2. Erubh chatseroth (lit., “combination of the houses in a court”).
According to the traditional law, we must not carry anything on Sabbath
from a private place (רשות היחיד) into the street (רשות הרבים). The
former is defined to be a locality belonging to one person or family,
and separated from the public by a fence. The Jewish inhabitants of a
court or a town closed on all sides combine to form one family, and
thus turn the רשות הרבים into רשות היחיד. The symbol of such
combination consists of some food kept in a room, to which all have
access (e.g., the Synagogue). This is the origin and meaning of the
Passover-cake (מצה) which may still be noticed in some of the
Continental Synagogues.
3. Erubh par excellence.—An opening left in a fence or wall round a
רשות היחיד must at least have some token that indicates the closing
of the space; e.g., a wire drawn through the open space from one part
of the fence to the other. Such symbol is called erubh, “combination of
the various parts of the fence or wall into one.” Such erubh may
likewise be noticed in some of the Continental towns. In all these
cases the symbol was not introduced for the purpose of permitting the
actual transgression of a law, but rather for the purpose of reminding
us of what the law forbids us to do; since, in fact, that which becomes
permitted through these symbols is even in their absence no direct
breach of any of the Sabbath laws.
[67] Comp. the two forms of the prayer השכיבנו in the Evening Service
for week-days and for Sabbath, in the Spanish Ritual.
[68] שבת היא מלזעוק ורפואה (ונחמה) קרובה לבוא ושבתו בשלום
“To-day is Sabbath and we must not lament, for recovery (comfort) is
near to come; now keep Sabbath in peace.”
[69] עשה שבתך חול ואל תצטרך לבריות (B. Talm. Shabbath, 18a).
[70] Exod. xvi. 13, 14.
[71] Another explanation of this custom has been suggested. Bread and
wine being before us, it is doubtful which should have the preference
for the purpose of Kiddush; the bread is therefore covered, so that no
choice is left (Tur Orach Chayyim 271). Bread being the ordinary
requisite at our meals, the use of wine for Kiddush is considered more
indicative of the distinction of the day. If, however, wine is disliked
or injurious, bread is used us its substitute (page 341, note 2).
[72] A peculiar ceremony may here be noticed. Some pass the knife over
the bread before the berachah is said. The origin of this custom is
this: the rule has been laid down that there should not be a long
interval between the berachah and the partaking of the food. The knife
and the bread are therefore kept ready, and originally an incision was
made into the loaf in order to shorten that interval as much as
possible.
[73] ברוך א׳ י׳ א׳ מ׳ ה׳ אשר קדשנו במצותיו וצונו להפריש חלה, “Blessed
art thou, O Lord, our God, King of the Universe, who hast sanctified us
by thy commandments, and commanded us to separate challah.”
[74] Comp. Mishnah Shabbath ii. 16.
[75] Some kindle the lights first, and then say the blessing whilst
their hands are spread out before the lights. The origin of this latter
practice is this: It happens sometimes that the housewife is not ready
in time for kindling the lights, and lets another do it for her, she
reserving to herself the privilege of saying the berachah later on. In
that case the holding of the hands before the lights and withdrawing
them after the blessing represents symbolically the kindling of the
lights. What was originally done in exceptional cases became
subsequently the rule.
[76] Calendar is derived from the Latin Calendæ, which signifies the
first of the month. The Hebrew term לוח, used for “Calendar” or
“Almanac,” denotes “table” or “tablet.” In the Talmud. Sod (or Yesod)
ha-ibbur is used in the sense of “the theory of the Calendar:”
literally, the term denotes the fixing of the additional day to the
month or the additional month to the year.
[77] Or more exactly, 29 days, 12 hours, 44 minutes, 3⅓ seconds. The
technical formula in Hebrew is: כ״ט י״ב תש״צג 29 days, 12793⁄1080
hours.
[78] In the first month the barley becomes ripe; in the second the
whole vegetation of the country stands in its full splendour; in the
seventh the hardy fruit, which withstood the heat of the summer,
ripens; and in the eighth the first rain of the season comes down.
[79] The meaning of most of these names is uncertain. The two names
Elul and Tishri seem to denote “the disappearance” and “the beginning”
of the year.
[80] The adjustment is necessary for the right observance of Passover,
which must be celebrated in the first month (Exod. xii. 2), the month
of Abib (Deut. xvi. 1), that is, in the spring, when in Palestine the
corn begins to ripen. Without the periodical insertion of a month,
Passover would be celebrated in every succeeding year eleven days
earlier than in the previous one, and in course of time at different
seasons, contrary to the Law.
[81] The Hebrew term חדש has a double meaning “beginning of the
month” and “month;” comp. שבת, “day of rest,” and also “week,” or the
period that passes between two consecutive Sabbaths.
[82] In Hebrew molad, “birth.”
[83] The molad of Tishri in the year 1 is assumed to have been on
Sunday evening between eleven and twelve. (בהר״ד)
[84] In this tradition the period of the Persian rule in Palestine,
which lasted over two centuries, is contracted to thirty-four years. It
is possible that the years were counted according to the years of
Release (שמטה) or the years of the Jubilee, and these were probably
not kept immediately after the return of the Jews from Babylon.
[85] See Mishnah, Megillah iii. 4.
[86] Talm. Jerush., Shekalim i. 1.
[87] Mishnah, Shekalim i. 1.
[88] According to Tradition, Exod. xii. 2 not only deals with the
appointment of Nisan as the first month of the year, but implies also
the rules for fixing ראש חדש, New-moon, or the first of the month;
and this verse, with its traditional interpretation, was therefore
considered as the basis of the Jewish Calendar. Hence the prominence
given to this section of the Pentateuch by having it read on the 1st of
Nisan or on the Sabbath before the 1st of Nisan.
[89] Various reasons are given for this title. According to Tradition,
the 10th of Nisan in the year of the Exodus was on Saturday; it was
considered a great event, a miracle, in fact, that the Israelites could
on that day select a lamb for sacrifice without being molested by their
Egyptian masters, who at other times would have stoned them for such
daring (Exod. viii. 22). Another reason is this: The Sabbath before any
of the chief Festivals was called the great Sabbath on account of the
instruction sought and given respecting the importance and the
observances of the coming Festival (see Zunz, Ritus. p. 9). This name
has only been preserved in the case of the Sabbath before Passover.—It
is, however, possible that “the great day,” the predominant idea in the
haphtarah of the day, suggested the name.
It is the custom in some congregations to read in the Afternoon-service
of Shabbath haggadol part of the Haggadah instead of the Psalms (civ.
and cxx.–cxxxiv.).
