 gogues made festivals for young people, 
 and hence are celebrated by the presenta- 
 tion of plays dealing with the facts of the 
 Chanukkah and Purim stories. 
 
 Such are in the main the ceremonial insti- 
 tutions, which we note during the public de- 
 votion in the synagogue on the different 
 occasions of the year. 
 
CHAPTER VI 
 Customs in the Home 
 The Jewish home is permeated by a 
 marked religious atmosphere. The injunc- 
 tion to speak when sitting in one's house of 
 the things God commanded has been put into 
 execution almost literally. From the time 
 the Jew takes possesson of a house he ex- 
 pects to make his residence, one ceremonial 
 institution after another is made to declare 
 the religion of the occupants. In compliance 
 with the Biblical passage, " Thou shalt write 
 them (the words of the law) upon the door 
 posts of thy house and upon thy gates," 1 we, 
 as a rule, find upon the upper part of the 
 right post of doors, leading into the residence 
 of a Jew, and of doors, leading into every 
 room of such residence, a small wooden, 
 glass, or metal tube varying from two to six 
 inches in length. This tube or case is known 
 
 1 Deut. 6 : 9. 
 
108 Customs in the Home 
 
 by the name '^Mezuzah/' literally meaning 
 " door post," and secondarily signifying ob- 
 ject fixed to door post. It is always attached 
 in a slanting position. The tube or case con- 
 tains a small parchment scroll, made of the 
 skin of a clean animal. The rules governing 
 the writing of the paragraphs in the Mezuzah 
 are the same as those to be observed in the 
 writing of the scrolls and phylacteries. The 
 passages contained in the Mezuzah are : 
 
 "Hear, O Israel, the Lord our God, the Lord is 
 one. 
 
 And thou shalt love the Lord, thy God, with all 
 thy heart, with all thy soul, and with all thy might. 
 
 And these words which I command thee, this day 
 shall be in thy heart. 
 
 And thou shalt teach them diligently unto thy 
 children, speaking of them when thou sittest in thy 
 house, when thou walkest by the way, when thou 
 liest down, and when thou risest up. 
 
 And thou shalt bind them for a sign upon thy hand 
 and they shall be as frontlets between thine eyes. 
 
 And thou shalt write them upon the posts of the 
 house and upon thy gates." a 
 
 The second section reads : 
 
 2 Deut. 6 : 4-9. 
 
1 Mezuzoth 
 
 2 Mozuzah Scroll 
 
Customs in the Home 109 
 
 " And it shall come to pass if ye shall hearken dili- 
 gently unto my commandments, which I command 
 you this day, to love the Lord, your God, and to 
 serve him with all your heart, and with all your soul, 
 
 That I will give you the rain of your land in its 
 due season, the first rain and the latter rain, that thou 
 mayest gather in thy corn and thy wine and thine oil. 
 
 And I will send grass in thy fields for thy cattle, 
 that thou mayest eat and be satisfied. 
 
 Take heed that your heart be not deceived and ye 
 turn aside and serve other gods, and worship them : 
 
 And then the Lord's wrath be kindled against you 
 and he shut up the heaven, that there be no rain and 
 that the land yield not her fruit, and lest ye perish 
 quickly from off the good land which the Lord giveth 
 you. 
 
 Therefore shall ye lay up these, my words, in your 
 heart, and in your soul, and bind them for a sign 
 upon your hand that they may be as frontlets between 
 your eyes. 
 
 And ye shall teach them to your children, speaking 
 of them when thou sittest in thy house, when thou 
 walkest by the way, when thou liest down and when 
 thou risest up. 
 
 And thou shalt write them upon the door posts of 
 thine house and upon thy gates." 3 
 
 After the parchment has been finished, it 
 
 is rolled up and put into the tube or case, 
 
 which has a small opening, revealing the 
 
 word *i& " Almighty," written on the back 
 
 of the parchment. 
 
 3 Deut. 11 : 13-20. 
 
no Customs in the Home 
 
 The Mezuzah must be examined periodi- 
 cally in order to ascertain whether it is in 
 good condition. If the ink has faded the 
 Mezuzah should be replaced by another. 
 When the Mezuzah is attached to the door 
 post a benediction is recited, praising God 
 for having enjoined the law with reference 
 to this institution. 
 
 A number of Jews, upon passing through 
 a gate-way adorned with a Mezuzah, are in 
 the habit of touching the Mezuzah with the 
 hand and then kissing the hand, as a mark of 
 respect. In the east there are Jewish homes 
 which have Mezuzoth containing the whole 
 decalogue. A similar custom obtains among 
 Mohammedans who inscribe their doors and 
 windows with passages from the Koran. 
 
 The object of the Mezuzah is to remind 
 Jews of the need of sanctifying the home by 
 means of religious teachings, so as to keep 
 the home unpolluted from all evil. The 
 Mezuzah is undoubtedly an amulet and forci- 
 bly recalls the protecting charm possessed by 
 
Customs in the Home hi 
 
 the door posts of the ancient Israelites in 
 
 Egypt, as we read : 
 
 " And ye shall take a bunch of hyssop and dip it in 
 the blood that is in the basin and strike the lintel and 
 the two side posts with the blood that is in the basin, 
 and none of you shall go out at the door of his house 
 until morning, for the Lord will pass through to 
 smite the Egyptians ; and when He seeth the blood 
 upon the lintel and on the two side posts, the Lord 
 will pass over the door and will not suffer the 
 destroyer to come in unto your houses to smite 
 you." * 
 
 The claim that the Mezuzah is an amulet, 
 protecting the occupants of the home against 
 harm from evil spirits, is justified by the be- 
 lief in the power of amulets among Jews, a 
 great number of whom are known to wear 
 them on their persons. The amulet, 
 " Kamea," used among Jews and worn by 
 them on their persons for purposes of pro- 
 tection against all sorts of misfortune, more 
 especially sickness, varies in design. A popu- 
 lar form is a piece of parchment with a 
 Hebrew inscription. Another form is an 
 ornament in the shape of a heart made of 
 
 4 Ex. 12 : 22-23. 
 
ii2 Customs in the Home 
 
 some metal with " Shaddai," Almighty, in- 
 scribed on one side and the shield of David 
 engraved on the reverse side. In the collec- 
 tion of objects of Jewish ceremonial in the 
 National Museum at Washington there are, 
 in addition to the amulets of the character 
 already given, a medallion, a silver medal, a 
 silver coin, and two silver rings, used for 
 this purpose. The importance attached to 
 amulets may be recognized by the permission 
 the Shulchan Aruch grants to wear them on 
 the Sabbath, 5 whereas it forbids the carrying 
 of other portable things on the Sabbath, on 
 account of the fact, that carrying is con- 
 sidered a certain form of labor. Israel Abra- 
 hams tells, that betrothal rings inscribed with 
 the words " Mazal Tob," good luck, during 
 the middle ages were supposed to protect the 
 bride against the proverbial " evil eye," while 
 in more recent times seal rings were engraved 
 for a similar purpose with the name of God. n 
 
 'Orach Chayim 301. 
 
 6 Jewish Life in the Middle Ages, p. 182. 
 
Customs in the Home 113 
 
 In this connection it may be stated that 
 Abraham Ibn Ezra denounced amulets, to- 
 gether with other superstitions. 
 
 Though different in purpose from the 
 Mezuzah, an object found in most Jewish 
 homes should be mentioned in this connec- 
 tion. I refer to the so-called " Mizrach." It 
 is made either of paper, cardboard, silk or 
 velvet, and handsomely embroidered. Some 
 households own " Mizrachs " which are mas- 
 terpieces of art. The Mizrach gets its name, 
 which means East, from the object it serves. 
 When framed, it is usually suspended on the 
 eastern wall of the living room of the house, 
 in order to indicate the East, the direction, in 
 which occupants of the house turn when en- 
 gaged in prayer. The verse usually found on 
 the top of the Mizrach is : 
 
 " From the rising of the sun unto its setting the 
 name of the Lord is praised." 7 
 
 After the Jewish home is provided with 
 Mezuzoth and the family takes possession of 
 its home, the home is usually dedicated form- 
 
 7 Ps. 113: 3. 
 8 
 
ii4 Customs in the Home 
 
 ally by a religious ceremony, consisting of 
 the recitation of passages from the Biblical 
 and Talmudical writings. The Biblical por- 
 tions selected for this occasion are Psalms 
 30; 15; 101; 121 ; 127; 128; and 119, verses 
 9-16, 153-160, 81-88, 33-40 in the order here 
 given. For the purpose of dedication some 
 one learned in the law is usually procured. 
 
Sabbath Lamp 
 
CHAPTER VII 
 
 Sabbath in the Home 
 Although attendance at synagogue is ex- 
 pected from Jews, on the ground that it has 
 a tendency to strengthen the Jewish con- 
 sciousness and solidarity, there are occasions 
 when the home is made the scene of divine 
 services. These occasions are the mornings 
 and evenings of the week of mourning, 
 " Shibah," following the death of some near 
 relative (during which time the mourner is 
 expected to abstain from the pursuit of his 
 vocation) ; the anniversaries of the death of 
 a relative; and wedding ceremonies (insti- 
 tutions, the details of which will be explained 
 in subsequent chapters). 
 
 As in the discussion of the ceremonial in- 
 stitutions in vogue in the synagogue proper, 
 we followed the holy seasons in their chrono- 
 logical order, so we shall follow them in 
 chronological order in describing the institu- 
 tions practiced in the home. 
 
n6 Sabbath in the Home 
 
 Before proceeding to them we shall take 
 up the Sabbath. 
 
 The Sabbath among Jews is a day. of joy, 
 and the ceremonial institutions which mark it 
 are therefore all expressive of its joyous 
 character. While the head of the family is 
 at the synagogue, welcoming in the public 
 devotion the day of rest, the wife and mother, 
 or in the case of her absence, the oldest fe- 
 male member of the home, decks the table in 
 the dining room with a white cloth and places 
 upon it two candlesticks, each of which con- 
 tains a wax or tallow taper, kindled by her 
 just before sundown, while reciting the bene- 
 diction : 
 
 " Blessed be the Lord, our God, King of the 
 Universe, Who has commanded us to kindle the Sab- 
 bath lights." 
 
 On the eve of festivals, when the same 
 ceremony is observed, the word " festival " 
 is substituted for the word " Sabbath " in 
 the benediction. 
 
 The candlesticks are either of burnished 
 brass or silver. In some instances a can- 
 
Candlesticks and Candelabra 
 
Sabbath in the Home 117 
 
 delabrum is used in place of the candlesticks, 
 and in a number of cases homes are provided 
 with Sabbath lamps, supplied with seven 
 brackets for lights, and suspended from the 
 ceiling of the living room. 
 
 In addition to the Sabbath lights, two 
 loaves of bread, called " Berches " because 
 symbols of God's blessing, the double portion 
 of manna with which ancient Israel was pro- 
 vided on Friday, 1 are placed on the table 
 directly in front of the seat to be occupied by 
 the head of the family during the evening 
 meal. These " Berches " are usually baked 
 at the home by the housewife, who is in duty 
 bound to take the " Challah " (correspond- 
 ing to the first part of the dough to be given 
 to the priest) , 2 which she places into the stove 
 to be burnt. This act is also accompanied 
 by a benediction, in which God is blessed for 
 commanding the separation of the Challah. 
 
 When the husband and father returns 
 from the synagogue his children gather about 
 
 1 Ex. 16 : 22. 
 
 2 Numb. 15 : 17-21. 
 
n8 Sabbath in the Home 
 
 him, according to age, and he, placing his 
 hands upon their heads, invokes upon them a 
 benediction. In the case of boys he pro- 
 nounces the words, " May God make thee 
 like Ephraim and Manasseh," and in the case 
 of the girls, " May God make thee like Sarah, 
 Rebeccah, Rachel and Leah," concluding in 
 both cases with the three-fold priestly bene- 
 diction, " The Lord bless thee and preserve 
 thee, the Lord make his countenance to shine 
 upon thee, and be gracious unto thee; the 
 Lord lift up His countenance toward thee 
 and give thee peace." 
 