[90] The word פסח “Passover,” signifies (1) the act of passing over
or sparing (Exod. xii. 11); (2) the sacrifice of passover, especially
as object to the verb עשה “to make” (ibid. 47, 48); (3) the time when
the passover was offered and consumed; i.e., the 14th of Nisan,
afternoon and evening (Lev. xxiii. 5; Num. xxviii. 16); (4) the whole
of Passover (Mishnah, and in all post-Biblical literature).
The day on which an Israelite brought a sacrifice was a Festival to him
and his family; and no work was done on that day. Accordingly on the
afternoon of the 14th of Nisan, ערב פסח, the time fixed for the
Passover-offering, no work was done; some abstained from work the whole
day (Mishnah, Pesachim iv. 1; comp. also ibid. 5).—It is customary for
the first-born to fast the whole or part of ערב פסח (Talm. Jerus. x.
1, and Masecheth Soferim xxi. 3). They might rather be expected to
feast in memory of the deliverance of the first-born Israelites in
Egypt. But the case is similar to that of Purim. Both the day of danger
and the day of victory are celebrated; the one by fasting (fast of
Esther), the other by feasting (Purim). So here the 14th of Nisan was
for the first-born the day of danger, the following night the season of
deliverance. Hence the fasting during the day and the feasting in the
evening. The day suggests thoughts like the following: Our forefathers
were saved from danger: should we deserve to be saved if danger
threatened us? Such reflections may have been the origin of the fast of
the first-born on the eve of Passover. Some also fast on this day, or
at least abstain on it from a full meal, in order to do honour to the
festive meal in the evening and approach it with appetite (לתיאבון).
A similar custom obtains, though not to the same extent, on the eve of
Sabbath and of every Festival (Mishnah, Pesachim x. 1).
[91] Within the four days there was ample time for examining the lamb,
whether it was really תמים, without blemish, and fit both for
sacrifice and for human food.—Some suggest that the keeping of the lamb
for four days was to be a test of the faith of the Israelites, whether
they would obey the Will of God in spite of the dreaded wrath of the
Egyptians.
[92] Their faith in God had to be shown by their willingly going forth
whither the command of God led them, without taking with them any
provision for the journey. The lamb which they had prepared was to be
consumed before they left Egypt, and whatever was left had to be burnt.
This was probably also the object of the precepts that no bone of the
lamb was to be broken, and no part of it was to be carried from one
house to another; for the breaking of the bones and the carrying part
of the meat about from place to place would facilitate its being stored
away for the journey.—Other precepts, which implied haste and
readiness, e.g., the roasting it with fire, eating it with loins
girded, &c., were to teach the Israelites the lesson that they were to
be always ready and willing to do God’s bidding.
[93] An instance of Passover being put off because of the unfitness of
the priests to offer up sacrifices is met with in the Second Book of
Chronicles (xxx. 2). It seems similar to the rule of Pesach sheni, but
is in reality different from it. King Hezekiah did not put off the
Passover sacrifice for a month on account of the uncleanness of the
priests, but he made the preceding year a leap-year, and the month
which would have been the second became the first, whilst the first was
counted as the thirteenth of the past year (comp. Mishnah, Pesachim iv.
9).
[94] It is only the fermentation of any of these five kinds of grain
that forms חמץ. Fermentation of grapes or other fruit constitutes no
חמץ.
[95] חמץ is both אסור באכילה and אסור בהנאה (Mishnah, Pesachim
ii. 1).
[96] It is now the custom to eat חמץ on Erebh Pesach, only during the
first third of the day; i.e., till about ten o’clock in the morning
(ibid. i. 4).
[97] Ibid. i. 1.—The evening was chosen for this task, because with a
taper or lamp the corners and dark recesses can be better searched than
by daylight. Besides, in the evening, when every one has finished his
day’s work, people are more at ease to do the searching in a thorough
manner.
[98] The formula with על is employed here, because we need not do the
searching by ourselves; it may be done by a substitute.—Although we
only search in the evening, we use the term על ביעור חמץ “concerning
the removal or the destruction of the chamets,” because this removal or
destruction is the object of the searching.
[99] The declaration, printed usually on the first page of the
Haggadah, is made twice: once in the evening after the searching of the
chamets, and once in the morning after its removal; with this
difference, that in the evening only the chamets that has not been
found is disclaimed; in the morning all chamets, if left in the house,
is disclaimed, whether it has been noticed in the course of searching
or not.
[100] There are different kinds of the process of kasher: (1) by making
the articles in question red hot—this applies to the iron oven and
other iron vessels; (2) by dipping the vessel in boiling water, or
pouring boiling water over it, or letting the water in the vessel boil
over. The object of this process is to free the vessel from any chamets
it may have absorbed.—Before the process of kasher begins, the vessel
must, of course, be thoroughly cleaned.
[101] The four cups of wine are not taken at once; but one serves for
Kiddush, as on Sabbath and Holy-days; the second is taken at the
conclusion of the first part of the Seder; the third after Grace, it
being customary also on ordinary days to take a cup of wine after
Grace; the fourth at the conclusion of the second part of the Seder.
The four cups are also said to indicate our joy in reference to four
elements constituting the redemption, and implied in the four terms:
והוצאתי, וגאלתי, והצלתי, and ולקחתי, (Exod. vi. 6, 7),
liberation from bondage, deliverance from service, redemption from all
dependence on Egypt, and appointment as “the people of the Lord.”—These
four cups were considered of such importance for the Seder-evening that
the poor were provided as of right with wine for the arba kosoth
(Mishnah, Pesachim x. 1).—Although the number of the four cups of wine
is sanctioned by the reference to the above four expressions of
redemption, a fifth cup may, if needed, be interpolated before singing
Ps. cxxxvi. (Tosaphoth, Pesachim 117b).
It is customary to pour in an extra cup and keep it ready for any
new-comer that might join the company. The cup is called כוס של אליהו
“the cup of Elijah,” because his advent may be looked for at any time.
Comp. Mal. iii. 23.
[102] Two of them are the “double portion,” לחם משנה, of Sabbath and
Holy-day. The third represents the לחם עני “bread of poverty,” and is
therefore broken into pieces, in order to be distinguished from the
others as “bread of poverty.” The bread of poverty is intended to
remind us of the bread of poverty or affliction eaten by our
forefathers when kept as slaves in Egypt. But les extrèmes se touchent;
it is remarkable that this very term לחם עני admits also of the
meaning “bread of song,” and has been interpreted to signify the bread
eaten at a joyous meal, such as the Israelites in Egypt ate the night
of their liberation. It is possible that the author of the opening
paragraph of the Haggadah purposely employed the term לחם עניא in
this double sense (Pes. 115a).