 Then follows the recitation of the Prov- 
 erbs 31 : 10-31, by the father, in which the 
 qualities of the virtuous woman are extolled, 
 in honor of the female head of the house. 
 Washing his hands (a custom enjoined be- 
 fore every service, especially before the meal 
 about to be served, because the table corre- 
 sponds to the altar which demands the purity 
 of the priest), the husband proceeds to the 
 sanctification of the Sabbath, the Kiddush, 
 in the manner in which this ceremony took 
 
Sabbath in the Home 119 
 
 place in the synagogue and as described in a 
 previous chapter. When the blessing has 
 been recited over the wine, the goblet is 
 passed to every member of the family, ac- 
 cording to age, each one of whom takes a 
 sip. Then follows the benediction over the 
 loaves of bread, which reads : 
 
 14 Blessed be the Lord, our God, King of the 
 Universe, Who brings bread out of the earth." 
 
 One of the loaves is cut and each person 
 at the table receives a small piece called the 
 " Motzie," i. e., a part of the loaf over which 
 a blessing has been pronounced. After sup- 
 per follow the grace after meals, and hymns 
 of praise which are known as " Zemiroth " 
 (psalms). 
 
 The lights in many Jewish homes are ex- 
 tinguished and the fires raked by a non-Jew, 
 engaged for this purpose, as by the Rabbini- 
 cal interpretation of a Scriptural passage 
 Jews are forbidden to touch fire in any form. 3 
 
 The same ceremony of breaking bread and 
 blessing the wine is observed on the eve of 
 
 3 Ex. 35 : 3- 
 
120 Sabbath in the Home 
 
 holidays with some slight modification al- 
 ways suggested by the peculiar character of 
 the day celebrated. At the noon meal of the 
 Sabbath and holidays the blessing is recited 
 only over loaves of bread. The loaves, until 
 cut, are always covered by an embroidered 
 cloth reserved for this purpose. The noon 
 meal is also followed by songs of praise, as 
 is the meal on the eve of the previous day. 
 The " Habdalah " (distinction), celebrated 
 in the home at the close of the Sabbath, dif- 
 fers somewhat from its observance in the 
 public devotion of the synagogue. The male 
 members of the family drink the wine, while 
 all members of the family inhale the fra- 
 grance of the spices. In place of wine, if wine 
 cannot be procured, beer or milk may be 
 used. If there is no male head to the family, 
 mothers sanctify with Kiddush and close 
 with Habdalah the Sabbath in the home. 
 
CHAPTER VIII 
 The Festivals in the Home 
 The holiday marked by elaborate cere- 
 monial institutions in the home is Passover. 
 Preparations are made for putting the home 
 into holiday attire long before the arrival of 
 the feast. For weeks sometimes housewives 
 are busy removing the leaven out of the vari- 
 ous apartments of their dwellings. When 
 the house has been thoroughly cleansed the 
 head of the family will, on the eve of the day 
 preceding Passover, make a search in his 
 house for leaven, gathering up everything of 
 this kind and blessing God for having en- 
 joined this custom as a religious duty. He 
 then states, that all the leaven which has es- 
 caped his notice shall not be accounted as 
 such but at the dust of the earth. About ten 
 o'clock on the following day all the leaven 
 gathered is burnt. During the afternoon the 
 table is set for the Seder, " order," " service," 
 which takes place upon the return of the male 
 
122 The Festivals in the Home 
 
 members of the family from the synagogue. 
 The Seder is held in memory of Israel's ex- 
 ode from Egypt. The table is set as follows : 
 At the place immediately in front of the 
 seat of him, who is to conduct the service, a 
 dish is placed, on which are put three un- 
 leavened cakes (Matzoth) , each one of which 
 is covered separately. On the top of them 
 are put a roasted egg, a roasted shank bone, 
 the " Charoseth " (a mixture of scraped 
 apples and almonds), " Maror " (bitter 
 herbs, parsley and salt water). That which 
 is wanted first is placed nearest to the leader 
 of the service. Every one of these articles is 
 emblematic of some special historical idea. 
 The bitter herbs, usually consisting of horse- 
 radish, stand, on account of their pungent 
 taste, for the hard work of the Israelites in 
 Egypt. The Charoseth, on account of its 
 brown color, is representative of the clay, out 
 of which Israelites made bricks. The shank 
 bone is the memorial of the paschal lamb. 
 And the use of the egg, only a couple of cen- 
 turies old and borrowed from Christians, is 
 
The Festivals in the Home 123 
 
 symbolical of the sacrifice brought on each 
 day of the festival in the Temple. 
 
 During the service every participant drinks 
 four cups of wine especially prepared for 
 Passover. These four cups correspond to 
 the four expressions of redemption used in 
 the Bible, in connection with the story of 
 Israel's liberation. The four expressions are 
 >nK¥in " I have brought forth," ^nSxa " I have 
 redeemed," Thvn " I have delivered," *nnp*> 
 " I have taken." * 
 
 In the great majority of families, the wine 
 for this occasion is made of raisins. During 
 the reading of the service the participants are 
 to recline, expressive of the comparative 
 freedom and ease Jews have enjoyed since 
 their ancestors' slavery. The Passover is a 
 family reunion and often brings together 
 members of the same family living great dis- 
 tances apart. The dish containing the neces- 
 sary articles is usually one designed for 
 the Seder purpose. It is made either of 
 earthenware or metal, and richly decorated. 
 
 'Ex. 6: 6-7. 
 
124 The Festivals in the Home 
 
 The cups of wine are of silver, provided 
 the means of the family will allow the 
 purchase of such. It should be stated here 
 that these utensils, as well as all others 
 used during the Passover week, are never 
 used at any other time of the year. When 
 Passover has passed, the utensils are care- 
 fully stored away to keep them from all 
 contact with either anything leaven or with 
 the dishes used for leavened food. 
 
 The Seder service proceeds in the follow- 
 ing order : First comes the sanctification of 
 the day by Kiddush ; then the washing of the 
 hands; the eating of the parsley; the break- 
 ing of the middle cake in the dish (a part of 
 which is called " Afikomen," by some dis- 
 tributed among the family after the meal, by 
 others kept until the following year and burnt 
 with the leaven on the eve of the subsequent 
 Passover) . Here follows an invitation to all 
 who are needy to come and participate in the 
 service. Then are told the stories of Israel's 
 slavery, its exode from Egypt, and its de- 
 velopment as a nation. Interspersed with 
 
Kiddush Cup (Silver 
 
 Passover Kiddush Goblet (Silver) 
 
The Festivals in the Home 125 
 
 these narratives are comments by the Rabbis 
 of the early Christian centuries and songs of 
 praise to God. Then follow in the order here 
 given the eating of the bitter herb, the serv- 
 ing of the evening meal, grace, psalms, songs, 
 and special prayers. 
 
 The next festival observed in the home by 
 special ceremonial is New Year. The cere- 
 monial customary then is nothing more than 
 the exchange of the compliments of the 
 season. On this occasion relatives and 
 friends visit one another and meet with the 
 greeting, " S'hanah Tobah," a Happy New 
 Year, to which the person addressed re- 
 sponds, nns D3 or na D3 lit. " also you," 
 meaning " the same to you." If people find 
 it impossible to see one another in person on 
 this day, they exchange cards, expressing 
 their good wishes with the inscription : n3&6 
 anan nana " May you be inscribed for a good 
 year," with the phrase, " in the book of life " 
 understood. These cards differ both in de- 
 sign and elaborateness. In some communi- 
 ties it is customary to eat honey with bread 
 
126 The Festivals in the Home 
 
 on the eve of the New Year, expressive of the 
 wish that, as the bread is sweet, so may the 
 experiences during the year to come be only 
 the most pleasant. 
 
 A feast observed in the home by an inter- 
 esting institution is the Feast of Tabernacles, 
 celebrated, as has been stated in one of the 
 preceding chapters, in commemoration of the 
 fact, that the Israelites dwelt in booths, while 
 wandering through the wilderness. Because 
 Leviticus 23 : 43 commands, " In booths shall 
 ye dwell," booths are erected for this festival 
 in either the yard or on the roofs of Jewish 
 homes. The booth has three sides of wood, 
 while the fourth side or entrance is covered 
 by a curtain. The roof consists of leaves and 
 branches, closely put together, so that the sun 
 may not annoy the family dining and sitting 
 in the booth during the entire week of the 
 festival. Everything which does not grow 
 on the earth is unfit as material for the roof. 
 The sides are usually hung with beautiful 
 draperies, while the roof is hung with differ- 
 ent kinds of fruit. The draperies are often 
 
The Festivals in the Home 127 
 
 old curtains of the ark of the synagogue. 
 The work of construction begins immedi- 
 ately after the Day of Atonement. The 
 height of the booth dare not exceed twenty 
 cubits, the measurement fixed by Rabbinical 
 law. Nor is a booth allowed to be narrower 
 than the given size of four cubits. Although 
 it is a duty to spend one's time in the booth 
 during this holiday, some people going even 
 so far as to sleep in it, the sick are exempt 
 from this obligation. In case of rain, people 
 need not remain in the booth, although the 
 Kiddush (sanctification) and the Motzie 
 (breaking of bread), on the first night must 
 take place in it, despite inclement weather. 
 Chanukkah, the Feast of Dedication, ob- 
 served in memory of the victories of Judas 
 Maccabeus over the Syrians, is celebrated in 
 the home, as in the synagogue, by the kind- 
 ling of wax tapers or oil lamps by all male 
 members of the family. In some instances 
 even the women and girls are permitted to 
 perform this religious duty. The candelabra 
 used for this purpose are not always of costly 
 
128 The Festivals in the Home 
 
 character. They are improvised at times out 
 of wood or even egg shells. Because made 
 a feast for children, owing to the youth ful- 
 ness of the hero of the Chanukkah story, 
 parents are in the habit of delighting the 
 hearts of the little ones with presents of all 
 kinds, as Christians are wont to do on Christ- 
 mas. A favorite sport on this feast among 
 Jews during the Middle Ages, mentioned by 
 Israel Abrahams, was the propounding of 
 arithmetical puzzles. 2 Card playing is on this 
 feast not only permitted, but actually en- 
 dorsed by Jewish tradition as a means of 
 amusement. A well-known game of chance 
 is that played with the Trendel (a top) , made 
 either of wood or metal. According to some 
 the word " trendel " is a Judaized term from 
 the German " Drahen," to turn, and accord- 
 ing to others from " Trandel," to hesitate. 
 Trendel, according to the latter derivation, 
 would be the object, hesitating to decide upon 
 what side to fall. The body of the top is a 
 
 2 Jewish Life in the Middle Ages, p. 3&5- 
 
The Festivals in the Home 129 
 
 cube, on each of the lateral sides of which is 
 found a Hebrew letter. The four Hebrew 
 letters are &WJ the initials of the words 
 constituting the sentence db> rpn ^na w " a 
 great miracle happened there." In playing 
 with the Trendel, each of the different per- 
 sons engaged in the game puts a coin or nut 
 into a common pot. The Trendel is spun, 
 and the letter, which comes to view as the 
 Trendel falls, indicates the gain or loss of the 
 player. The letters are used as initials of 
 German words. a stands for " N," of 
 " Nichts," and indicates that the player takes 
 nothing out of the pot. The a stands for 
 " G," of " Ganz," and indicates that the 
 whole pot belongs to the player, n stands 
 for " H," of " Halb," and indicates that the 
 player gets half of the pot. ^stands for 
 " St," of " Stellen," and indicates that the 
 player must put a fixed fine into the pot. 
 This game is not Jewish in origin. Nor do 
 all Jews play it. It is confined to only Ger- 
 man-speaking Jews. Stewart Culin of the 
 
 9 
 
130 The Festivals in the Home 
 
 University of Pennsylvania, has treated it 
 among other games played by different 
 nations. 
 
 Purim is celebrated in the home by the 
 interchange of presents between different 
 families, known as " Shloach Manoth," the 
 sending of gifts. 3 The poor especially are 
 remembered with a goodly portion on this 
 occasion. On the eve of the festival the table 
 in many a home is set with sweets for visit- 
 ors, more especially for masquers, who in 
 every community go from home to home in 
 large numbers and make carnival on this 
 holiday. On Purim, too, card-playing is 
 freely indulged in. These are in the main 
 the institutions practiced in the Jewish home 
 worthy of note. 
 
 The following chapters will lead us into a 
 description of certain general religious cus- 
 toms and rites in vogue among Jews. 
 
 3 Esther 9 : 22. 
 
CHAPTER IX 
 
 Circumcision and Redemption of the 
 First Born 
 
 In treating of the ceremonial institutions 
 which are not confined either to the syna- 
 gogue as such or to the Jewish home, let us 
 discuss them in the order, in which the Jew 
 encounters and experiences them in the 
 course of his life. 
 
 The first institution claiming our attention 
 is the hoary rite of circumcision. It consists, 
 as the etymology of the English term implies, 
 of the removal of the foreskin from the male 
 organ by means of cutting. Its Hebrew 
 equivalent is " Milan." There is no Jewish 
 institution which has been preserved more 
 faithfully and is violated less. In whatever 
 particular a Jew may prove lax, he will rarely 
 fail to perform the circumcision by means of 
 the proper agent appointed for this purpose, 
 if a son is born to him. The institution has 
 met with general conformity, because of the 
 
132 Circumcision anl Redemption 
 
 Biblical command at first enjoined upon 
 Abraham, and later upon the people of Israel. 
 It is Abraham concerning whom it is said : 
 
 " And God said unto Abraham, Thou shalt keep 
 my covenant, therefore, thou and thy seed after thee 
 in their generations. 
 
 This is my covenant which ye shall keep between 
 me and you, and thy seed after thee; every man 
 child among you shall be circumcised. 
 
 And ye shall circumcise the flesh of your fore- 
 skin ; and it shall be a token of the covenant betwixt 
 me and you. 
 
 And he that is eight days old shall be circumcised 
 among you, every man child in your generations. 
 He that is born in the house, or bought with money 
 of any stranger which is not of thy seed. 
 
 He that is born in thy house and he that is bought 
 with thy money, must needs be circumcised ; and my 
 covenant shall be in your flesh for an everlasting 
 covenant. 
 
 And the uncircumcised man child whose flesh of 
 his foreskin is not circumcised, that soul shall be cut 
 off from his people; he hath broken my covenant." 1 
 
 The children of Israel are told : 
 
 "And in the eighth day the flesh of his (man 
 child's) foreskin shall be circumcised." 2 
 
 Owing to the fact that circumcision was 
 
 the sign of God's adoption by Abraham, it 
 
 ^en. 17: 9-14. 
 2 Lev. 12: 3. 
 
Of the First Born 133 
 
 is known as DrrOK rvo " The Abrahamitic 
 covenant." 
 
 According to Jewish tradition, it is the 
 duty of every father to circumcise his son. 
 Should the father neglect his responsibility, 
 the religious authorities look to its execution. 
 And in the event that a male's circumcision 
 is overlooked by those in authority in the con- 
 gregation, said male, when grown, is obli- 
 gated to provide for his own circumcision. 
 One willing to remain uncircumcised is 
 punished with the penalty of mi " cutting 
 off " from the congregation of God. 
 
 Originally every father was expected to 
 circumcise his child, but in the course of time 
 the office of professional operator, " Mohel," 
 was created. At the present time the service 
 is not infrequently delegated to a graduate 
 physician, as circumcision is justly regarded 
 a surgical operation. 
 
 The circumcision must take place on the 
 eighth day after the child's birth and not 
 earlier than sunrise. If a circumcision has 
 for some cause or other been performed at 
 
134 Circumcision and Redemption 
 
 night, blood, known as blood of the covenant, 
 must be drawn by incision from the male 
 organ of the child during the following day. 
 In the case of weak children the circumcision 
 is postponed until they are strong enough to 
 undergo the operation. A sick child, for ex- 
 ample, one suffering from fever, is not cir- 
 cumcised until seven days after its recovery. 
 A child suffering from some local ailment, 
 like sore eyes, is circumcised immediately 
 after its recovery. The child born without 
 foreskin has simply the drop of blood, con- 
 stituting the blood of the covenant, taken 
 from him by incision. The utmost precau- 
 tion is always exercised not to endanger a 
 child's life by circumcision. If the blood 
 does not circulate properly in a child, or, if 
 two children of the same family have died as 
 a result of their circumcision, the circum- 
 cision must be postponed. If a child dies be- 
 fore the eighth day its circumcision should, 
 according to the Shulchan Aruch, take place 
 at the cemetery before burial, but without 
 the recitation of the usual formula, although 
 
Of the First Born 135 
 
 the dead child is given a name. The custom 
 of circumcising dead children is not general. 
 
 Circumcision may take place even on Sab- 
 baths. It may be performed in the home, or 
 even in the synagogue. The synagogue is not 
 often selected. The operation may be per- 
 formed by means of any sharp instrument, 
 either a lancet or scissors. A lancet is most 
 generally employed. 
 
 The manner of the operation is as follows : 
 The foreskin is stretched forward and held 
 tight by some support, so that it does not 
 slip back on the organ. It is then cut off 
 close to the support and thrown into sand, 
 because the promise was given to Abraham 
 that his posterity would be as numerous as 
 the grains of sand upon the seashore. Some 
 wine is then sprinkled on the wound and on 
 the face of the child in order to revive the 
 child from weakness, consequent upon the 
 loss of blood. The remaining skin of the 
 organ is then cut, so that the head of the 
 organ remains altogether exposed, an act 
 termed " Periah," uncovering, without which 
 
136 Circumcision and Redemption 
 
 the circumcision is null and void. Thereupon 
 the operator takes some wine into his mouth 
 and sucks the blood out of the wound, an act 
 known as " Mezizah," and performed to pre- 
 vent inflammation. Some healing powder is 
 put on the wound, whereupon the organ is 
 bandaged. The sucking of the blood has 
 been abandoned in many communities, 
 especially in such where practicing physicians 
 perform the operation, and in its place anti- 
 septics are used, as children have been known 
 to become inoculated with the germs of dis- 
 ease by the traditional procedure. 
 
 The night preceding the circumcision is 
 often spent by those, who expect to attend 
 the acceptance of the boy into the Abra- 
 hamitic covenant, in the recitation of Psalms 
 and Talmudical passages at the home of the 
 child. 
 
 The most important person next to the 
 operator at the circumcision is the " San- 
 dek," God-father, or " Ba'al Berith," who 
 holds the child while the circumcision is per- 
 formed. The service accompanying the 
 operation is the following : 
 
Of the First Born 137 
 
 As the child is brought into the room 
 where the circumcision takes place, the com- 
 pany to witness the operation exclaims : 
 " Blessed be he who comes in the name of 
 God." 
 
 The father of the child then says : 
 
 " Behold I am prepared to perform the commanda- 
 tory precept which the Creator, blessed be He, en- 
 joined upon us, namely to circumcise my son, as 
 it is written in the law. 'And at the age of 8 days 
 every male throughout your generations should be 
 circumcised/ " 
 
 The operator places the child, then, upon 
 a chair symbolical of the throne of Elijah, 
 Elijah being the angel of the covenant, ac- 
 cording to the prophet Malachi, and says, 
 " Behold I will send my messenger, and he 
 shall prepare the way before me." 3 
 
 The operator thereupon recites : 
 
 "This is the throne of Elijah — may he be remem- 
 bered for good. For Thy salvation, O Lord, I 
 have waited. For Thy salvation, O Lord, I have 
 hoped. Thy commandments I have obeyed. For 
 Thy salvation, O Lord, I have hoped. I rejoice 
 because of Thy word, as one who finds abundant 
 
 3 Mai. 3: 23. 
 
138 Circumcision and Redemption 
 
 booty. Unbounded peace comes to those, who cher- 
 ish Thy law and obstacles never come into their 
 path. Happy he, whom Thou choosest and whom 
 Thou causest to approach, that he may dwell in 
 Thy courts." 
 
 After this introduction the company re- 
 sponds : 
 
 "Let us be satisfied with the goodness of Thy 
 house, Thy holy temple." 
 
 The God-father, who is seated upon a 
 
 chair, now receives the child and holds it on 
 
 his knees, while the operator says : 
 
 f< Blessed be the Lord, our God, King of the 
 Universe, Who has sanctified us with his com- 
 mandments and enjoined upon us the circumcision." 
 
 Immediately after the circumcision the 
 
 father intones : 
 
 " Blessed be the Lord, our God, King of the 
 Universe, Who has sanctified us with his com- 
 mandments, and commanded us to cause our sons 
 to enter the covenant of our Father Abraham." 
 
 To this benediction the company responds : 
 
 "As he (the boy) has entered the covenant, so 
 may he be permitted to enter the study of the law, 
 the marriage state and the practice of good deeds." 
 
 Then the operator picks up a goblet of 
 
 wine and says : 
 
Of the First Born 139 
 
 " Blessed be the Lord, our God, King of the 
 Universe, Creator of the fruit of the vine. 
 
 Blessed be the Lord, our God, King of the 
 Universe, Who from the womb sanctified the beloved 
 (Isaac), who set a statute in his flesh and who 
 sealed his off-spring with the sign of the holy cove- 
 nant, therefore, with this reward. Oh, our living 
 God, our Portion, our Rock, command the deliv- 
 erance of the dearly beloved of our flesh from de- 
 struction for the sake of the covenant, Thou hast 
 put on our flesh. Blessed be the Lord, Former of 
 the covenant. 
 
 Our God, and God of our Fathers, preserve this 
 child for his father and mother, and may he be called 
 in Israel — (Here follows the Hebrew name of the 
 child by which he is to be known.) Let the father 
 rejoice over him that came from his loins, and let 
 his mother be glad because of the fruit of her womb, 
 as it is written in scriptures : ' let thy father and thy 
 mother rejoice and let her that gave thee birth, be 
 glad.' And as it is said : ' And I passed by thee, 
 and saw thee weltering in thy blood, and said unto 
 thee: In thy blood live.' And it is furthermore 
 said : ' He hath remembered His covenant forever, 
 the word which he commanded for a thousand gener- 
 ations; the covenant which He made with Abraham, 
 and His oath unto Isaac, and which He confirmed 
 unto Jacob for a statute, to Israel for an everlasting 
 covenant.' And it is said : ' And Abraham circum- 
 cised his son, Isaac, when he was eight days old, 
 as God had commanded him.' 
 
 Oh, give thanks unto the Lord, for He is good. 
 His loving kindness endures forever. May this child 
 (here the name is again mentioned), become great; 
 
140 Circumcision and Redemption 
 
 and as he has entered the covenant, so may he be per- 
 mitted to enter the study of the law, the bond of 
 marriage, and the practice of good deeds." 
 
 The Gocl-father now drinks of the wine. 
 A few drops are given to the infant. The 
 goblet with the remainder is sent to the 
 mother so that she may partake of its con- 
 tents. The circumcision always concludes 
 with a feast, followed by grace appropriate 
 to the occasion and recited by the operator." 
 