Among some Israelites it is the custom to style the three unleavened
cakes, Cohen, Levi, and Israel. The three matsoth, as a play upon
words, are also called mitsvoth, “commandments;” i.e., matsoth employed
in fulfilment of the commandment, “In the evening ye shall eat
unleavened bread.” These matsoth are distinguished from the rest by
being baked especially for this purpose. Some are careful in regard to
these matsoth to have every process in their preparation, from the
cutting of the wheat to the baking of the matsoth, done for the express
purpose of the Seder, and to have the wheat and the flour well guarded
from moisture or any foreign admixture. Matsoth prepared in this way
are called מצה שמורה, “guarded matsoth.” People still more particular
have all their unleavened bread for Passover prepared in this way.
[103] The vegetables, that were ordinarily taken as a relish and a
means of producing appetite for the meal, have only been introduced
here (Pesachim 114b) for the purpose of attracting the attention of the
children. According to the custom of those ancient days, the master of
the house had before him a table covered with the different dishes
required for the meal, and sent portions to every member of the
company. When the meal was finished, before Grace, this table was
removed. But on the Seder-evening the table was removed immediately
after the partaking of a little parsley or other vegetables. The child,
accustomed on ordinary evenings to have supper without such an
introduction, asks expressly or implicitly why things are different
to-night, adding also other questions. Instead of parsley, other
vegetables, or even some of the bitter herbs, may be taken. This last
act not being an essential element in the Service, and not being
obligatory, is not preceded by the berachah, “Blessed art thou ... who
hast commanded us, &c.,” but “Blessed art thou ... who hast created the
fruit of the earth.”—At present the table is not removed, but the
lifting up of the Seder-dish while reciting the first paragraph (הא
לחמא) is the survival of that custom.
[104] Two views are expressed in the Talmud concerning charoseth: (1)
it is a medicinal protective against the evil effects of the bitter
herbs; (2) it is an essential part of the mitsvah, a symbol and
reminder of the bricks and mortar with which the Israelites had to do
the work imposed on them by their taskmasters (B. Talm., Pesachim
115b); it may also serve to suggest to us the idea that there is a
means of softening the bitterness of oppression, viz., faith in God
(Mishnah, Pesachim x. 3).
[105] The bone and the egg are symbols of two dishes that used in the
time of the Temple to be on the table: the Passover sacrifice and the
festive offering called חגיגה; the latter was added when the company
was large (ibid. vi. 3, and B. Talm., Pes. 114b).
[106] The eating of anything dipped in water or in any other liquid was
usually preceded by the washing of the hands. But as the eating of
vegetables at this point is not obligatory, the reader alone washes his
hands, but without reciting the blessing, על נטילת ידים.
[107] See p. 381, note 1.
[108] Comp. p. 380, note 1. The part laid aside is called afikuman, a
name of which many curious etymologies have been suggested. The meaning
is clear; it is that which is eaten just before the table is removed
(p. 381, note 1), or before the dishes are cleared away: the dessert.
The name is therefore a compound of two Chaldaic words, afiku-man,
“dish-remover,” i.e., the dessert after which all dishes are removed
and the company is ready for Grace (B. T. Pesachim 86a Rashi).
[109] The term is derived from the words of the Pentateuch, והגדת
לבנך “And thou shall tell thy son” (Exod. xiii. 8). Hence also the
name of the book Haggadah.
[110] The first paragraph is not an invitation sent forth to those whom
it cannot reach, but an appeal to those present to join heartily in the
Service and the succeeding meal; that none should feel ashamed of his
poverty, none elated on account of his possessions; all having been
brethren in past troubles, and in the deliverance from them, and all
destined alike to share in the glories of the coming redemption.
[111] The questions have been arranged according to their importance;
otherwise the third question might have been expected first (see p.
381, note 1). The expression “dipping” (טבול) used in this question
merely signifies “taking some relish,” in distinction from the real and
solid meal, and the meaning of the question is, “Why do we to-night
partake twice of the vegetables before approaching the actual meal? It
indicates a festive supper. What is the reason for this?”
[112] The three different forms correspond perhaps to the three
characters or ages of the inquirers: the ignorant, the simple, and the
sceptic; whilst the answer to the wise has not been formulated, but
depends on his question, and the capacity of the father to instruct
him. It is only the general question as to the difference between the
Seder-evening and other evenings that is answered in these three forms.
Each of these forms was probably followed by the explanation of Pesach,
Matsah, and Maror.
[113] The Midrashic comparison of “finger of God” to “His hand” and the
multiplication of the number of plagues must not be understood as
intended to gratify our feeling of revenge, but merely as a simple and
child-like illustration of the greatness of the Divine Power displayed
on those occasions.—Rabbi Jehudah, probably from a feeling of tender
sympathies with the sufferers, would not mention even the full names of
the plagues, but merely indicated them by initial letters.
[114] It seems that in the time of the Talmud the one piece was eaten
after the first blessing, and the other after the second. As,
therefore, the partaking of matsah has taken place before the second
blessing, the formula על אכילת מצה is used (see p. 329, note 2). The
same is the case with regard to the blessing before “eating bitter
herbs,” as it was not contrary to usage to partake of bitter herbs
instead of karpas at the beginning of the Service.
[115] The afikuman has been reserved wrapped in a napkin (reminding of
Exod. xii. 34), in order that the meal should finish up with matsah,
just as in the time of the Temple it finished up with meat of the
Passover-sacrifice.—In the Talmud (Pes. 109a) the rule is given
וחוטפין מצה “We make haste to come quickly to the eating of matsah,”
before the younger members of the company become drowsy or fall asleep.
The words וחוטפין מצה have erroneously been interpreted, “We should
snatch away the matsah,” and this interpretation caused the Service to
be accompanied by a certain kind of childish amusement: some one of the
company stealthily possesses himself of the matsah laid aside for
afikuman, and does not surrender it until the master of the house
promises him some present—The custom is unseemly and ought to be
discouraged.
[116] After Grace a few verses from the Bible (Ps. lxxix. 6, 7, and
Lam. iii. 66) have been added, beginning שפך חמתך and containing a
prayer for God’s wrath to be poured forth over the godless people who
seek the destruction of Israel. The cause of the addition is this: The
season of Passover was, in the Middle Ages, a season of constant terror
and danger to the Jews, because of the hostilities of their Christian
neighbours against them. Helpless and defenceless, the Jews had no
other way of meeting their foe than to cry to Him “who is near to all
who call upon Him in truth.” The conduct of their neighbours towards
them hardly suggested thoughts of love, especially at that moment. For
it frequently happened that several families met in one house for the
purpose of hearing the Seder-Service. They dispersed after the first
part of the Service, took their meals at home, and assembled later in
the evening for the second part of the Seder. Sometimes another course
was taken. One person read the Service in several houses consecutively
for the benefit of those who were not capable of doing so for
themselves; then, after having had his meal, he began his circuit again
for reading the second part of the Service. The return of the Reader or
of the several families was anxiously waited for. The opening of the
door before שפך חמתך, at present meaningless, had its origin in this
circumstance. On returning to the second part of the Service, the
guests had too often a sad tale to tell of their experiences in the
street, and filled with indignation, they gave expression to their
feeling in the above verses. We continue to read these verses now, but
in a different spirit. We live in peace with our neighbours, protected
by the laws of the country and unmolested in the performance of our
religious duties. We have nothing but feelings and thoughts of love for
our fellow-men, and in reciting these verses we merely condemn the
wickedness of those who seek the destruction of the people of the Lord.
Our Christian neighbours may certainly join us in this condemnation.
[117] Comp. Isa. xl. 2.
[118] An omer is, according to Tradition, equal to the space occupied
by 43⅙ eggs of ordinary size; it is about half a gallon.
[119] Or היום … לעמר שהם … (Portug. Ritual).
[120] As the month of Iyar corresponds to some extent to May, some
assert, without foundation, that the Jews hold no weddings this month,
because May is held by non-Jews to be an unlucky season for marriages.
Jews who refuse to celebrate marriages in May for this reason are
guilty of gross superstition.
[121] According to the traditional interpretation of ממחרת השבת “from
the morrow after the Sabbath,” the term “Sabbath” signifies “day of
rest” or “festival,” and refers to the first day of Passover (comp.
Lev. xxiii. 32). The Sadducees, and afterwards the Karaites, contested
the correctness of this interpretation, but without success (see Babyl.
Talm., Menachoth 65; and Ibn Ezra on Lev. xxiii. 15).
[122] The collection of these passages is called תקון לליל שבועות. A
similar collection for the seventh night of Tabernacles is called תקון
לליל הושענא רבא. See p. 398, note 1.
[123] On Sabbath the lulabh is not taken, because it might be necessary
to carry it from place to place through the street (רשות הרבים), and
this is forbidden (see Mishnah, Shabbath i. 1 and vii. 2). For the same
reason the shofar is not blown on the first day of New-year, if it
happens to fall on Saturday. In the Temple, however, there was no
occasion for the above apprehension; the lulabh was therefore taken and
the shofar was blown on Sabbath (Mishnah, Succah iv. 1, and Rosh
ha-shanah iv. 1).
[124] In the Temple willow-branches were placed round the altar, the
shofar was blown, and the priests made then a circuit round the altar,
with the lulabh in their hands, and singing part of Hallel.—The
hoshaanoth refer chiefly to the redemption of Israel and the rebuilding
of the Temple.—The circuit round the altar reminds us of the taking of
Jericho, and strengthens our hope that in future also the Almighty will
be with us, and help us through all difficulties to ultimate victory.
[125] The lulabh alone is mentioned in the blessing, because it is the
most prominent, and the other three species seem to be its
appendages.—The form על נטילת is explained by the fact that we
generally hold the four species in our hand, and thus commence the
mitsvah, before the berachah (see p. 329, note 2).—The three species,
palm-branch, myrtle, and willow, are usually bound together by means of
leaves of the palm-tree. Some used to add golden bands to these leaves
(Mishnah, Succah iii. 8).
[126] Mishnah, Succah iv. 5.—In the Temple the shofar was sounded
during the priests’ circuit round the altar. A similar custom exists in
the Spanish and Portuguese Synagogues on Hoshaana-rabba.—Tradition
attributed great importance to the Morning Service on Hoshaana-rabba,
and made it a kind of sequel to the Service on the “Solemn Days,” as if
to give another opportunity of repentance to those who had not made
full use of the means of grace afforded by the Day of Atonement, before
the final sentence (גמר חתימה תובה) is pronounced. The preceding
evening is therefore spent by many in devotional exercises (תקון לליל
הושענא רבא). Comp. p. 394.
It is an old custom to take a few extra twigs of the willow-tree on
this day and keep them in one’s hand during the chanting of the
hoshaanoth. These branches, when shaken or struck, lose their leaves
one after the other; so do the trees from which the branches have been
cut, and so also all other trees. But the rain and heat sent by God in
due time give them fresh life, and they produce new leaves. A similar
experience is ours. The struggle for life reduces our strength and
weakens our health; cares and troubles discourage us. But faith in God
and trust in His Providence renew our strength; our health improves,
our cares and troubles are diminished, and we feel ourselves restored
to fresh life.
[127] Lit. “the eighth day, a festival.”—A prayer for rain (גשם) is
inserted in the Musaf-Service, and corresponds to the prayer for dew on
the first day of Passover; for fine weather we pray on the first day of
the Festival, for rain on the eighth day. From Shemini-atsereth to the
Musaf of the first day of Passover the words משיב הרוח ומוריד הגשם
“Thou causest the wind to blow and the rain to fall,” are inserted in
the second paragraph of the Amidah. The words do not contain a direct
prayer for rain, but a praise of Him who causes the rain to fall
(גבורות גשמים), whilst the daily direct prayer for rain (ותן טל
ומטר “Give dew and rain”) begins about two months later,—the time when
the pilgrims that had come from distant countries to Jerusalem to the
Festival were assumed to have reached their homes.
[128] It has always been considered a special mitsvah and honour to be
called to the reading either of the last or of the first section of the
Pentateuch. Those on whom this honour is conferred are called
respectively חתן תורה “Bridegroom of the Law,” and חתן בראשית
“Bridegroom of the first section of the Law.” In the rejoicing with the
Law special efforts are made to induce the younger members of the
congregation to take part. They are usually invited to join the
procession with the scrolls of the Law round the Synagogue, and have
also the privilege of being called to the Torah, although they are not
yet thirteen years old. This and similar things are done in order to
inspire our children with love for the Torah and for the study of the
Torah.