 While speaking of the circumcision of 
 Jewish children, the adoption of non-Jews 
 as proselytes may be taken into considera- 
 tion. The Shulchan Aruch holds that non- 
 Jewish males, seeking religious fellowship 
 with Israel and the privileges resulting there- 
 from, must be subjected to circumcision. If 
 the non-Jew has already been circumcised 
 for hygienic reasons, the drop of blood, 
 known as the blood of the covenant, referred 
 to several times before, must be drawn from 
 his genital organ by means of incision. If, 
 for some reason or other, like weakness or 
 
 4 For rules governing the circumcision, vide Shul- 
 chan Aruch, Yoreh Deah, 260, etc. 
 
Of the First Born 141 
 
 disease, the proselyte cannot be circumcised 
 without dangerous consequences, he may be 
 accepted by simply conforming to the two 
 other conditions of admission, bathing and 
 immersion. Attention should be called to 
 the fact that at a meeting of American Re- 
 form Rabbis held in New York in 1892, the 
 circumcision of proselytes was abolished as 
 a condition of their admission into the Jew- 
 ish faith. 5 
 
 In this connection it may not be out of 
 place to say a word on the attitude of Jews 
 toward proselytes. It should be stated at the 
 outset that Judaism is not a proselytizing 
 faith. Non-Jews are accepted only if they 
 apply for Jewish fellowship of their own free 
 will and accord. Every conversion presup- 
 poses not only instruction in the principles 
 and ceremonial institutions of Judaism but 
 also the dissuasion of the prospective con- 
 vert from his step. He must be made ac- 
 quainted with the sad lot of persecution 
 
 5 Vide " Year Book Central Conference of Amer- 
 ican Rabbis," 1892-1893. 
 
142 Circumcision and Redemption 
 
 which Israel has endured, and, only after the 
 promise of willingness to share that lot with 
 his newly adopted brethren can the convert 
 hope to be accepted. In addition the pledge 
 is exacted, that all children, born to the con- 
 vert after entrance into the marriage state 
 with a born Jew or Jewess, will be permitted 
 to conform to the demands of the Abra- 
 hamitic covenant. 6 
 
 Since girls have no physical operation per- 
 formed the question naturally arises, when 
 do they receive their names ? It is customary 
 for the father and mother of the female child 
 to go to the synagogue about six weeks after 
 the girl's birth. This visit is usually made on 
 the Sabbath. The father is called to the 
 bema to be one of the eight persons to recite 
 the usual benedictions over a sub-section of 
 the weekly portion read from the scrolls. In 
 the course of special blessings, which the 
 father asks the precentor to make, he dele- 
 gates the precentor to dedicate one to his 
 new-born daughter and to give to her the 
 
 fi Shulchan Aruch, Yoreh Deah, 268-270. 
 
Of the First Born 143 
 
 name by which she is to be known ever after, 
 and to dedicate another blessing to his wife. 
 
 The attitude of the synagogue toward fe- 
 male converts to Judaism is one of dissua- 
 sion, like its attitude toward males. 
 
 Another ceremony, to which male infants 
 are subjected, is that known as the " Re- 
 demption," ]2n p*ia if the male child happens 
 to be the first born among the children of the 
 family. The first born is always the first 
 born of the mother. If a man marries a 
 widow with children and a boy is the first 
 fruit of the marriage, no Redemption is 
 necessary. If the father is absent or sick at 
 the time of a son's Redemption, the Redemp- 
 tion must be observed by the mother. This 
 institution takes place on the thirty-first day 
 after the child's birth. If the day for the 
 Redemption happens to be a Sabbath or holi- 
 day, the ceremony is deferred until the next 
 following day, because, being a transaction 
 by means of coin, it would be a desecration 
 of the Sabbath. The institution has its origin 
 in the fact that in the tenth plague, which 
 
144 Circumcision and Redemption 
 
 befell Egypt, and, in which the first born of 
 every Egyptian home was killed, the first 
 born of Israel was spared. The law is there- 
 fore laid down : 
 
 " Every firstling of an ass, thou shalt redeem with 
 a lamb, and if thou wilt not redeem it, then thou 
 shalt break his neck; and all the first born of man 
 among thy children shalt thou redeem." 7 
 
 In Numbers both the age and the cost of 
 
 redemption are stipulated in the words : 
 
 " And those that are to be redeemed from a month 
 old shalt thou redeem according to thine estimation, 
 for the money of five sheckels, after the sheckel of 
 the sanctuary, which is twenty gerah." s 
 
 For the redemption of the child the parent 
 must go to one who is descended from the 
 priestly family of Aaron. The reason that 
 one of the descendants of Aaron officiates at 
 this ceremony is, because in the early days of 
 Israel the house of Aaron was selected in 
 place of the first born of Israel to minister in 
 the sanctuary. If the father of the child 
 happens to be of the family of Aaron or of 
 one of the less aristocratic Levitical clans, or, 
 
 7 Ex. 13: 13. 
 s Numb. 18: 16. 
 
Of the First Born 145 
 
 if the mother is the daughter of an Aaronite 
 or Levite, the child need not be redeemed. 
 The amount of redemption money to be given 
 to the priestly descendant is always the 
 equivalent of five sheckels. This is about 
 $2.50 in our currency. The money may be 
 given in the form of a substitute if more 
 agreeable or convenient. Should the father 
 or mother neglect the ceremony of redemp- 
 tion, the child, when old, must of his own 
 accord subject himself to it. 
 
 The service proceeds as follows : The 
 father presents his child to the priest or 
 Aaronite, and says : 
 
 " This my first born, is the first born of his mother ; 
 and the Holy One, Blessed be He, has commanded to 
 redeem him as it is said : ' And those that are to 
 be redeemed of them from a month old, shalt thou 
 redeem, according to thine estimation, for the money 
 of five sheckels, after the sheckels of the sanctuary, 
 the sheckel being twenty gerahs.' And it is further- 
 more said : Sanctify unto me all the first born, what- 
 soever openeth the womb among the children of 
 Israel, both of man and of beast; it is mine." 
 
 The father, then handing to the Aaronite 
 the equivalent of five sheckels, is asked by 
 him: 
 10 
 
146 Circumcision and Redemption 
 
 "What do you prefer? To give me thy first born 
 son, the first born of his mother, or to redeem him 
 for five selahs, which thou art by law obliged to 
 give? " 
 
 The father answers : 
 
 " I prefer to redeem my son. Here is the value 
 of his redemption, which I am by law obliged to 
 give." 
 
 After the redemption money has been ac- 
 cepted and the child has been returned to 
 the father, the father says : 
 
 " Blessed be the Lord, our God, King of the 
 Universe, Who has sanctified us by his command- 
 ments and enjoined upon us the redemption of the 
 son. 
 
 " Blessed be the Lord, our God, King of the 
 Universe, Who has kept us alive, preserved us 
 and permitted us to reach this season." 
 
 Holding the redemption money over the 
 head of the child, the Aaronite declares : 
 
 "This is instead of that. This is in exchange of 
 that. This is in remission of that. May it be the 
 will of God, that as this child has entered the period 
 of redemption, the child may be spared to enter the 
 study of the law, the marriage state, and the practice 
 of good deeds. Amen." 
 
 The Aaronite then places his hand upon 
 
 the head of the child and says : 
 
Of the First Born 147 
 
 " May God make thee like Ephraim and Manasseh. 
 May the Lord bless thee and preserve thee. May the 
 Lord let His countenance shine upon thee and be gra- 
 cious unto thee. May the Lord lift up His counte- 
 nance toward thee and give thee peace. The Lord 
 is thy keeper. The Lord is thy shade upon thy right 
 hand. For length of days and years of life, and 
 peace they shall add to thee. The Lord shall guard 
 thee against all evil. He will guard thy life. 
 
 Amen." 
 
 After the redemption there is a feast sim- 
 ilar to the one following the circumcision. 
 
 Here end the ceremonials of infancy. 
 Those remaining to be treated are the cere- 
 monials of adolescence, manhood and of cer- 
 tain special occasions arising in the course of 
 life. 
 
CHAPTER X 
 Bar Mitzvah 
 
 The thirteenth birthday of the Jewish boy 
 is one of the most important events of his 
 life. He is then considered as having at- 
 tained his religious majority. The event is 
 usually celebrated by him both in the syna- 
 gogue and home. Before, however, this is 
 done, he is obliged to make elaborate educa- 
 tional preparation. Long before the advent 
 of the important day, he is sent by his father 
 to a teacher, who instructs him in the whole 
 section or in one of the sub-sections of the 
 weekly Pentateuchal portion read on the Sab- 
 bath following his thirteenth birthday, ac- 
 cording to the Jewish calendar, in order to 
 enable him to read the unpointed text from 
 the scrolls during the services. In addition 
 to the Pentateuchal section he is also 
 taught the accompanying prophetical portion. 
 While in some communities boys are permit- 
 
150 Bar Mitzvah 
 
 ted to read the several parts of the Scriptures 
 without the traditional melody, in the great 
 majority of communities the reading with 
 the melody (trope, or neginah) is not only 
 expected, but actually demanded. During 
 this period of instruction, the boy is further- 
 more taught how to lay the phylacteries, 
 which becomes a daily duty to be performed 
 by him already three months before the thir- 
 teenth anniversary of his birth. When the 
 day in question arrives, he is regarded a 
 " Bar Mitzvah," a son of the commandment, 
 by which is understood, a Jew expected to 
 perform the precepts of the religion and pun- 
 ishable for their violation. According to 
 tradition, the father, who is in duty bound to 
 provide for the proper training of his son, is 
 responsible for the son's every failure to 
 comply in childhood with the laws of God. 
 When, therefore, the son becomes a " Bar 
 Mitzvah " the father thanks God for having 
 freed him from further responsibility for 
 laws transgressed by his son. The father 
 then recites the benediction : " Praised be He 
 
Bar Mitzvah 151 
 
 (that is, God) Who has freed me from being 
 responsible for this young man's conduct." 
 
 When the boy comes to the synagogue on 
 the Sabbath of his Bar Mitzvah, he is called 
 to the bema, where he sings the several sub- 
 sections for others, who recite the traditional 
 benedictions, usually saying the benedictions 
 himself over the last and eighth sub-section, 
 called, as will be remembered, " Maftir," the 
 concluding portion. Then the boy follows 
 with the prophetical portion. In some in- 
 stances boys deliver addresses in the hearing 
 of the assembled worshippers, in which are 
 set forth the duties and benefits of the Jew. 
 Upon returning from the public devotion, 
 the mid-day meal is made a family feast, and, 
 during the course of the same, the " Bar 
 Mitzvah " delivers a speech, in which he 
 thanks his parents and relatives for the love 
 and care enjoyed at their hands. On this 
 occasion the boy is as a rule the recipient of 
 gifts from relatives and friends. 
 
152 Bar Mitzvah 
 
 The reason assigned for the age at which 
 a boy becomes a " Bar Mitzvah " is a state- 
 ment made in the Mishnah to this effect : 
 
 "At five one must begin the study of the Bible, 
 at ten that of the Mishnah, and at thirteen one 
 must assume the commandments, etc." * 
 
 Whether this is the real reason for the 
 foundation of the institution is questionable. 
 We are inclined to believe that thirteen was 
 fixed as the age of the Jew's religious ma- 
 jority because in the East boys attain their 
 physical maturity at about this age. As a 
 religious institution to be celebrated accord- 
 ing to the manner described, it is no doubt the 
 result of Christian influences 2 and corres- 
 ponds to the rite of Confirmation in the 
 Church. Its existence in the synagogue can- 
 not be traced further back than the four- 
 teenth century. 3 
 
 Girls are not subjected to this ceremony, 
 as they cannot be expected to perform re- 
 
 x Aboth 5: 24. 
 
 3 Dembitz, "Services in Synagogue and Home" 
 p. 263. 
 
 3 Jewish Life in the Middle Ages, p. 32; Loew, 
 11 Lebensalter " p. 210. 
 
Bar Mitzvah 153 
 
 ligious obligations, which have to be exe- 
 cuted at a definite time (a point dwelt upon 
 in a previous chapter). 
 