[129] Whilst the three Festivals demanded great sacrifices of each
individual Israelite—to undertake a pilgrimage to the Temple, and not
to appear empty before the Lord—the “Solemn Days” demanded only
abstention from work, and on one day also from food. The Sacrificial
Service on the Day of Atonement concerned directly the High-Priest and
the priests in the Temple, the public at large but indirectly; and if
great multitudes assembled in the Temple, it was curiosity rather than
duty that brought them there. More importance was therefore attached by
chroniclers and historians to the three Festivals and the national
gathering in and round the Temple on the Feasts of Pilgrimage than to
the Day of Memorial or the Day of Atonement. The Law deemed it
necessary to urge on the Israelites the celebration of the former more
frequently than that of the latter. When Solomon at the dedication of
the Temple celebrated with the Israelites twice seven days, the first
seven days probably commenced the 1st of Tishri on the Festival (1
Kings viii. 2), and the second seven days on the 15th of the month;
therefore they are reckoned separately (ibid. viii. 65; 2 Chron. vii.
9, 10). Ezra, who read the Law to the Jews on the 1st of Tishri (Neh.
viii. 2), which was a Holy-day (ibid. 10), read it also on the second
day, which may likewise have been a special day for reading the Law,
probably the Day of Atonement, and here they learnt that they were
commanded to build booths for the next Festival. They must therefore
have heard Leviticus xxiii., which includes the commandment concerning
the fasting on the Day of Atonement. It may also be noticed that,
although the commandment concerning the Day of Atonement is not
mentioned in Exodus, the day is referred to as a well-known institution
(Exod. xxx. 10).
[130] The reason Tradition assigns for this observance is as follows:
After the giving of the Law Moses ascended Mount Sinai on the 7th of
Sivan, and descended on the fortieth day, the 17th of Tammuz, with the
tables of testimony. On the 18th he ascended again, and spent forty
days in prayer for forgiveness for Israel; and ascended for the third
time on the 1st of Elul, and returned on the 10th of Tishri with the
Divine message, “I have pardoned in accordance with thy words of
prayer.” Cherishing the hope that we may ourselves receive such a
heavenly response on the Day of Atonement, we follow the example of
Moses, and add these Selichoth or devotional exercises to our daily
prayers, while the sound of the shofar aids in awakening us to earnest
reflection and true improvement.
There are various names for these additional prayers: תחנונים
“Supplications,” and סליחות “Prayers for forgiveness,” the latter
being the general name for the early additional Service. Some of them
have special names: פתיחה “opening” (i.e., the first prayer); פזמון
“psalm,” a hymn sung or recited alternately by the Reader and the
congregation; עקדה a composition referring to the binding of Isaac;
תחנה “supplication,” generally at the end of the Selichoth. Prominent
among these prayers is the recitation of the Thirteen Attributes of
Mercy (Exod. xxxiv. 6, 7) and the “Confession of sins” (ודוי).
[131] Although Nisan, the month of the departure of the Israelites from
Egypt, is the first month, and Passover the first of the Festivals of
the year, Tishri, though the seventh month, was in many respects the
beginning of the year. In the month of Tishri the Jubilee year
commenced, the slaves were liberated, and landed property returned to
the original owners (comp. Mishnah, Rosh ha-shanah i. 1).
[132] The name does, however, occur in the Mishnah as a term long in
use and well known. It is impossible to decide when the name was
introduced. The words ראש השנה in Ez. (xl. 1) denote the beginning of
the year, including ten days or more, but do not signify “New-year.”
[133] The blowing of the shofar is preceded by the blessing: … ברוך
אשר קדשנו … לשמוע קול שופר “Blessed art thou ... who hast sanctified
us by thy commandments and hast commanded us to hear the sound of the
shofar.” This blessing is followed by שהחינו.
[134] According to Saadiah, the shofar reminds us of the following ten
things with which it is directly or indirectly connected:—(1) Creation;
(2) Our duty to return to God; (3) Revelation on Mount Sinai; (4) The
exhortations of the Prophets; (5) Destruction of the Temple; (6) The
binding of Isaac for sacrifice; (7) Imminent danger; (8) Day of
Judgment; (9) Redemption of Israel; (10) Resurrection.
[135] In some congregations it is the custom to walk in the afternoon
of New-year along the banks of a river or the sea-shore, in order to
reflect on the purifying effect which water has on the body, and to be
reminded that even as the body is purified by water, so ought our souls
be purified by repentance and the appeal to the help and mercy of God.
An appropriate passage from Micah (vii. 18–20) is recited, and the
custom has received its name tashlich from the word ותשליך “and thou
wilt cast,” which occurs in the passage.
[136] The confession of sins (ודוי) as contained in our Prayer-book
is made by the whole community collectively; and those who have not
themselves committed the sins mentioned in the confession regret that
they were unable to prevent them from being committed by others. The
form of the confession is therefore in the plural: “We have been
guilty,” &c. The words אבל אנחנו חטאנו “Indeed we have sinned,” would
suffice for the purpose of confession. But the long lists of various
forms of sins in the sections beginning אשמנו, על חטא or על חטאים
and which are repeatedly recited during the Service, help us to
remember our misdoings; what has escaped our attention the first time
may be revived in our memory, when we read the confession a second or
third time. Especially numerous are the terms denoting sins committed
with our tongue; and indeed they are numerous! And where is the person
that could say that his tongue has never been employed in falsehood, or
slander, or self-praise, or hasty promises, and similar offences? It is
necessary that we should reflect over and over again on these vices,
and on the way in which to obtain better control over our tongue, and
thereby a fuller mastery over the passions of our heart.
[137] The Evening Service is preceded by a formal rescinding of
previous vows. Of what kind were the vows which are thus annulled? None
of those that were made by a member of the community individually. No
one can by means of this formula free himself from the obligation to
fulfil what he has promised to his fellow-man. The declaration concerns
the whole congregation, and has probably its origin in the customs of
former days, when those who refused to join in the communal work, or to
submit to the law of the congregation, or shocked by any act of theirs
the conscience of their brethren, or abandoned Judaism outwardly, were
excommunicated and shut out from all contact with their
co-religionists. Such transgressors, abarjanim, when desirous to pray
in the Synagogue on the Day of Atonement, were admitted, and all
opposition was silenced by the solemn declaration.
That such was the original object of Kol-nidre is sufficiently clear
from its surroundings. It is preceded by the following announcement:
“In the name of God, and in the name of the congregation, with the
sanction of the Court above, and that of the Court below, we declare
that it is permitted to pray together with those who have been
transgressors (abarjanim).” Kol-nidre is followed by the verse, “And it
shall be forgiven all the congregation of the children of Israel, and
the stranger that sojourneth among them; seeing all the people were in
ignorance” (Num. xv. 26).
The original object of this declaration does not apply at present; but
it serves as a reminder of the following principles:—
1. We should always be disposed to forgive those who, in the heat of
strife, acting under strong irritation, have offended us.