 The Bar Mitzvah ceremony, in the elabo- 
 rateness given to it in previous centuries, has 
 fallen into disuse in many communities. 
 With the ever-lessening attention paid by 
 Jews to the study of Hebrew, a boy, who be- 
 comes a Bar Mitzvah, frequently does no' 
 more than recite the benedictions over a sub- 
 section of the law read to him by the precen- 
 tor of the synagogue. In those communities 
 where the Bar Mitzvah ceremony has either 
 disappeared altogether or been modified as 
 stated, an institution known as Confirma- 
 tion, to which both boys and girls are admit- 
 ted, has taken the place of the Bar Mitzvah. 
 It may be celebrated at any time. In America 
 " Shebuoth," Feast of Weeks, is generally 
 selected, because of the existing tradition, 
 that on the sixth day of Sivan, the third 
 month, the law was given to Israel at Mt. 
 Sinai. This time is, therefore, best suited to 
 impress on Confirmants their religious 
 
154 Bar Mitzvah 
 
 responsibility. The age of Confirmation is 
 about the same as that of the Bar Mitzvah, 
 although an effort is now being made to raise 
 the age of Confirmation, on account of the 
 need of a more pronounced mental maturity 
 for the proper comprehension of the subjects 
 taught classes prepared for this ceremony. 
 Confirmation was first introduced into the 
 synagogue at Cassel, Westphalia, in 1810. 
 
CHAPTER XI 
 Marriage 
 
 The ceremony following that of Bar Mitz- 
 vah or Confirmation, in the life of the Jew, 
 is that of marriage. The age of marriage 
 differs greatly. In some sections Jews marry 
 earlier than in others. The practice is regu- 
 lated for the most part by the custom in 
 vogue among non-Jews. Israel Abrahams 
 tells, that " the early age at which marriages 
 occur must have been partly responsible for 
 the chastity of the Jews in the middle ages." 
 Since the Mishnah fixes the eighteenth year 
 of one's life as the age of marriage, 2 a man 
 unmarried after this time is, in many com- 
 munities, regarded as not having conformed 
 with inviolable tradition. The Shulchan 
 Aruch states : " Every Jewish man should 
 marry at eighteen, and he who marries earlier 
 
 "Jewish Life in the Middle Ages, p. 90. 
 a Aboth 5: 24. 
 
1 56 Marriage 
 
 is more meritorious. No one, however, 
 should marry earlier than thirteen years of 
 age." ' 
 
 In the selection of a spouse Jews and 
 Jewesses must be cautious not to choose any 
 one with whom wedlock is forbidden on ac- 
 count of consanguinity, affinity, chastity, or 
 on religious grounds. The marriages for- 
 bidden on account of consanguinity and 
 affinity are those stipulated in or based upon 
 Leviticus 18: 11 -21, and there regarded as 
 incest. Marriages forbidden on account of 
 chastity are, for example, the marriage with 
 one's divorced wife, after she had been mar- 
 ried to another man; the marriage of adul- 
 terers; the marriage between a divorced 
 woman and a witness in her divorce case ; and 
 the marriage of a legitimate child of one 
 family with an illegitimate child of another. 
 Marriages forbidden on religious grounds 
 are, for example, the marriage of Jews with 
 non-Jews; the marriage of the childless 
 widow of a man, who leaves an unmarried 
 
 ' Eben Haezer 1 : 3. 
 
Marriage 157 
 
 brother, with a stranger; and the marriage 
 of an Aaronite with a divorced woman. For 
 further particulars as to restrictions placed 
 on the Aaronite in matters of marriage we 
 refer to the 21st chapter of Leviticus. 4 
 
 A marriage can take place any day of the 
 week excepting on a Sabbath or a holiday. 
 Every Jewish marriage presupposes three 
 conditions — the consent of both parties to 
 the marriage, their mental soundness, and 
 their legal age. 
 
 In some communities the professional 
 match-maker, " Shadchan," plays a promi- 
 nent part in the arrangement of marriages 
 between young people. When he finds two 
 persons, who in his opinion are fitted as part- 
 ners for one another, he takes the initiative 
 in bringing them together. The Shadchan 
 is undoubtedly a remnant of the Crusades, 
 during which, owing to the disintegration of 
 society through massacre and expulsion, 
 Jewish men and women had to be brought 
 together by an agent of the Shadchan's kind. 5 
 
 1 Lev. 21 : 6, 7, 14. 
 
 5 Jewish Life in the Middle Ages, p. 170. 
 
158 Marriage 
 
 The marriage ceremony consists of two 
 parts — the betrothal, " Erusin," and the 
 nuptials, " Nissuin," which before the six- 
 teenth century were performed separately. 
 The betrothal often precedes the nuptials by 
 from one month to a whole year. The cere- 
 mony is performed by a Rabbi, although 
 during the Middle Ages either the groom 
 himself or some guest at the wedding pro- 
 nounced the customary benedictions. While 
 the omission of the benedictions referred to 
 would not invalidate a marriage, the bene- 
 dictions glorifying God, are, as a rule, never- 
 theless recited, since according to Jewish law 
 marriage is a divine institution. A Jewish 
 marriage is conducted as follows : 
 
 The bride and groom, who are expected to 
 fast on the day of their marriage, as a mark 
 of their penitence for wrongs committed in 
 the early part of their life, proceed to the 
 altar. The bride is led by her father and the 
 groom by his mother. They then take their 
 places under a nuptial canopy, " Chuppah." 
 The Chuppah, which is made either of silk or 
 
Marriage i 59 
 
 satin, and is often handsomely embroidered 
 with the words |nn Sip " the voice of the 
 groom," .TO Sip " the voice of the bride," 
 pw Sip " the sound of joy," and nnDP Sip 
 " the sound of gladness," is supported by 
 four staves, one on each corner, and held by 
 four guests. Instead of an embroidered 
 covering in silk or satin, a large praying 
 scarf, " Talith," is often used. 
 
 The person consummating the marriage 
 opens with the words : 
 
 " Blessed be he who comes in the name of the 
 Lord. We bless you out of the house of the Lord. 
 
 Come, let us worship and bow down. Let us kneel 
 before the Lord our Maker. 
 
 Serve the Lord with Joy. Come before Him, with 
 shouting." 
 
 Thereupon Psalm 100 is intoned, followed 
 by these words : 
 
 "May He, Who is Mighty, Blessed and Great, 
 above all things bless the bridegroom and the bride." 
 
 After this introduction the officiating 
 clergyman is wont to give a charge, upon the 
 conclusion of which blessings of betrothal 
 
160 Marriage 
 
 are intoned. Lifting up one of the two gob- 
 lets of wine, the clergyman says : 
 
 " Blessed be the Lord, our God, King of the 
 Universe, Who creates the fruit of the vine. 
 
 Blessed be the Lord, our God, King of the 
 Universe, Who has sanctified us by His com- 
 mandments and commanded us concerning forbid- 
 den marriages; Who denied those, that are be- 
 trothed, but sanctioned for us such as are wedded 
 to us, by means of the canopy and the sacred 
 covenant of wedlock. Blessed be the Lord, 
 Who sanctifies his people, Israel, by means of the 
 canopy and the sacred covenant of wedlock." 
 
 The bride and groom having drunk from 
 the goblets of wine just blessed, the groom 
 proceeds to place a ring upon the forefinger 
 of the bride's right hand, saying : 
 
 " Behold, thou art consecrated unto me by means 
 of this ring, according to the laws of Moses and 
 Israel." 
 
 Here follows the reading of the marriage 
 contract, " Kethubah," given to the bride. 
 The seven nuptial blessings are then recited 
 by the clergyman, who lifts up a second 
 goblet of wine, saying : 
 
 " Blessed be the Lord, our God, King of the 
 Universe, Who creates the fruit of the vine. 
 
 Blessed be the Lord, our God, King of the 
 Universe, Who creates all things for His Glory. 
 
Marriage 161 
 
 Blessed be the Lord, our God, King of the 
 Universe, Creator of man. 
 
 u Blessed be the Lord, our God, King of the 
 Universe, Who made man in his image, accord- 
 ing to His likeness, and prepared for him out of His 
 own being, an everlasting fabric. 
 
 Blessed be the Lord, Creator of Man. May she 
 who was barren, i. e., Zion, be exceedingly glad and 
 exult when her children are gathered within her in 
 joy. 
 
 Blessed be the Lord, Who makes Zion glad 
 because of her children. 
 
 Cause the loved companions to rejoice, even as 
 Thou didst in days of old gladden Thy creatures in 
 the garden of Eden. Blessed be the Lord, Who 
 causes the bridegroom and the bride to rejoice. 
 
 Blessed be the Lord, our God, King of the 
 Universe, Who created joy and gladness, bride- 
 groom and bride, mirth and exultation, pleasure and 
 delight, love and brotherhood, peace and fellow- 
 ship. 
 
 May there be heard soon in the cities of Judah and 
 in the streets of Jerusalem the voice of joy and glad- 
 ness, the voice of the bridegroom and the voice of 
 the bride, the jubilant voice of the bridegrooms from 
 their canopies and of youths from their feasts of 
 song. 
 
 Blessed be the Lord, Who causes the bridegroom 
 to rejoice with the bride." 
 
 The young couple then drink from the 
 second goblet. A glass is broken by the 
 bridegroom and the three-fold priestly bless- 
 ii 
 
1 62 Marriage 
 
 ing is intoned as a fitting conclusion of the 
 ceremony. 
 
 The details of the ceremony have their 
 symbolical significance. The Chuppah rep- 
 resents the home of the couple which is to be 
 permeated by the religious spirit. The two 
 goblets of wine represent the cups of joy and 
 sorrow and the bridegroom's and bride's 
 drinking from both is expressive of their 
 willingness to share the joys and sorrows of 
 life. The ring, which no doubt originated in 
 medieval times, is a substitute for the coin, 
 by means of which marriages were originally 
 consummated. It must be made of pure gold 
 and be devoid of gems. Its purity is sym- 
 bolic of conjugal fidelity ; and gems are omit- 
 ted, as their exact value cannot be estimated. 
 The breaking of a glass is for good luck. It 
 is supposed to forestall all misfortune due to 
 excessive rejoicing. The custom is no doubt 
 based on a legend, which tells, that when 
 Rabbina's son was married, Rabbina noticed 
 that the guests were too hilarious. In order 
 to check their glee he broke before them a 
 
Marriage 163 
 
 white porcelain vase worth two hundred 
 zuzim, equal to $100 in our currency. 8 
 
 The Kethubah, or contract, which pro- 
 tected women against penury in the days 
 when women could be divorced against their 
 will, a condition changed by Rabbenu Ger- 
 sham, a teacher of the eleventh century, 
 reads : 
 
 " On (day of the week), the 
 
 day of the month in the year 
 
 A. M., according to the Jewish reckoning, 
 
 here, in the city of Mr son of 
 
 said to the virgin daughter of 
 
 : Be thou my wife in accordance with 
 
 the laws of Moses and Israel, and I will work 
 for thee, honor, support and maintain thee, 
 in accordance with the custom of Jewish 
 husbands, who work for their wives, honor, 
 support and maintain them. I will further- 
 more set aside two hundred denarii to be thy 
 dowry, according to the law, and, besides, 
 provide thy food, clothing, and necessaries, 
 
 "Tosephoth Berachoth, 31, a. 
 
164 Marriage 
 
 and live with thee in conjugal relations 
 according to universal custom. 
 
 Miss on her part consented to be- 
 come his wife. The marriage portion which 
 she brought from her father's house in silver, 
 gold, valuables, clothes, etc., amounts to 
 Mr the bridegroom, con- 
 sented to increase this amount from his 
 
 property with the sum of making in 
 
 all He furthermore declared : I 
 
 take upon myself and my heirs the responsi- 
 bility for the amount due according to this 
 contract and of the marriage-portion, and of 
 the additional sum (by which I promised to 
 increase it) , so that all this shall be paid from 
 the best part of my property, real and per- 
 sonal, such as I now possess or may here- 
 after acquire. All my property, even the 
 mantle on my shoulders, shall be mortgaged 
 for the security of the claims above stated, 
 until paid now and forever. Thus, Mr. 
 
 , the bridegroom, has taken upon 
 
 himself the fullest responsibility for all obli- 
 gations of this Kethubah, as customary in 
 
r<- 
 
 .i^< , : rim M 
 
 maw mm mr\ d*6n nenan rate #M 
 pa p» wwf pv? oW ntrd? <§f 
 
 Krtnna son? n 1 ? tdk 
 
 Tp%o rfrss* tgan *»rfcn mm ma trua*? *? »m 
 fmsn rtri)7v pnau mabna '3^> w ons&n pr*n 
 -no »3*7 KXST1 KDPtp3 jimBtf? potisdi pjn p™ 
 Jj| , 3 , :it^ jtmrano w wn jn*b m? sp3 ^af^ma 
 **na ^a rrnxa wifr ^yoi *3*pwoi wiwdi 
 mm nh arfrina mo raran 
 
 *3D m 1 ? rfwam ami: pi iru*6 n- 1 ? 
 Mrctfn ':nod jmona pa dh?2 pa ^J2 pa 
 spa trpipj nao Ktfrsn tawaraoi mn wcyea 
 pi jn -i *asi epss 
 
 cnna mis spa wpnpi nao mV*i p nV cpoim 
 iox -p bjtb spa crpip? dvwq tan -p pjua 
 nv-inx pi p i 
 
 ^ mtap n*-i KnsDim p trjru *n Knaina *w 
 p: , : l ~i poaj ns* ids' tao yisnrt? ^tnna ttt ton 
 ♦ipo 5 ? NJiN Tnyn 'jopn imp ta mrrn ,: ? mm 
 jvt pm;a rsfnrtit ?rh rvbii rvnnx pr6 mn poaj 
 noh: an amairo "ib& p?wa yns 5 ? pierctn pannx 
 ?na 'ksto ton md^j jo frsKi m hdsdti) p 
 Nfaina !&& TDvn nraNi ato>to pi not jo vitoai 
 "i rtv tap nh wisotra p iwfrn tn 
 mama noBf ta noina pi jn 
 man jipra pmtwi btnsr raaa partrt nrsoih 
 naan ^dbms nVtj kto»d»3 xta rtTcfr mm 
 
 JTia? pi |n 
 3pai no taa nh Nfmr^j 
 api tx' tan ma N^po 1 ? fbyi stsss \nfo ehisdi 
 
 Marriage Contract 
 
Marriage 165 
 
 regard to the daughters of Israel and in ac- 
 cordance with the strict ordinances of our 
 sages of blessed memory; so that this docu- 
 ment is not to be regarded as an illusory 
 obligation, or as a mere form of documents. 
 
 In order to render the above declarations 
 and assurances of the said bridegroom to 
 the said bride perfectly valid and binding, we 
 have applied the legal formality of symboli- 
 cal delivery." 
 
 To this document are usually attached the 
 signatures of the bridegroom and two wit- 
 nesses and sometimes also the signature of 
 the officiating clergyman. 7 
 
 The ceremony is often preceded by the 
 reading of the regular afternoon service, 
 " Minchah," and is itself never performed 
 among more conservative Jews without the 
 presence of the usual devotional quorum of 
 ten men. It is conducted either at the home 
 of the bride or at the synagogue. After the 
 ceremony a family feast is held, followed by 
 
 7 Vide Mielziner, " Jewish Law of Marriage and 
 Divorce " for additional details. 
 
1 66 Marriage 
 
 a special prayer of grace. These are the 
 main characteristics of the Jewish marriage. 
 In many communities there are some special 
 features peculiar to them and not known by 
 others. Where such is the case, the special 
 features may be traced to similar customs in 
 vogue among local non-Jews. 
 
CHAPTER XII 
 Divorce and Chalitzah 
 Although the Jew regards marriage a 
 divine institution, and hence one to be main- 
 tained throughout the husband's and wife's 
 life, he favors the discontinuance of the mar- 
 riage state under certain well defined and 
 reasonable conditions. The Jewish divorce 
 laws are based on the following passages : 
 
 " When a man hath taken a wife and married her, 
 and it come to pass, that she find no favor in his 
 eyes, because he hath found some uncleanliness in 
 her, then let him write her a bill of divorcement 
 and give it in her hand, and send her out of his 
 house. And when she is departed out of his house 
 she may go and be another man's wife." * 
 
 According to the Biblical passages just 
 cited, the right of divorcing was granted to 
 the husband with no provision of the same 
 right to the wife. In order to prevent the 
 abuse of this privilege the " Kethubah," mar- 
 riage contract, was introduced, which stipu- 
 
 1 Deut. 24 : 1-2. 
 
1 68 Divorce and Chalitzah 
 
 lated a dowry for the wife, in case of her 
 divorce; while, since the days of Rabbenu 
 Gersham, a teacher of the eleventh century, 
 restrictions in the right of divorce were im- 
 posed also on the husband. At the present 
 time no divorce can take place according to 
 Jewish law, except upon common agreement 
 of husband and wife. Nor is the right to sue 
 for divorce any longer confined to the hus- 
 band. The wife enjoys the same privilege to 
 free herself from an unhappy union. A wife, 
 as well as a husband may sue for divorce on 
 the ground of adultery, immorality or loath- 
 some disease. In addition to these reasons a 
 wife may sue for divorce on account of non- 
 support or desertion. It must, however, be 
 remembered, that while divorce is permitted, 
 Jews, as a rule, seek to avoid a legal separa- 
 tion between husband and wife. The shame 
 attaching to divorce may be recognized in 
 the well-known Rabbinical sentiments, " He 
 who divorces his wife is hated before the 
 Lord " ; " God's altar sheds tears for him 
 who divorces the wife of his youth." 
 
a'vra™ smtfft. wi D^gpw iwon nw lYroaw nava Trttfa. 
 
 ■rttttt»si3K*T>rra*i jnNftwsiaa :ns rp itnv ryaa aW inN^aa 
 
 LI L 
 
 — cr; W M3Wi NTWWa^Wa N'Tjjtot jH&twtrsfitoanvn -twyn 
 Kww soia "ww rsiyTO 'JW nw« "row nd* sfa ayi awsgau ns 
 
 •nirrN ms *3*a *a*sf n»aY^snjH»si rrpavn 
 
 1 l 1 
 
 ih03*^-"ww wm tfflfe "wyobttei si*TpjraT jnNi3*t»&i33 avn jnwyn 
 
 l I 
 
 3 — p-rog psi ntt twttj p *r?rrrN mm mryn ^bn np' ei'abjn 
 
 31TO1 JV W?l 
 
 II I I 1 1 
 
 Tsaa ttomjcra ■£&» b*vgp nsubvi asfon t*'TO*j?*i *y? » w n 
 
 r *1U3 trn rpiav tsttni rspn -i=p "Ntp »« "in' *t tti 
 
 w*i : (VD j ; ts 
 
 a' tv 
 
 3Ty 
 
 Bill of Divorce 
 
Divorce and Chalitzah 169 
 
 The divorce is always conducted in the 
 presence of the religious quorum of ten men, 
 although originally it was conducted in the 
 presence of two witnesses. It consists of the 
 delivery of the bill of divorce, " Get," by 
 the husband to the wife. The bill, written in 
 a mixture of Hebrew and Aramaic, reads as 
 follows : 
 
 " On the day of the week, the 
 
 day of the month in the year 
 
 of the creation of the world, accord- 
 ing to the number we reckon here, the 
 
 city, which is situated on the river and 
 
 contains wells of water, I son of 
 
 who stand this day in the city situated 
 
 on the river and containing wells of 
 
 water, do hereby consent, with my own will, 
 without force, free and unrestrained, to 
 
 grant a bill of divorce to thee, my wife 
 
 daughter of who hast been my wife 
 
 from time past, and with this I free, release 
 and divorce thee that thou mayest have con- 
 trol and power over thyself from now and 
 hereafter, to be married to any man whom 
 
170 Divorce and Chalitzah 
 
 thou mayest choose and no man shall hinder 
 thee from this day forevermore, and thus 
 thou art free for every man. And this shall 
 be unto thee from me a bill of divorce, a let- 
 ter of freedom, and a document of dismissal, 
 according to the laws of Moses and Israel." 
 
 The document is always signed by two 
 witnesses. 2 
 
 The laws, governing the writing of the 
 bill of divorce, as found in the Shulchan 
 Aruch, 3 are of interest. We shall cite only a 
 few of the more important. The bill of di- 
 vorce must be written in twelve lines, with 
 durable ink, on parchment, prepared like that 
 of the scrolls of the law. It must not be 
 mutilated. It must be delivered to the wife 
 in person, either by the husband or by an 
 agent appointed for this purpose. It must 
 not be written on Friday. It must be free 
 from mistakes or repetitions. Before it is 
 written the writer must draw thirteen lines 
 
 2 Mielziner, " Jewish Law of Marriage and Di- 
 vorce," and Amram " Jewish Divorce Law." 
 
 3 Eben Haezer, 120-153. 
 
Divorce and Chalitzah 171 
 
 across the parchment, twelve for the bill 
 itself and a thirteenth line divided into two 
 halves for the signatures of the two wit- 
 nesses. Every letter must stand by itself; 
 that is, it must not be connected with others. 
 Nor must the letters of one line run into 
 another line, either above or below. The 
 witnesses and writer, husband and wife, must 
 not be in any way related. The bill of di- 
 vorce must be handed to the wife while it is 
 day and not at night. 
 
 An institution which is in vogue in many 
 communities, and reminds us of divorce pro- 
 ceedings, is " Chalitzah," the act of loosen- 
 ing. By means of it the childless widow of 
 a man is emancipated from the duty of 
 marrying the dead man's eldest single 
 brother. A marriage between a childless 
 widow and her husband's single brother is 
 called " Yibbum," from the Hebrew " Ya- 
 bam," brother-in-law. Its English equivalent 
 is " Levirate." This peculiar marriage, 
 called " Levirate marriage," together with 
 
172 Divorce and Chalitzah 
 
 the form of emancipation from it, is based 
 on the following Biblical law : 
 
 " If brethren dwell together and one of them die 
 and have no child, the wife of the dead shall not 
 marry without unto a stranger; her husband's 
 brother shall go in unto her, and take her to him 
 to wife, and perform the duty of a husband's brother 
 unto her. 
 
 And it shall be that the first born which she bear- 
 eth shall succeed in the name of his brother, which 
 is dead, that his name be not put out of Israel. 
 
 And if the man like not to take his brother's wife, 
 then let his brother's wife go up to the gate unto the 
 elders and say: My husband's brother refuseth to 
 raise up unto his brother a name in Israel; he will 
 not perform the duty of my husband's brother. 
 
 Then the elders of his city shall call him and 
 speak unto him, and if he stand to it and say : ' I 
 like not to take her'; 
 
 Then shall his brother's wife come unto him, in 
 the presence of the elders, and loose his shoe from 
 off his foot and spit in his face, and shall answer 
 and say : ' So shall it be done unto that man that 
 will not build up his brother's house.' 
 
 And his name shall be called in Israel, the house 
 of him that hath his shoe loosed." * 
 
 The object of the " levirate " marriage 
 was not only, as shown in the Biblical text 
 quoted, to preserve the name of the dead 
 husband but also to keep the tribal portion 
 
 4 Dent. 25: 5-10. 
 
Divorce and Chalitzah 173 
 
 of the dead husband in his tribe, as the 
 brother became, according to the old Israel- 
 itish Agrarian law the heir of the dead man's 
 property by marrying his wife. The cere- 
 mony attending the separation of all ties be- 
 tween the widow and brother-in-law con- 
 sists of the loosening of the brother-in-law's 
 shoe by the widow, whereupon she spits out 
 before him saying : " So shall it be done unto 
 the man, that will not build up his brother's 
 house." Three judges, for the most part the 
 Rabbi, and chief officers of the congregation, 
 must attend the " Chalitzah." These must 
 be related neither to one another nor to any 
 of the parties seeking the emancipation. 
 During the ceremony the religious quorum 
 of ten men is required. The " Chalitzah " 
 dare not take place before ninety-two days 
 after the death of the husband. The widow 
 is expected to fast on the day of her emanci- 
 pation. The shoe to be loosened is that on 
 the right foot of the brother-in-law. Dur- 
 ing the entire ceremony, the judges are ex- 
 pected to sit and the parties to the separation 
 
174 Divorce and Chalitzah 
 
 are obliged to stand. When the shoe is 
 loosened the brother-in-law must stand firm 
 upon the right foot and in no way assist the 
 widow while she loosens the shoe with her 
 right hand. She is not permitted to use the 
 left hand. When the shoe is off, she throws 
 it from her as far as possible. The widow 
 then expectorates before the brother-in-law 
 and all persons present exclaim three times : 
 " The bare-footed." The brother-in-law re- 
 turns the shoe to the Judges, from whom he 
 originally received it, and they say to him: 
 " May God be gracious unto thee, that the 
 daughters in Israel will never have to marry 
 the brother of a dead husband, or receive 
 ' Chalitzah ' from him." At the " Chalit- 
 zah " a document is handed by the brother- 
 in-law to the widow as a sign of cessation of 
 all mutual obligations. 5 
 
 In order to prevent brothers-in-law from 
 abusing the " Chalitzah " by exacting large 
 indemnity from the widows who often de- 
 sire to be emancipated, brothers-in-law are 
 
 ri Shulchan Aruch, Eben Haezer, 169. 
 