2. We should be careful with regard to vows, and before making them
consider their effect.
3. We should reflect on human weakness, and consider that what we
believe to be able to do to-day may prove impossible for us to-morrow.
This reflection would remove every thought of pride from our heart and
inspire us with humility.
[138] At the conclusion of the Service we once more proclaim the Unity
of God (שמע ישראל), repeat three times the praise of His kingdom, and
seven times that He alone is the Almighty. The sound of the shofar
announces, as on the occasion of the Revelation on Mount Sinai, the
conclusion of the Holy-day.
[139] The idea of introduction is implied in the term minchah,
“introduction” (from the root נחה “to lead,” “to conduct”).—Minchah,
originally denoting any present or offering, was the special name of
flour-offerings, probably because flour or corn was the most common
minchah offered by people to their sovereign.—Comp. “I will appease him
with the present (minchah) that goeth before me, and afterwards I will
see his face” (Gen. xxxii. 21).
[140] תפלה from פלל “to judge,” implies self-examination whether we
are worthy of addressing the Most Holy. As to the purifying effect of
prayer, see above, p. 183.
[141] This was necessary for two reasons: it served to foster a
disposition for devotion and to assist the multitude in their endeavour
to give expression to their feelings; it gave also uniformity to the
prayers, which is indispensable in public Divine Worship (תפלה
בצבור).—The free effusion of our heart before our Creator is by no
means restrained, and is certainly not intended to be excluded by these
regulations.
[142] מנהג עוקר הלכה “Custom overrules law,” is a well-known saying
that is frequently acted upon (Soferim xiv. 18).
[143] Comp. supra, page 183 sqq., on the efficacy of prayer. Comp. page
280 sqq.
[144] This is one of the three explanations suggested in Babyl. Talm.,
Berachoth 29b: (1) A burdensome task, of which one desires to get rid;
(2) a claim and not a supplication; (3) fixed without any spontaneous
addition.
[145] Hence the phrases in the Talmud, “He went down toward the Ark”
(tebhah), or simply “He went down” to read the tefillah. It was not so
in all places of worship, because another phrase is sometimes used, “He
passed toward the tebhah.”
[146] On such occasions a large congregation was expected, coming from
the whole neighbourhood, and the Synagogue was considered too small. It
is also possible that a prayer-meeting in the open air was intended to
attract the indifferent, who did not attend the regular Services in the
Synagogue.
[147] See Mishnah, Berachoth iv. 5, 6, and Babyl. Talm., Berachoth 30a.
[148] As our religion demands frequent recitations of berachoth in the
course of the day, the custom spread among the Jews of keeping the head
always covered. Comp. Babyl. T., Kiddushin 31a; Shulchan aruch, Orach
Chayyim ii. 6.
[149] Attempts have been made to modify and to soften down the
seemingly harsh words against those who design our ruin; some even wish
to have the whole paragraph expunged from the prayer. In these attempts
it has been ignored that the prayer is not directed against certain
persons or nations; it is a petition for the protection of Israel from
the wicked plans of evildoers.
[150] This fact is probably the source of the statement in Midrash
Rabboth (Num. xviii.), that the tefillah before the birchath
ha-tsadukim was added contained seventeen paragraphs.
[151] In the Temple the priests recited daily the Decalogue, and no
objection was raised, because the congregation—priests, Levites, and
general worshippers—constantly changed; and secondly, the very Service
in the Temple sufficiently proved the existence of other Divine
laws.—This ruling applies only to the addition of the Decalogue to the
shema, not to its introduction into any other part of the Service.
[152] The priests were classed in twenty-four divisions; they had to
perform a week’s active Service in the Temple by turns; the same was
the case with the Levites. The Israelites of the district of which it
was the turn of the priests and the Levites to serve in the Temple sent
a deputation (Maamad) to Jerusalem, who represented them in the Temple;
whilst they themselves held special prayer meetings, called Maamadoth.
[153] E.g., the addition of הנותן ליעף כח to, and the omission of
שלא עשני בור from, the ברכות השחר.
[154] Machzor, lit., “Cycle” of prayers, both the obligatory and the
optional, or the ordinary tefilloth and the piyyutim, for the various
seasons of the whole year. It is called Machzor Vitry, after its
compiler, Simcha of Vitry (about 1100).
[155] As to the importance of minhag in our religious life, see above,
p. 420.
[156] According to the Mishnah (Berachoth iv. 1), the time fixed for
this Service is the first fourth of the day; but the notions of “early”
and “late” are now different from what they were in ancient times. An
extension of the time has long been conceded, especially for the Public
Service on Sabbaths and Festivals.
[157] As to the principle expressed in these three berachoth, see
supra, p. 170.
[158] In the German Ritual for week-days a third berachah, beginning
ברוך יי לעולם and concluding ועל כל מעשיו, is added. This berachah
seems to have been at first a substitute for the Amidah, which was
optional in the Maaribh Service. The substitute became in many
congregations an integral part of the Maaribh, and was retained even
when the Amidah was generally adopted as obligatory. On the eve of
Sabbath and Festivals the Amidah was always recited, and there was no
need for the substitute. The third berachah is therefore absent from
the Maaribh on these evenings.
[159] See note 2 on p. 446 sq.
[160] As to the merits of Public Service, see above, p. 284. Ten male
persons of thirteen years and upwards constitute a congregation, צבור
(or מנין “number” or “quorum”), and their united devotions form
Public Service (תפלה בצבור), into which the additions enumerated
above are introduced.
[161] Before meals we wash our hands, say the blessing, על נטילת
ידים, and eat a piece of bread after having said the berachah,
המוציא.—Some wash their hands a second time (מים אחרונים) before
Grace. See Shulchan-aruch, Orach-chayyim clxxxi.
[162] Comp. Babyl. Talm., Berachoth, p. 48b.
[163] בריך רחמנא מריה דהאי פיתא or ברוך שאכלנו משלו.
[164] מתוך שלא לשמה בא לשמה.
[165] The Reader must be שליח צבור the real representative of, and
acceptable to the congregants (Shulchan-aruch I. liii. 4).
[166] See above, page 417.
[167] E.g., גשם and טל in the Musaph of the first day of Pesach and
the eighth day of Succoth are based on the climatic conditions of
Palestine.
[168] Those who fear that the seemingly harsh expressions might imply
or suggest ideas and feelings of a baser kind can easily modify them
and remove the sting.—Similarly, expressions contrary to our taste and
sense of propriety ought to be removed.
[169] I.e., of the new corn. This law of חדש applied to the corn sown
during the year preceding the festival of Passover and beginning with
the previous Passover (Babyl. Talm., Menachoth 69).
[170] The grafting of two species of trees one upon the other is
included in this prohibition.
[171] E.g., “Neither shall there come upon thee a garment of two kinds
of stuff mingled together.” Such mixture is called שעטנז, and applies
only to the mixture of wool and linen (Deut. xxii. 11). Another
commandment belonging to this category is this: “Thou shalt not plow
with an ox and an ass together” (ibid. 10). Ibn Ezra, in his Commentary
on the Pentateuch (ad locum), suggests the following reason for this
commandment, “The Almighty has mercy upon all His creatures; the
strength of the ass being inferior to that of the ox, an unfair demand
would be made upon the strength of the former when drawing the
ploughshares together with the latter.”
[172] טרפה originally designated meat of animals torn by wild beasts,
but it is used to designate food, especially meat, forbidden by the
Law. All permitted food is called kasher (כשר).
[173] In accordance with the traditional explanation of the
commandment, “Thou shalt not destroy the corners of thy beard” (Lev.
xix. 27), a razor is not employed, and shaving is avoided; the hair of
the beard and the face is clipped with scissors. This prohibition, like
that of “rounding the corners of the head” (ibid.), belongs to a group
of precepts which aimed at keeping the Israelites away from the
idolatrous customs of their heathen neighbours. The second prohibition
has led to the fashion noticeable among Russian and Polish Jews of
letting the hair of “the corners of the head” (in Hebrew peoth) grow
very long.—In the Mishnah (Kethubhoth vii. 6) it is mentioned as a
distinctively “Jewish custom” that married women have their head
covered when going out. Many Jewish women observe also this custom
within the house.—With these exceptions there is nothing in his dress
and appearance that need distinguish the Jew from the Gentile, only
that sometimes Jews are more conservative with regard to fashion than
their neighbours, and old-fashioned style is then mistaken for “Jewish
fashion.”
[174] Some people leave on one of the walls of the house a certain
piece unpapered and unpainted as a sign of mourning for the destruction
of Jerusalem and the Temple. From the same reason, in some
congregations, the bridegroom on the wedding-day has ashes strewn on
his head. In accordance with Ps. cxxxvii. 6 we remember Jerusalem on
various occasions. We recite Ps. cxxxvii. on week-days, and Ps. cxxvi.
on Sabbath and Holy-days, after every meal. Again, when we give
expression to our sympathy with mourners we pray that God may comfort
them together with those who mourn for the destruction of Jerusalem.
[175] The above-mentioned exceptions, and the fact that the woman is
passive in the marriage ceremony as well as in the case of a divorce,
have been erroneously interpreted as evidence of the low estimate in
which she is held by the Jewish Law. How the Jews were taught to honour
their wives may be gathered from the Jewish marriage document, in which
the husband promises “to honour his wife in accordance with the rule in
practice among Jews, that every husband honours his wife.” There are,
unfortunately, also bad Jews who ill-treat, neglect, or entirely
abandon their wives; but these cases are exceptions, and
proportionately less numerous than among non-Jews. On the whole, Jewish
women are treated by their husbands with love and regard, and the good
relations that exist between husband and wife ensure the comfort and
happiness of both.
[176] To this respect for feminine modesty is due the arrangement made
in the Synagogue for female worshippers (see p. 426). It is also the
reason why girls have no ceremony corresponding to the celebration of
the bar-mitsvah.
[177] Women do not like to do needlework on Saturday evening
immediately after the close of Sabbath; it was considered a mitsvah to
prolong the Sabbath, just as it is a sign of love and esteem if we
induce a friend to defer his departure. The saying that only shrouds
are to be sewn on Sabbath evening may perhaps be traced to Mishnah,
Shabbath xxiii. 4.
[178] In order to have warm food on Sabbath without breaking any of the
Sabbath laws, the food is put in an oven which is heated in such a
manner that the fire continues to burn without requiring to be stirred
or rekindled, or in which the heat is otherwise retained. Such food is
called chalet, which is probably a French word, corresponding to the
Hebrew חמין “warm.”
[179] Or חבוב מצוה “love of mitsvah.”
[180] See p. 357.
[181] See p. 357 sqq.
[182] Jews consider it a duty to have guests (אורחים) at the table on
three occasions, viz., the Seder-evening, Purim, and Succoth.
[183] The blessing generally consists of the priestly benediction, and
the words of Jacob, “God make thee like Ephraim and like Manasseh”
(Gen. xlviii. 20); Sarah, Rebeccah, Rachel, and Leah being substituted
for Ephraim and Manasseh when females are addressed.
[184] A special Service of the day is called יום כפור קטן.
[185] Friday evening was especially selected for this purpose; the
visitors were treated with fruit and sweets; and this secondary element
in the custom became in course of time the principal thing. The custom
received the name Shalom-zachar, probably from the usual greeting,
“Shalom! (“Peace,” corresponding to our “How do you do?”) O male
child!”
[186] In different countries there were different ways of expressing
this sentiment. In some congregations a band (mappah) for the Sepher,
with the name and birthday of the child inscribed on it, and ornamented
with verses expressive of various good wishes, is presented to the
Synagogue.
[187] I.e., a person who circumcises.
[188] Of those who assist in the mitsvah, the sandek (godfather), who
holds the child during the operation, is the most prominent, and is
called בעל ברית (“who is in possession of the covenant,” i.e., of the
child to be initiated into the covenant). The religious enthusiasm
required for the performance of this mitsvah is symbolically
represented by “the chair of Elijah” (כסא של אליהו), upon which the
child is placed before the operation; Elijah in Jewish Tradition being
the type of religious zeal.
[189] The Service for the occasion is included in the Daily
Prayer-book, by Rev. S. Singer, p. 304.
[190] For the Blessing and Prayers on this occasion, see Prayer-book,
p. 308.
[191] The chief element in this Service is ברכת הגומל, the
thanksgiving for the Divine protection enjoyed in the moment of danger.
This Blessing is pronounced by (1) those who have crossed the sea, (2)
or a desert, (3) or have recovered from a serious illness, (4) or have
been released from prison. (Comp. Ps. cvii.)
[192] Leviticus was generally taken first.
[193] A misinterpretation of the dictum of Rabbi Eliezer, “Whoso
teaches his daughter torah, teaches her, as it were, levity” (Mishnah,
Sotah iii. 4), led many to believe that the Rabbis did not wish the
daughters of Israel to know the Law. The dictum refers to a discussion
which immediately precedes on the efficacy of the “bitter waters.”