Divorce and Chalitzah 175 
 
 obliged to sign a document " Shtar Chalit- 
 zah," on the day of a young couple's mar- 
 riage, stipulating, that they will give " Chalit- 
 zah " without the claim of a remuneration. 
 In many communities this ceremony has dis- 
 appeared entirely. The conference of Amer- 
 ican Rabbis held in Philadelphia in 1869 an ^ 
 the one held at Augsburg in 1871 ruled the 
 Chalitzah as unnecessary for Jews of the 
 present time. 6 
 
 6 Mielziner, " Jewish Law of Marriage and Di- 
 vorce." 
 
CHAPTER XIII 
 Mourning Customs 
 
 The last ceremonial in the life of a man 
 is the death bed scene and the mourning 
 which follows in his honor. It is these 
 which we will consider now. 
 
 When the persons surrounding a patient 
 notice that there is no hope for recovery 
 and that death is a matter of only a very 
 short time, they prevail upon the patient to 
 make a confession of his guilt. For this 
 purpose the Rabbi is not summoned. Any 
 person may receive the confession, as the 
 confession is not analogous to the last sacra- 
 ment of the Church. The last words of 
 the dying Jew are always : " Hear, O Is- 
 rael, the Lord is our God, the Lord is one." 
 If the patient is too weak to pronounce 
 these words, those in attendance do so for 
 him. In the case of a woman's death, those 
 called in to be with the dying, are usually 
 
178 Mourning Customs 
 
 women. As the patient closes his eyes all 
 present say : nDK p "jra " Praised be Thou, 
 O Judge of Truth!" 
 
 Among most Jews, when death takes 
 from them some near relative, a garment 
 is rent by each one as a sign of grief. This 
 rending is termed " Keriah." The moment 
 a person dies, a light is kindled, which is 
 kept burning for thirty days and is rekind- 
 led at every anniversary of the person's 
 death. Light, as has been said before, is the 
 thing with which the Bible compares the 
 soul of man. When the light is rekindled 
 on the occasion of an anniversary, it is kept 
 burning for twenty-four hours, from sun- 
 down to sundown. From the moment that 
 the earth covers the coffin, containing the 
 remains of the departed, the mourning of the 
 family begins. It is then that its members 
 commence to recite the " Kaddish," mourn- 
 er's benediction, at every service during their 
 period of mourning. There are several forms 
 of the " Kaddish," the language of which is 
 Aramaic. The most common form is : 
 
Mourning Customs 179 
 
 " The great name of God be exalted, and sanctified 
 in the world, which He created, according to His 
 will. 
 
 May His Kingdom be established in your life, and 
 in your days, in the life of the whole house of Israel, 
 now and forever. Amen. 
 
 His great name be glorified forever and aye. 
 
 Render praise and benediction, glory and exalta- 
 tion. Speak of eminence and excellency. Sing songs 
 and hymns to His hallowed name. Give praise to 
 Him Who is exalted high above all benedictions 
 and hymns which are uttered in the world. Amen. 
 
 May the Lord of Heaven and earth grant eternal 
 peace and a full participation of the bliss of eternal 
 life, and mercy to T srael, to all the righteous and 
 to all who departed this life in the fear of the Lord. 
 
 Amen. 
 
 May heaven's fullness of peace and life be granted 
 unto us and all Israel. Amen. 
 
 May He, Who makes peace in His heavens high, 
 also bestow peace upon us and all Israel. Amen." 1 
 
 For seven days, known as " Shibah," in- 
 cluding the Sabbath, on which there is no 
 mourning, and the holidays which modify or 
 set aside the mourning, the mourners, namely 
 the members of the immediate family of the 
 departed, sit either upon the floor or on low 
 stools, as a sign of their abject condition and 
 
 1 This English rendering is taken from Dr. Wise's 
 Minhag America. 
 
i8o Mourning Customs 
 
 profound grief. During this period every 
 vocational duty is discontinued. On every 
 morning and evening of the " Shibah," ser- 
 vices are conducted in the house of mourning. 
 Friends usually send mourners their food. 
 In some communities the period of this 
 mourning, perhaps appropriately termed 
 " first mourning," is shortened to three 
 days, and, in others to one day, owing to 
 the inability of many people to discontinue 
 business for seven days without incurring 
 great losses. On the Sabbath eve, after the 
 burial of a relative, the mourners, who re- 
 main in waiting in the ante-chamber of the 
 synagogue during the early part of the ser- 
 vice, are escorted into the synagogue proper 
 by the precentor, just before he welcomes 
 the Sabbath. To do this the precentor 
 leaves the bema, and approaches the door 
 with words of consolation. The " Shi- 
 bah " is followed by a second mourning, 
 " Shloshim," thirty days, of which the " Shi- 
 bah " forms a part. For eleven months, 
 from the time of burial, mourners attend 
 
Mourning Customs 
 
 181 
 
 every day all services in the synagogue, in 
 order to recite the " Kaddish." During the 
 first week, the mourner does not go to the 
 synagogue, as services are held in the house 
 of mourning. Eleven months were desig- 
 nated, undoubtedly in order to separate the 
 year of mourning from the immediately fol- 
 lowing year. According to the " Shulchan 
 Aruch " the length of time, during which the 
 " Kaddish " is recited, varies according to 
 the relationship of the surviving kinsman to 
 the departed. Modern usage, however, pro- 
 vides for its recitation for eleven months 
 for every bereavement in one's immediate 
 family. 
 
 Another occasion of hallowing the mem- 
 ory of the dead, as well as praising God for 
 one's bereavement, is the Memorial service 
 conducted periodically during the year in the 
 public service of the synagogue. 
 
 The customs of burial and mourning are 
 not the same in all countries. Attention 
 should be called to the fact that the Jewish 
 dead are seldom buried in anything but a 
 
182 Mourning Customs 
 
 plain white linen shroud and in simplest 
 coffin. 
 
 This uniformity of the attire of the corpse 
 is based on the desire to conform to the 
 Biblical passage : " Naked came I out of my 
 mother's womb and naked shall I return 
 thither," 2 not to mention the desire to em- 
 phasize in death the equality of all men. 
 
 2 Job i : 21. 
 
CHAPTER XIV 
 Ritualistic Slaughtering 
 Before closing the treatment of Jewish 
 ceremonial institutions, a word should be 
 said about the ritualistic slaughtering of 
 animals fit for food among Jews. A few 
 statements will suffice to convey a fairly 
 definite idea concerning it. The method of 
 killing animals for food among Jews con- 
 sists of severing the trachea and cesopha- 
 gus of the animal by means of a knife, en- 
 tirely devoid of notches, so that the blood 
 may flow easily out of the body through 
 the slit made. Slaughtering is not directly 
 commanded in the Pentateuch. The verse 
 on which slaughtering is based is : 
 
 " Only be sure that thou eat not the blood for 
 the blood is the life. And thou mayest not eat the 
 blood with the life." x 
 
 The knives, " Challafim," used differ in 
 
 size, according to the size of animals to be 
 
 1 Dent. 12 : 23. 
 
184 Ritualistic Slaughtering 
 
 slaughtered. For fowl there is a small 
 knife, for small cattle a larger one, and for 
 big cattle one of extraordinary size. The 
 act of slaughtering is known as " Shechi- 
 tah " and the person performing the act 
 is titled " Shochet," a slaughterer. The 
 " Shochet " must be a person qualified by 
 knowledge. His examination before com- 
 petent Judges, if passed successfully is 
 called " Kabbalah." The " Shochet," after 
 a careful examination of its various vital 
 organs, passes upon the fitness of the animal 
 slaughtered for food. If he finds the animal 
 sound he seals the parts with the mark " Ko- 
 sher " meaning, " fit for food " in contra- 
 distinction to " Terefah " meaning " unfit," 
 but originally signifying something torn by 
 a wild animal. In this connection the fol- 
 lowing passage is of interest. " And ye 
 shall be holy men unto me ; neither shall ye 
 eat any flesh that is torn of beasts in the 
 field; ye shall cast it to the dogs." All 
 
 -Ex. 22: 31. 
 
1 Knife for Slaughtering of Fowl 
 
 2 Knife for Slaughtering of Small Cattle 
 
 3 Knife for Slaughtering of Large Cattle 
 
 4 Circumcision Knife 
 
Ritualistic Slaughtering 185 
 
 animals are " Terefah " which are found un- 
 sound, have died, 3 or are killed by other 
 means than that of slaughtering. It is 
 hardly necessary to state, which animals are 
 permitted for food among Jews. Leviticus 
 11 and Deuteronomy 14 are explicit on this 
 subject. Let this general principle suffice 
 as a statement of the guiding rule observed. 
 Of animals, living on the dry ground, only 
 such are eaten, which chew their cud and 
 divide their hoofs, while of animals, living 
 in the water, only such are eaten which 
 have scales and fins. Attention should, 
 however, be called to this point, that certain 
 parts of animals, permitted for food, are 
 forbidden. They are blood, 4 fat, 5 and the 
 hind quarter on account of containing the 
 sciatic nerve. The hind quarter is avoided 
 as food on account of the narrative in Gene- 
 sis, which concluding the story of Jacob's 
 wrestling with the angel of the Lord, tells : 
 
 3 Dent. 14: 21. 
 
 4 Dent, t? : 23. 
 'Lev. /■ 23. 
 
1 86 Ritualistic Slaughtering 
 
 "Therefore the children of Israel, eat not of the 
 sinew which shrank, which is upon the hollow of 
 the thigh unto this day, because he touched the hol- 
 low of Jacob's thigh in the sinew that shrank." 6 
 
 Another fact to be mentioned here is, 
 that nothing made of milk in any form, like 
 butter or cheese, is used by Jews together 
 with meat or fat of any kind, the meat of fish 
 alone being exempt. This custom is based on 
 the Rabbinical rendering of the Biblical pas- 
 sage " Thou shalt not seethe the kid in its 
 mother's milk." 7 
 
 The rules of the killing of animals among 
 Jews and those governing the diet of Jews 
 were no doubt prompted to a great extent 
 by hygienic considerations. 
 
 These are the main ceremonial institu- 
 tions of the Jews. There are a great many 
 more of minor importance. To treat them 
 all would be an almost interminable task. 
 The descriptions given in the course of these 
 chapters suffice to give a fair idea of those 
 
 fi Gen. 32: 32. 
 7 Ex 23 : 19. 
 
Ritualistic Slaughtering 187 
 
 institutions practiced by most Jews in their 
 synagogues and homes, and of such institu- 
 tions to which Jews are expected to conform 
 in the course of their religious life. 
 
 FINIS. 
 
INDEX 
 
 Aaron (House of), p. 144. 
 
 Aaronite, p. 157. 
 
 Abin, R., p. 19. 
 
 Abraham Ibin Ezra, p. 112. 
 
 Abrahamitic Covenant, pp. 
 