Rabbi Eliezer holds that it is dangerous to the morality of a woman to
engage her thoughts with the details of the Law concerning a wife
suspected of adultery (Num. v.).
[194] The feast in honour of the bar-mitsvah is סעודת מצוה only when
it is accompanied by דברי תורה (“Words of the Law”) spoken by him.
[195] At festivities a glass was broken in order to remind those
present of the transient nature of all earthly things, and thus warn
them against excess of joy (Babyl. Talm., Berachoth 31a).—The same is
done after the wedding ceremony.
[196] In the Talmud the custom of the ring is not mentioned; anything
could be used, provided it had the value of a perutah, a small coin,
and was the property of the bridegroom. Among Jews the use of the ring
is a modern fashion. The ring must not contain any jewel or precious
stone, the value of which can in many cases not easily be estimated,
and which might therefore lead to misunderstanding and dispute.
[197] There are, besides, various explanations of the term chuppah:
(1.) The wreath on the head of the bride when led to the marriage
ceremony (הינומא, Mishnah, Kethubhoth ii. 10). (2.) A cover over the
head of the bride; in some countries, therefore, instead of erecting a
canopy, a talith is held over the bride and bridegroom during the
ceremony; in others a separate ceremony of covering the head of the
bride takes place before the actual marriage (comp. supra, p. 467, note
1). (3.) A private chamber into which bride and bridegroom retire for
breakfast when the ceremony is over.
[198] In order to prevent mistakes the minister reads the formula
slowly, and the bridegroom repeats it; the minister omits the word לי
“unto me,” and the bridegroom inserts the word by himself, or assisted
by some one else.
[199] “And of Israel” signifies: “According to the Jewish traditional
interpretation of the Law of Moses;” these words are added because the
rules of kiddushin are not directly mentioned in the Torah.
[200] The kethubhah is in its essential elements very old, and dates
probably back to the time when the Jews in Palestine spoke Aramaic. The
settlement described in this document should be made to correspond with
the actual deed of settlement legally executed. On the other hand, even
the poorer bridegrooms should be induced to make a real settlement
corresponding to the promises made in the kethubhah. The system of life
insurance facilitates such a course. Otherwise the kethubhah has no
importance.
[201] The contents of these Blessings are: (1) Benediction over wine;
(2) praise of God as the Creator of the Universe, (3) as the Creator of
man, (4) and of woman; (5) prayer for the comfort of Zion, (6) for the
rejoicing of the young couple, and (7) for their united happiness.
[202] Lit., “Good planet.” The term has entirely lost its original
meaning, and denotes simply “hearty congratulation.”
[203] In the Torah polygamy is not forbidden, but not encouraged. It
was a luxury inaccessible to the multitude, and the king is distinctly
told that he must not have many wives (Deut. xvii. 17). The principle
of monogamy is implied in many Biblical passages, as, e.g., Gen. ii. 20
sqq.; Mal. ii. 14; Ps. cxxviii. 3; Prov. v. 18 sqq.
[204] A woman divorced from her husband by גט or from her
brother-in-law by חליצה cannot marry a kohen.
[205] In every congregation there is a special society of those who
devote themselves to the needs of the sick (חברת בקור חולים). See
above, p. 302.
[206] “Many have made confession and have afterwards recovered” are the
very words to be addressed to the patient according to the
Shulchan-aruch, Jore deah cccxxxviii.
[207] See Sefer ha-chayyim, and Daily Prayer-book, p. 314 sqq.
[208] See supra, p. 302.
[209] Those present exclaim: ברוך דין אמת “Blessed art thou ... who
art the true Judge.” The same is done by those who are not present on
hearing the sad news. Relatives rend also their garments (קריעה).
[210] In Hebrew אוננים and אבלים; the former term is applied to the
mourners during the time between the death and the interment of their
relatives; the latter after the interment during the whole period of
mourning.
[211] Some consider it a dishonour to the departed to leave the corpse
unburied over night, since the Law does not allow even the body of a
criminal to be treated in this way. The practice may also have
commended itself on sanitary grounds.
[212] The shroud is made of white linen. The kittel or sargenes is part
of the raiment in which the dead are clothed. It is the custom in some
countries that the bride presents the bridegroom with this article on
the wedding-day; and it is worn by the husband on New-Year’s Day and on
the Day of Atonement, and on the Seder-evening during the Service. Some
think that the object of wearing it is to remind us of death, and thus
turn our thoughts away from the vanities of earthly life.—The custom
has probably its origin in the fact that the white kittel was the
festive garment of the day.
[213] In Hebrew בית החיים or בית עלמין “the house of life” or “the
house of eternity.”
[214] The case is known by the name of מת מצוה “the corpse which
claims attention as a mitsvah.”
[215] The usual formula is, “May the Almighty comfort you together with
those who mourn for Zion and Jerusalem.” These words are addressed to
the mourners when they return from the grave to the Hall, while passing
the line (שורה) formed by those present, and are repeated during the
week of mourning, especially on Friday evening when the mourners enter
the Synagogue. When the Service is over, the mourners return home, and
partake of a meal prepared for them by friends or neighbours (סעודת
הבראה). In days of old wine was taken on that occasion (Kethubhoth
8b), but this custom, like several others, has dropped into oblivion.
In the Grace the section which begins ובנה “And build,” is modified
during the week of mourning in order to give expression to the
sentiments of the mourners.
[216] During the week of mourning the mourners (1) remain at home, with
the exception of Sabbath; (2) abstain from work and business; (3) hold
the Morning and the Evening Services at home, and add appropriate
psalms (such as xvi. and xlix.), prayers, and meditations; (4) sit on
the floor or on low chairs; (5) listen to no music, avoid play, and all
kinds of amusement, and (6) let the hair grow long.—During the rest of
the month—or of the year, in case of mourning for father or mother—the
last two observances are followed; the hair is only cut when it has
become cumbersome as well as unsightly, and a banquet is only attended
when it is a סעודת מצוה.
[217] A symbol of the soul of the departed, in reference to Prov. xx.
27.
[218] The three principal mitsvoth are: Study of the Law (תורה),
Divine Service (עבודה), and Charity (גמלות חסדים). As regards the
first, a section of the Mishnah is studied daily; as regards the
second, the bereaved, during the year of mourning, or on the Jahrzeit,
acts as Reader in the Synagogue for the whole or part of the Service;
and as regards the third, relief is given to the poor in memoriam.
[219] Babyl. Talm., Gittin 14b.
[220] The numbers refer to pages in the Authorized Daily Prayer-book,
with a new translation by the Rev. S. Singer.