 133. 142. 
 Accents, p. 40. 
 Afikomen, p. 124. 
 Agrarian Law, p. 173. 
 Akibah, p. 85. 
 Alexandria, pp. 13, 16. 
 Almemar, p. 24. 
 Amulets, pp. 59, no, 111. 
 Anan Ben David, p. 59. 
 Animals permitted for Food, 
 
 p. 185. 
 Antioch, p. 16. 
 Anniversaries of Death, p. 
 
 ii5- 
 Antiochus Epiphanes, p. 102. 
 Arba Kanfoth, p. 64. 
 Architecture, p. 16. 
 Ark, pp. 24, 27. 
 Ark of Covenant, p. 29. 
 Ashi, p. 17. 
 
 Atarah (crown), p. 60. 
 Athens, p. 16. 
 
 Bar Mitzvah, pp. 36, 149, 
 
 ISO, 151. 
 Bare-footed, p. 174. 
 Bathing, p. 141. 
 Bema, pp. 24, 42, 95, 142. 
 Benediction, p. 1 18. 
 Berches, p. 117. 
 Betrothal, p. 158. 
 Blood of the Covenant, p. 
 
 134. 
 Booth, pp. 99, 126. 
 Breast-plate, p. 32. 
 Bridegroom of Genesis, p. 
 
 101. 
 
 Bridegroom of the Law, p. 
 
 101. 
 Burial, p. 46. 
 Burial Customs, p. 181. 
 Burial Shrouds, p. 96. 
 
 Caesarea, p. 16. 
 Calendar, p. 77. 
 Candelabrum, pp. 103, 117, 
 Candlesticks, p. 116. 
 Capernaum, p. 16. 
 Card-playing, p. 128. 
 Caro, Joseph, pp. 26, 29, 82. 
 Chalitzah, p. 171. 
 Chalitzah (Document of), p. 
 
 174. 
 Challah, p. 117. 
 Charoseth, p. 122. 
 Chant, p. 40. 
 
 Christian Influences, p. 152. 
 Chuppah, p. 158. 
 Circumcision, pp. 31, 131. 
 Circumcision of the Dead, p. 
 
 134- 
 Circumcision Instruments, p. 
 
 135. 
 Circumcision (Manner of), p. 
 
 135- 
 Circumcision (Postponement 
 
 of), p. 134. 
 Circumcision of Proselytes, 
 
 p. 140. 
 Circumcision and Sabbath, p. 
 
 135- 
 Circumcision (Time of), p. 
 
 133- 
 Citron, p. 97. 
 Cohen, p. 37. 
 Confirmation, pp. 87, 152, 
 
 153, 154- 
 Conversion to Judaism, p. 
 
 141. 
 
190 
 
 Index 
 
 Corinth, p. 16. 
 
 Court for Men, p. 21. 
 
 Court for Women, p. 21. 
 
 Crusades, pp. 85, 157. 
 
 Curtain, p. 28. 
 
 Cycles (Pentateuchal), p. 39. 
 
 Damascus, p. 16. 
 
 Day of Atonement, pp. 80, 96, 
 
 127. 
 Day of Blowing the Tumpet, 
 
 P- 9i. 
 Day of the Giving of the 
 
 Law, p. 86. 
 Day of Judgment, p. 91. 
 Day of Memorial, p. 91. 
 Decoration, p. 20. 
 Divorce, p. 167. 
 Divorce (Bill of), p. 169. 
 Divorce (Grounds of), p. 
 
 168. 
 Dowry, p. 168. 
 
 Ecclesiastes, p. 100. 
 Egg, p. 122. 
 Elijah, p. 137. 
 Ephesus, p. 16. 
 Esther, p. 104. 
 Evil Eye, p. 112. 
 Ezra, pp. 15, 38. 
 
 Fast, pp. 158, 173. 
 Fasting, pp. 82, 96. 
 Fast of First Born, p. 83. 
 Fast of Ah, p. 88. 
 Fast of Esther, p. 90. 
 Fast of Gedaliah, p. 90. 
 Fast of Tebeth. p. 90. 
 Fast of Tammuz, p. 88. 
 Feast of the Asmoneans, p. 
 
 102. 
 Feast of Assembly, p. 83, 
 
 100. 
 Feast of Booths, p. 97. 
 
 .Feast of Dedication, pp. 102, 
 
 127. 
 Feast of Lots, pp. 104, 127. 
 Feast of Tabernacles, pp. 88, 
 
 96, 126. 
 Feast of Weeks, pp. 84, 86, 
 
 153- 
 Festival of Rejoicing Over 
 
 the Law, pp. 34, 50, 100. 
 Fire Signals, p. 80. 
 First Mourning, p. 180. 
 Four Cups of Wine, p. 122. 
 Fringes, p. 61. 
 
 Galleries, p. 22. 
 
 Get, p. 169. 
 
 Glass (Breaking of), p. 162. 
 
 Girls (Naming of), p. 142. 
 
 Gloves, p. 50. 
 
 Goblets, pp. 74, 160. 
 
 God-father, p. 136. 
 
 Habdalah, pp. 70, 120. 
 Hadrian, p. 85. 
 Half-holidays, pp. 82, 97. 
 Haphtaroth, p. 38. 
 Head Covering, p. 48. 
 Hillel, p. 103. 
 Hillel II, p. 81. 
 Holy Vessels, p. 32. 
 Honey, p. 125. 
 Hoshana Rabba, p. 99. 
 Huzal, p. 16. 
 
 Immersion, p. 141. 
 Incense, p. 73. 
 Ishmael, R., p. 19- 
 Israelites, p. 37. 
 
 Jacob, R., p. 58. 
 
 Jewish Marriage (Conditions 
 
 of), p. 157. 
 Jewish Months, p. 78. 
 Judas Maccabeus, pp. 102, 
 
 127. 
 Jubilee, p. 92. 
 
Index 
 
 191 
 
 Kabbalah, p. 184. 
 Kabbalists, p. 95. 
 Kaddish, pp. 178, 181. 
 Karaites, pp. 58, 99- 
 Keriah, p. 178. 
 Kethubah, pp. 160, 163, 167. 
 Kiddush, pp. 67, 118, 127. 
 Kosher, p. 184. 
 
 Lamentations, p. 89. 
 
 Leap Year, p. 78. 
 
 Leaven, p. 121. 
 
 Lebanon, p. 75. 
 
 Levi, p. 37. 
 
 Levirate Marriage, p. 171. 
 
 Light, p. 178. 
 
 Luach, p. 81. 
 
 Lunar Calendar, p. 77. 
 
 Lydda, p. 16. 
 
 Maftir, pp. 37, 40, 151. 
 Maimonides, p. 25. 
 Maror, p. 122. 
 Marriage, p. 155. 
 Masora, p. 30. 
 Masquers, p. 130. 
 Mata Mechasia, p. 16. 
 Megillah, p. 104. 
 Memorial Service, p. 181. 
 Messengers, p. 80. 
 Messenger of the Congrega- 
 tion, p. 24. 
 Metonic Calendar, p. 78. 
 Mezizah, p. 136. 
 Mezuzah, p. 108. ' 
 Minchah, p. 165. 
 •Mizrach, p. 113. 
 Mohammedans, pp. 40, no. 
 Mohel, p. 133- 
 Motzie, pp. 119, 127- 
 Mourning Customs, p. 177- 
 Musical Instruments, p. 21. 
 Myrtle, p. 98. 
 
 Nazareth, p. 16. 
 Neginah, pp. 40, 150. 
 Nehardea, p. 16. 
 Nehemiah, p. 15. 
 New Moon, p. 79. 
 New Year, p. 125. 
 New Year Cards, p. 125. 
 Nuptials, p. 158. 
 
 Oesophagus, p. 183. 
 Omer, p. 84. 
 Organ, p. 21. 
 Oshaiah, R., p. 19. 
 
 Palm-Branch, p. 97- 
 
 Parsees, p. 49- 
 
 Parts of Animals Forbidden 
 
 for Food, p. 185. 
 Passover, pp. 77 . 82, 121. 
 Paul, p. 49. 
 
 Pentateuchal Sections, p. 34- 
 Periah, p. 135. 
 Perpetual lamp, p. 26. 
 Pews, p. 21. 
 
 Phylacteries, pp. 51, 150. 
 Plays, p. 106. 
 Pointer, p. 32. 
 Prayer for Dew, p. 83. 
 Prayer for Rain, p. 83. 
 Precantor, pp. 24, 36, 42, 67, 
 
 104, 153, 180. 
 Presents, pp. 128, 130. 
 Procession, p. 101. 
 Puzzles, p. 128. 
 
 Quorum, pp. 46, 165, 169, 
 173- 
 
 Rab, p. 17. 
 
 Rabbenu Gersham, pp. 163, 
 
 168. 
 Rabbenu Tarn, p. 58. 
 Rabbina, p. 162. 
 Ram's Horn, p. 92. 
 
192 
 
 Index 
 
 Rashi, p. 58. 
 
 Redemption (Cost of), p. 144. 
 
 Redemption of First-born, p. 
 
 143. 
 Redemption Money, p. 145. 
 Redemption (Origin of), p. 
 
 143- 
 Religious Majority, p. 152. 
 Removal of Sirolls, p. 41. 
 Ring, pp. 160, 162. 
 Robes, p. 31. 
 Rome, p. 16. 
 
 Rosh Hashanah, pp. 80, 91. 
 Ruth, p. 87. 
 
 Saadya, p. 93. 
 
 Sabbath, pp. 67, 116. 
 
 Sabbath Lamps, p. 117. 
 
 Samaritans, p. 38. 
 
 Schul, p. 14. 
 
 Scribe, p. 31. 
 
 Scroll (Reading of), p. 33. 
 
 Scrolls, p. 29. 
 
 Second Mourning, p. 180. 
 
 Seder, p. 121. 
 
 Sefirah, p. 85. 
 
 Selichoth, p. 92. 
 
 Sending of Gifts, p. 130. 
 
 Separation of Sexes, p. 22. 
 
 Shadchan, p. 157. 
 
 Shammai, p. 103. 
 
 Shammash, p. 102. 
 
 Shank-bone, p. 122. 
 
 Sharshia, p. 94- 
 
 Shechitah, p. 184. 
 
 Shibah, pp. 115, 179- 
 
 Shield of David, pp. 20, 32, 
 
 58, 112. 
 Shloshim, p. 180. 
 Shochet, p. 184. 
 Shulchan Aruch, p. 26, 29, 
 
 82, 112, 134, 140, i55» J 70, 
 
 181. 
 Sidra, p. 35. 
 Slaughtering, p. 183. 
 
 Slaughtering (Knives of), p. 
 
 183. 
 Small Praying Scarf, p. 64. 
 Solemn Days, p. 91. 
 Song of Songs, p. 85. 
 Sopher, p. 30. 
 Soul, pp. 07, 178. 
 Sounds of Sliofar, p. 94. 
 Spices, p. 71. 
 Spice Boxes, p. 74. 
 Students of Talmudic 
 
 Schools, p. 48. 
 Sub-section, p. 35. 
 Sura, p. 17. 
 
 -Synagogue, pp. 12, 69. 
 Synhedrin, p. 80. 
 
 Tablets, p. 27. 
 
 Talith, pp. 59. 159- 
 
 Taper, pp. 75, 96, 101, 102, 
 
 127. 
 Tartiel, p. 94. 
 Ten Days of Penitence, p. 
 
 01. 
 Terefah, p. 184. 
 Thessalonica, p. 16. 
 Three Weeks, p. 88. 
 Tiberias, p. 16. 
 Trachea, p. 183. 
 Trendel, p. 128. 
 Trope, pp. 40, 150. 
 
 Unleavened Cakes, p. 122. 
 Uraniah, p. 23. 
 
 Washing of Hands, pp. 46, 
 
 118. 
 Watch-night, pp. 87, 100. 
 Wedlock, Forbidden, p. 156. 
 Willow, p. 98. 
 Witnesses, p. 80. 
 Worms, p. 23. 
 Wrapper, p. 31. 
 
 I Yibbun, p. 171. 
 
 I Zemiroth, p. 119. 
 
ton Theological Semmary-Speer Library 
 
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